Shame was just a next neighbor to me since Mama kept silence. I felt it weird than Weird MC herself when she decided to keep quiet.

I was having a chat with Dr. Dumebi Nonso-Nwosu and we could not fathom why she kept mum on the issue. She had earlier been reported to be on leave. Why now, we asked ? We were disturbed that the great LION who made a nest in our heart filled with honor was about to spoil the big picture. Is that what money does to a substance and turn it to shadow ? Is it ?

Today, i woke up feeling blessed as i make my way down to the Island after the regular training class i have organized for Project Management and Monitoring and Evaluation for members of SALIN and the headlines swept me off the wheels. . . it was MAMA at work, and it’s no longer Business as usual. That they fought in the National Assembly over this issue says that we have no representatives in the center of government. That they kept mum over an issue they claimed was not breaching OUR Liquidated Constitution but seem to forget that we have to be guided by Convention where such a fails in the Constitution is a Big slap on my government teacher. Where is my able Speaker back in the School days (No name) to tutor them like i did in parliament on suspension of clauses that do not concur with the peoples demand or is the work of "SAVE Nigeria" a joke to them ?

It just had to stop today with the proclamation of the Information Minister who as just informed us correctly about the situation of things in the Federal Executive Council. Chei ! An Jonathan is still keeping mum!

We have decided at MNYP parliament to act and speak and spark we must !!!

La Lucha Continua . . . Victoria Acerta (true translation by Late Prof. Ola Rotimi, compared to the Nigerianised pronunciation of "Aluta Continua")

Akinbo A. A. Cornerstone

The Woman of Substance: Dora Nkem Akunyili
Translated into French by: Aare Kornar !
La honte était juste un voisin à côté de moi depuis que maman gardé le silence. J'ai senti ça bizarre que Weird MC elle-même quand elle a décidé de garder le silence.

J'avais un chat avec le Dr Dumebi Nonso-Nwosu et nous ne pouvions pas comprendre pourquoi elle tenait maman sur la question. Elle avait auparavant été signalé comme étant en congé. Pourquoi maintenant, nous avons demandé? Nous étions inquiets que le grand lion qui a fait un nid dans notre cœur rempli d'honneur était sur le point de gâcher la vue d'ensemble. Est-ce là ce que l'argent ne à une substance et le faire tourner à l'ombre? Est-ce?

Aujourd'hui, je me suis réveillé le sentiment béni comme je fais mon chemin jusqu'à l'île après la classe I de la formation régulière ont organisé pour le Projet de gestion et de suivi et d'évaluation pour les membres du Salin et la une des journaux m'ont emportée les roues. . . Il a été MAMA au travail, et ce n'est pas l'entreprise plus que d'habitude. Qu'ils se sont battus à l'Assemblée nationale sur cette question indique que nous n'avons pas de représentants dans le centre du gouvernement. Qu'ils gardaient mum sur une question qu'ils prétendaient violait pas Nos Liquidée Constitution, mais semblent oublier que nous devons être guidés par la convention où un tel échec dans la Constitution est une gifle Big sur mon professeur gouvernement. Où est mon pouvoir le Président dos dans les jours à l'école (sans nom) qui leur tuteur comme j'ai fait au Parlement sur la suspension des clauses qui ne concordent pas avec les peuples de la demande ou est le travail de "SAVE Nigeria" une plaisanterie pour eux?

Qu'elle venait d'arrêter aujourd'hui avec l'annonce de la ministre de l'Information qui, comme vient de nous informer correctement sur la situation des choses au sein du Conseil exécutif fédéral. Chei! Une Jonathan garde toujours maman!

Nous avons décidé au Parlement MNYP d'agir et de parler et d'étincelle il faut!

La Lucha Continua. . . Victoria Acerta (traduction conforme par regretté professeur Ola Rotimi, par rapport à la prononciation Nigerianised de "Aluta Continua")

Akinbo A. A. Cornerstone

We have come a long way to know that Nigeria Tomorrow needs the Youth Today. Thus, it is imperative that we take the bull by the horn. We have no time to waste and we must attempt to do it right at this point in time. We must start now and we can get it right. Its’ not a group to compete with anyone already in existence, but a society for all Nigerian Youth. However, it is imperative that there exist a control organization that can set a standard for others to follow.

Model Nigerian Youth Parliament (MNYP) will attempt to stand as a platform to lead the Nation to how government should be operated. We will document our activities, employ tactics that would foster unity, peace and progress and enjoy you to participate at all level. All selection, election and delegation would be by a vote. No cabal or caucus can do. We may discuss the issue of Godfatherism as an act for Mentorship only. It must not be seen as destructive but productive.

When we suggested the issue of the Youth Parliament, we discussed its independence and the need to address current issues with effective influence to the Federal Institutions. Today, the need to show the way is paramount as youths fail youths. Every youth in this country deserve to be infoemed that the likes of Gowon, Obasanjo were Military Youths when the assumed office. The likes of Azikwe, Balewa and Awolowo were youths when they kicked off Nationalism. WE HAVE TO MOVE FORWARD.

The Nigerian polity is boiling and the keg powder we are sitting on called Nigeria must not be allowed to blowup. Violence is not the only option when peace is promoted by action. Wars are better fought with promoting and creation of Institutions that stand to address issues and not tissues. Let’s move NOW.

We look forward to the accreditation of the organization as a project of Saving Lives Nigeria, a network group focused on the implementation and domestication of the Millennium Development Goals (MDGs) Through the Countries’ adopted Poverty Reduction Strategic Paper (PPRS) tagged NEEDS-2. We plan to start as follow:

Accreditation:
We will attempt to secure a Model National Youth Parliament Identification Card for all with affiliation authority. Be informed that we will meet an invincible force that will try to stop this part of our activity.

State Coordinators:
Must belong to an NGO in their state. Must be able to form affiliations with registered and unregistered bodies.

Sovereign National Youth Conference:
Will be presented from State Youth Congress Meeting. State Coordinators will act as pioneer Team Managers. Draft of Electoral Composition and operation will be sent round. State Congress can modify, adopt and / or develop their concept for smooth election.

All interested registered and unregistered organization is welcome. We will get there today.
We will not be Fifty (50) years of age before we get it straight. If you know what else is needed, contact us through this number with a text only, stating your name and state (08098908007) or call (08052225953).

Be the difference. We can make the difference now.





Akinbo A. A. Cornerstone
Pioneer/Initiator,
Proudly Nigerian!

Henrietta Lacks’ ‘Immortal’ Cells
Journalist Rebecca Skloot’s new book investigates how a poor black tobacco farmer had a groundbreaking impact on

modern medicine

* By Sarah Zielinski
* Smithsonian.com, January 22, 2010

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HeLa cells DNA
Henrietta Lacks’ ‘Immortal’ Cells

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Related Books
The Immortal Life of Henrietta Lacks

by Rebecca Skloot
Crown Publishing Group
2010
More from Smithsonian.com

* Gene Therapy in a New Light
* Black History Heritage Month

Medical researchers use laboratory-grown human cells to learn the intricacies of how cells work and test theories

about the causes and treatment of diseases. The cell lines they need are “immortal”—they can grow indefinitely, be

frozen for decades, divided into different batches and shared among scientists. In 1951, a scientist at Johns

Hopkins Hospital in Baltimore, Maryland, created the first immortal human cell line with a tissue sample taken from

a young black woman with cervical cancer. Those cells, called HeLa cells, quickly became invaluable to medical

research—though their donor remained a mystery for decades. In her new book, The Immortal Life of Henrietta Lacks,

journalist Rebecca Skloot tracks down the story of the source of the amazing HeLa cells, Henrietta Lacks, and

documents the cell line's impact on both modern medicine and the Lacks family.

Who was Henrietta Lacks?
She was a black tobacco farmer from southern Virginia who got cervical cancer when she was 30. A doctor at Johns

Hopkins took a piece of her tumor without telling her and sent it down the hall to scientists there who had been

trying to grow tissues in culture for decades without success. No one knows why, but her cells never died.

Why are her cells so important?
Henrietta’s cells were the first immortal human cells ever grown in culture. They were essential to developing the

polio vaccine. They went up in the first space missions to see what would happen to cells in zero gravity. Many

scientific landmarks since then have used her cells, including cloning, gene mapping and in vitro fertilization.

There has been a lot of confusion over the years about the source of HeLa cells. Why?
When the cells were taken, they were given the code name HeLa, for the first two letters in Henrietta and Lacks.

Today, anonymizing samples is a very important part of doing research on cells. But that wasn’t something doctors

worried about much in the 1950s, so they weren’t terribly careful about her identity. When some members of the

press got close to finding Henrietta’s family, the researcher who’d grown the cells made up a pseudonym—Helen

Lane—to throw the media off track. Other pseudonyms, like Helen Larsen, eventually showed up, too. Her real name

didn’t really leak out into the world until the 1970s.

How did you first get interested in this story?
I first learned about Henrietta in 1988. I was 16 and a student in a community college biology class. Everybody

learns about these cells in basic biology, but what was unique about my situation was that my teacher actually knew

Henrietta’s real name and that she was black. But that’s all he knew. The moment I heard about her, I became

obsessed: Did she have any kids? What do they think about part of their mother being alive all these years after

she died? Years later, when I started being interested in writing, one of the first stories I imagined myself

writing was hers. But it wasn’t until I went to grad school that I thought about trying to track down her family.

How did you win the trust of Henrietta’s family?
Part of it was that I just wouldn’t go away and was determined to tell the story. It took almost a year even to

convince Henrietta’s daughter, Deborah, to talk to me. I knew she was desperate to learn about her mother. So when

I started doing my own research, I’d tell her everything I found. I went down to Clover, Virginia, where Henrietta

was raised, and tracked down her cousins, then called Deborah and left these stories about Henrietta on her voice

mail. Because part of what I was trying to convey to her was I wasn’t hiding anything, that we could learn about

her mother together. After a year, finally she said, fine, let’s do this thing.

When did her family find out about Henrietta’s cells?
Twenty-five years after Henrietta died, a scientist discovered that many cell cultures thought to be from other

tissue types, including breast and prostate cells, were in fact HeLa cells. It turned out that HeLa cells could

float on dust particles in the air and travel on unwashed hands and contaminate other cultures. It became an

enormous controversy. In the midst of that, one group of scientists tracked down Henrietta’s relatives to take some

samples with hopes that they could use the family’s DNA to make a map of Henrietta’s genes so they could tell which

cell cultures were HeLa and which weren’t, to begin straightening out the contamination problem.

So a postdoc called Henrietta’s husband one day. But he had a third-grade education and didn’t even know what a

cell was. The way he understood the phone call was: “We’ve got your wife. She’s alive in a laboratory. We’ve been

doing research on her for the last 25 years. And now we have to test your kids to see if they have cancer.” Which

wasn’t what the researcher said at all. The scientists didn’t know that the family didn’t understand. From that

point on, though, the family got sucked into this world of research they didn’t understand, and the cells, in a

sense, took over their lives.

How did they do that?
This was most true for Henrietta’s daughter. Deborah never knew her mother; she was an infant when Henrietta died.

She had always wanted to know who her mother was but no one ever talked about Henrietta. So when Deborah found out

that this part of her mother was still alive she became desperate to understand what that meant: Did it hurt her

mother when scientists injected her cells with viruses and toxins? Had scientists cloned her mother? And could

those cells help scientists tell her about her mother, like what her favorite color was and if she liked to dance.

Deborah’s brothers, though, didn’t think much about the cells until they found out there was money involved. HeLa

cells were the first human biological materials ever bought and sold, which helped launch a multi-billion-dollar

industry. When Deborah’s brothers found out that people were selling vials of their mother’s cells, and that the

family didn’t get any of the resulting money, they got very angry. Henrietta’s family has lived in poverty most of

their lives, and many of them can’t afford health insurance. One of her sons was homeless and living on the streets

of Baltimore. So the family launched a campaign to get some of what they felt they were owed financially. It

consumed their lives in that way.

What are the lessons from this book?
For scientists, one of the lessons is that there are human beings behind every biological sample used in the

laboratory. So much of science today revolves around using human biological tissue of some kind. For scientists,

cells are often just like tubes or fruit flies—they’re just inanimate tools that are always there in the lab. The

people behind those samples often have their own thoughts and feelings about what should happen to their tissues,

but they’re usually left out of the equation.

And for the rest of us?
The story of HeLa cells and what happened with Henrietta has often been held up as an example of a racist white

scientist doing something malicious to a black woman. But that’s not accurate. The real story is much more subtle

and complicated. What is very true about science is that there are human beings behind it and sometimes even with

the best of intentions things go wrong.

One of the things I don’t want people to take from the story is the idea that tissue culture is bad. So much of

medicine today depends on tissue culture. HIV tests, many basic drugs, all of our vaccines—we would have none of

that if it wasn’t for scientists collecting cells from people and growing them. And the need for these cells is

going to get greater, not less. Instead of saying we don’t want that to happen, we just need to look at how it can

happen in a way that everyone is OK with.

1990: Ban on African National Congress lifted.

On this day in 1990, South African President F.W. de Klerk lifted the 30-year ban on the African National Congress, resulting in the release from prison of Nelson Mandela and marking the beginning of the end of apartheid.

More events on this day
1979: Sid Vicious of the Sex Pistols, early proponents of British punk rock, died of a drug overdose in New York City.

1943: The Battle of Stalingrad in World War II ended with the surrender of German troops to the Soviets.

1927: American jazz saxophonist Stan Getz was born in Philadelphia.

1912: Frederick Rodman Law performed what was considered the first motion-picture stunt, parachuting from the Statue of Liberty in New York Harbor.

1876: The National League, the oldest existing major-league professional baseball organization in the United States, began play as the National League of Professional Baseball Clubs.

1848: The United States and Mexico signed the Treaty of Guadalupe Hidalgo.

1653: New Amsterdam (New York City) was incorporated as a city.

Dear GYCAers in Nigeria,

Thanks for all the felicitation at the beginning of this year. I wish to console all friends and members of GYCA Ogun State on the loss of our University Representative of GYCA BABCOCK and SWA Ogun State founding member, Ms. Olumide Akinbo, who passed away on January 1, 2010. He was too young to go, but he had spent his time serving humanity. It was a thing of pride to him. May his soul rest in peace.

We have sent the report and pictures to the RFP. However, we still have some States that are yet to send their report sheet. Be that as it may, you are appreciated for all the support that GYCA is going though in Nigeria. To accommodate new and old members that would prefer to talk to someone in their vicinity, we have agreed to publish details of each State.

Kindly verify your state and Add you mobile number to it. Text to this number below. No calls please.Information needed are:

Name in Full:
Host Organization:
Office Address: Mobile Number:
Email:

0809 890 8007

We intend to send customized text messages to all members every time an opportunity shows up or our attention is needed. I believe in you. you are welcome to invite, advise and put efforts into enlarging our membership in Nigeria. I will appreciate if WE check our mails and take action. Thanks.

AKINBO A. A. CORNERSTONE
NATIONAL FOCAL POINT
2009/2010

State Records for you perusal...
1./
Everistus Olumese
Edo State
ytennig@yahoo.com

2./
Ifeanyi Okeke
Anambra State
demetrius1ng@yahoo.com

3./
UnyimeAbasi Essien
Akwa-Ibom State
mclato@gmail.com

4./
Lukman Abubakar
Kano State
looks4real20@yahoo.com

5./
Inalegwu Frank Uji
Benue State
slhd3@yahoo.com

6./
Mu'azu Muhammad
Sokoto State
muazumz@yahoo....com

7./
COMRADE Okonta Emeka Okelum
Delta State
gycadelta@gmail.com

8./

Ogun State VACANT


9./
Bridget Odera
Abuja
talkwitody@yahoo.com

10.
Precious Aigbiremhon
Lagos State Co-ordinator.
acanyouthmailng@yahoo.com

11./
Sundae Bitrus (Abuja)
Nasarawa State Cordinator
sunnybits@gmail.com

12./
UROM NNENNA OBELE
Ebonyi State
nynaaadaoma@yahoo.com

13./
Ogbuabo Emmanuel
Enugu State
ogbuaboemma@yahoo.com

14/
Michael Egbujieonuma
Imo State
michflox@yahoo.com

15./
Shedrach S...anni
Kwara State
shedcliff@yahoo.com

16./

Niger State VACANT



17./
Adeleye Lekan
Oyo State
damlek1@yahoo.com


18./

Kwara State VACANT

From the northern socio-cultural organization, Arewa Consultative Forum (ACF) yesterday came a bombshell: the north is gradually becoming Nigeria’s problem.

Rising from the Central Working Committee (CWC) meeting its Board of Trustees (BOT) in Kaduna, ACF said recent happenings in the region should be a concern to Northern leaders.

BOT Vice Chairman, Senator Ladan Shuni said Northern leaders should act fast and help reverse the emerging scenario of North becoming a problem.

Shuni said: "There are a lot of crises in the North today. There have been Boko Haram, Kala Kato, and the present Jos crisis. The north is becoming the problem of the country and it is the north that should come together and solve the problem.

"Apart from the issue of begging, there are other problems that are hitherto not known or associated with the North, but kidnapping is even here in the North. Our education has not only gone done but has also deteriorated; there is unemployment everywhere and no sign of improvement.

"From the foregoing it is now the duty of the leaders both past and present and many who are here present to save the north in particular and the country in general, because as it is, the future is bleak."

Sultan of Sokoto, Alhaji Muhammad Sa’ad Abubakar III said Muslims and non-Muslims must embrace dialogue as a means of resolving crisis.

The Sultan said those contemplating to retaliate the killings in the Jos crisis should have a rethink, so the issues will not spillover to other parts of the country.

"Let us not allow the devil the chance to divide our over 100 years of peaceful co-existence as one country. Let the almighty wipe our tears and be there for us."

Also speaking, Kaduna State Governor Mohammed Namadi Sambo said steps must be taken to avert a recurrence of the Jos crisis.

He reaffirmed the government’s commitment to create job for the unemployed youths.

Gov. Sambo urged the people to disregard inciting messages capable of disrupting the peace in the state.

When you believe . . .

culled from Sky News.
==========================
More mass graves were being dug near capital city Port-au-Prince to bury up to 10,000 quake victims a day.

But, in the midst of all the suffering, people in the devastated seaside town of Jacmel insisted a miracle has happened.

Tiny Elizabeth Josaint was rescued after being trapped alone for eight days in the remains of her home.

Her mother Michelin had put her to bed and gone next door just minutes before the 7.0 magnitude earthquake hit on January 12.

Mrs Josaint's husband, in the downstairs of their home at the time, was killed as the building collapsed. And for eight agonising days, her baby was lost.

How Elizabeth survived, nobody can adequately explain. But in the deeply religious Jacmel community, no explanation is needed. For her grandfather Michellet Josaint, it is a sign.

He told Sky News: "When I come here... I don't find the baby. The people tell me, 'Relax'. And I come here and I find my children with the baby... fantastic."

Much of Jacmel was destroyed. There are worst places in Haiti, but the small community has been hit hard.

Cut off for days, people in the town have dug themselves out of the rubble, tried to restore order and move on.

Rescuers are trying to recover the body of a six-year-old boy who died in the earthquake.

But, because they found Elizabeth more than a week after the disaster, a Colombian search and rescue team is staying in the town.

They hope to find more people alive, but each day, each hour that goes by, the chances get slimmer and slimmer.

The United Nations has organised food, water and medical help in a nearby football stadium.

The American military, its helicopters flying above, are still assessing where to set up more permanent assistance. Their every arrival guarantees a chaotic welcoming committee.

But, even now, there is no widespread aid distribution in the area - something that perplexes their aid partners.

The Canadian Navy's Lee Brown told Sky: "We took some humanitarian aid up to the displaced persons camp, up at the football pitch.

"They were very happy to receive it, but it had been the first aid they had seen. That was very surprising to us, but we're happy to deliver what we had."

Meanwhile, Haitian officials have unveiled a huge operation to move an estimated 500,000 homeless quake victims out of squalid makeshift camps in the capital to new tent villages.

Sky's Robert Nisbet, in Port-au-Prince, said: "Only three out of the 500 camps have drinkable water and there's very little in the way of sanitation and electricity.

"What the Haitian government wants to do is move them out of the city to where they are going to be safer, where there's just more room for them to live.

"They are going to try to get to the camps that are the most desperate first and move them out to these tent villages."

In the UK, X Factor supremo Simon Cowell said he was putting together a charity single to raise money for victims.

Jonathan Goodluck


I think i know Musa a little bit. I played squash with him once while t Abuja. It does not count if his health his failing him now. Ali for example. A man at Fifty-Seven can not be compared to a man at Fifty-three, can they ? Be not amazed at the BBC Report which was done in haste, else, analyze this line . . .
"In his first interview since then, by telephone, Umaru Yar'Adua said he hoped to make "tremendous progress" and return home to resume his duties."
Why resume ? His he not still in control ? Did he not sign a budget ? Newsflash...BBC should be careful. We have a new Gbenga Adeboye and the voice is impeccable.The telephone call should have been made to any of our media, if not NTA. Abi NTA no get communication lines again ?

I strongly believe that a man as slow and fragile as it may look will never support the fact that Nigeria should be thorn to shreds at the feet of his health. That much i know.

But what baffles me most is the criminal silence and inaction by the Vice-President to salvage the situation. His Press Office seems to be the doing a good job in the bad way. We all know that information is power. Who is Jonathan ? His anyone faithful to him ? What are they waiting for to take action ? War ? God forbid.

Lets view it all:
If the Vice-President refuses to to be given the mantle of Leadership, the following are likely to take place.
-More kidnapping in the delta;
-Militants uprising that could lead to ethnic clashes;
-Reactionary attacks;
-Military Intervention(We pray not);

If another person takes Office instead of the incumbent Vice-President, we are going to face the following situation.
-Party crises;
-Regional Attacks that may lead to breakdown of law and order;
-National disintegration(We pray not);

What duties is he obliged to observe as a Vice-President ? Was a letter not written to him by the President ? Why can he not use the same letter and rejoinder or addendum from him to seek to act and salvage the media war on the presidency ? His he not supposed to protect the presidency by oat ? His he supposed to allow the Nation notice a vacuum ? If the presidency never wrote him, can he not write the National Assembly in the interest of Unity and Peace ? His the news in Nigeria, home and abroad not bothering him ? Hi he that timid or does he think his silence means Loyalty ? Who is he loyal to in the first instance ? The institution of the presidency or a name ?

I believe that if he comes into office within the next forty-eight hours, he will make new friends, new enemies, fresh allies...a change that one can not yet predict. If he does not come into Office withing the next two (2) days and yet maintain silence, it can be just one thing.

He can not be both, he can not be none. He must be a coward or a fool.I rest my case till Friday.

Bro. Jonathan, take action.

12/01/2009...THING HAVE STARTED TO CHANGE SINCE THIS ARTICLE CAME OUT.

The need to reduce stress makes laughing a worthy trade. Enjoy yourself.

akinbo a. a. cornerstone
Compilation to date of one over a thousand of Onifete. Published on the www.takingitglobal.com platform for fun.

Enjoy it.

ISSN: 9Geria2Much!

===================

onifete ko lo kiirun lori express;
onifete ko lo tamba legebe transformer;
onifete ko lo fi ejo se tie;
onifete ko lo fi indomie fa gen;
onifete ko lo fi eja kika s'oruka;
Onifete ko fi generator se pendant;
onifete ko fi atagigun kun powder;
Onifete ko fi transformer se teddybear;
onifete ko lo mop lagoon front;
onifete ko fi generator se pendant;
onifete ko fi omo-odo lu gangan;
onifete ko lo lap maalu;
Onifete ko lo saluwala lori express;
onifete kolo fi atagigun she eye shadow;
onifete kolofi ATM gbowo ninu kolo now;
onifete bere ona lowo alangba;
onifete she pedicure fun lion;
onifete kofi sandpaper se toilet roll?
Onifete kofi superglue se eyedrop;
onifete ko lofi Obama pe Osama;
Onifete ko fi Clifford Orji se tenant
onifete ko gbe maalu wo BRT;
Onifete ko se Party ni BRT Lane;
oni fe fi polybag she condom;
Onifete ko fi acid mu Garri;
Onifete ko lo gbayawo Tompolo;
Onifete ko fi knockout se cigar;
Onifete ko ro Petrol sinu lantern;
Onifete ko fi Jik mu gari.
Onifete ko diju gbadura fun were;
Onifete ko lo dobale lori 3rd mainland;
Onifete ko lo fi poo mugaari;
onifete ko lo ka dollar laarin eko idumota;
onifete ko lo fi omi isanwo tanba;
onifete ko lo ewe wereke se kankan;
onifete ko diju gbadura fun were;
Onifete kolo ya foto fun eleha;
Onifete ko fi peppersoup tanba;
Onifete ko fi omolanke tow trailer;
Onifete ko ma speak in tongues ni Mecca;
Onifete ko fi snow shower;
Onifeki ki Shooting Stars ra Lionel Messi
Oni fe gbe Okada de China;

Great Ife Minds...
onifete ko fi Oduduwa se osuka ru Amphi.


You want to add yours? You are welcome.

Translated version from Yoruba to English, out soon.

Nokia
1680c, 2330 classic, 2600 classic, 2610, 2626, 2630, 2660, 2680, 2760, 2855, 2855i, 2865, 2865i, 3109 classic, 3110c, 3120 classic, 3152, 3155, 3155i, 3220, 3230, 3250, 3500, 3555, 3600 slide, 3610 Fold, 5000, 5070, 5130, 5140, 5140i, 5200, 5220 XpressMusic, 5300, 5310 XpressMusic, 5320 XpressMusic, 5500, 5610, 5630 Xpress Music, 5700, 5800 XpressMusic, 6020, 6021, 6030, 6060, 6060v, 6061, 6070, 6080, 6085, 6086, 6101, 6102, 6102i, 6103, 6110 Navigator, 6111, 6120, 6120c, 6121 classic, 6124 classic, 6125, 6126, 6131, 6131 NFC, 6133, 6136, 6151, 6152, 6155, 6165, 6165i, 6170, 6210 Navigator, 6212 classic, 6220 Classic, 6230, 6230i, 6233, 6234, 6235, 6235i, 6255, 6255i, 6260, 6263, 6265, 6265i, 6267, 6270, 6275i, 6280, 6288, 6290, 6300, 6301, 6303 classic, 6500c, 6500s, 6555, 6600, 6600 slide, 6620, 6630, 6670, 6680, 6681, 6682, 6700 classic, 6708, 6822, 7070, 7100 Supernova, 7210 Supernova, 7260, 7270, 7310 Supernova, 7360, 7370, 7373, 7390, 7500, 7510 Supernova, 7610, 7610 Supernova, 7710, 7900 prism, 8600 Luna, 8800, 8800 Arte, 8800 Sirocco, 9300, 9300i, 9500, E50, E51, E55, E60, E61, E61i, E62, E63, E65, E66, E70, E71, E75, E90, N70, N70-1, N71, N72, N73, N75, N76, N77, N78, N79, N80-1, N81, N81 8GB, N82, N85, N86, N90, N91, N92, N93, N93i, N95, N95 8GB, N96, N97


Sony Ericsson
C510, C702, C901, C902, C903, C905, D750, D750i, F305, F500i, G502, G700, G705, G900, J220i, J300a, J300i, K200i, K300, K300a, K300i, K310, K310a, K310i, K320i, K330, K500i, K508, K508c, K508i, K510a, K510i, K530, K530i, K550, K550i, K600, K600i, K608, K608i, K610, K610i, K618, K618i, K630, K660i, K700, K700c, K700i, K750, K750i, K770, K790a, K790i, K800, K800i, K800iv, K810i, K818, K850i, K858, M600i, P1i, P900, P910, P910a, P910i, P990i, S302, S500i, S700, S700i, S710, T250i, T650i, T658, T700, V600, V600i, V630i, V640, V800, W200a, W200i, W300, W300i, W302, W350, W380, W395, W550, W550c, W550i, W580i, W595, W600c, W600i, W610i, W660i, W700i, W710i, W760, W800, W800i, W810i, W810iv, W830i, W850i, W850iv, W880i, W890i, W900i, W902, w908, W910i, W950i, W958, W960, W980, X1 Xperia, Z1010, Z300i, Z310i, Z310iv, Z320, Z500, Z500a, Z520a, Z520i, Z530i, Z550a, Z550i, Z555, Z558i, Z610i, Z710i, Z750, Z770, Z780, Z800


Motorola
A1200, A760, A780, C257, C261, C290, C380, C390, C650, C975, E1000, E1070, E398, E398B, E398i, E550, E680, E680i, E770, E770-Vodafone, E790, E8 Rokr, E815, i580, i830, i850, i930, IC402, IC502, IC902, K1, K3, KZRK K1, L6, L6i, L7-Vodafone, L71, Motoming A1600, MOTOROKR Z6m, Motorola Q, Motorola Q Plus, Motozine ZN5, MPX220, PEBL U3, Q9H, Razr V3, RAZR V3a, RAZR V3m, Razr V3x, RAZR V3xx, RAZR V3xxv, RAZR V6, RAZR2 V8, RAZR2 V9, RAZR2 V9m, RIZR Z10, RIZR Z8, ROKR E1, ROKR E2, ROKR E6, ROKR Z6, SLVR L7, SLVR L7e, SLVR L7i, SLVR L9, U9, V1075, V1100, V177, V180, V186, V188, V190, V191, V195, V197, V220, V235, V300, V303, V360, V360-Vodafone, V365, V3c, V3i, V3m, V3r, V3t, V3v, V3x-Vodafone, V400, V500, V505, V525, V525M, V535, V545, V550, V551, V555, V557, V600, V600i, V620, V635, V690, V80, V975, V980, V980M, W220, W315, W375, W385, W490, W510, Z3, Z9


Samsung
A717, A867 Eternity, B2700, F480, GT C5220, GT M7500, GT S3310, GT S5233, GT S5603, GT S7330, GT S7350, GT-M8800 Pixon, i300, i320, i320N, i8510 INNOV8, Instinct M800, M3510 Beat, M7600, S5230, S5600, S7220 Ultra, s8300, SCH A870, SGH A411, SGH A412, SGH A551, SGH A561, SGH A657, SGH A701, SGH A706, SGH A707, SGH A711, SGH A727, SGH A736, SGH A737, SGH A747 SLM, SGH A777, SGH A801, SGH A821, SGH A827, SGH A837, SGH A877, SGH C130, SGH C140, SGH C160, SGH C170, SGH C200, SGH C207, SGH C207L, SGH C210, SGH C230, SGH C260, SGH C300, SGH C400, SGH C406, SGH C417, SGH D407, SGH D410, SGH D500, SGH D500C, SGH D500E, SGH D510, SGH D520, SGH D600, SGH D600E, SGH D720, SGH D800, SGH D807, SGH D820, SGH D830, SGH D836, SGH D840, SGH D880, SGH D900, SGH D908, SGH D980, SGH E200, SGH E210, SGH E250, SGH E300, SGH E310, SGH E310C, SGH E315, SGH E316, SGH E330N, SGH E340, SGH E340E, SGH E350, SGH E350E, SGH E360, SGH E370, SGH E376, SGH E380, SGH E388, SGH E390, SGH E420, SGH E490, SGH E500, SGH E530, SGH E568, SGH E570, SGH E590, SGH E600, SGH E620, SGH E690, SGH E710, SGH E715, SGH E720, SGH E728, SGH E730, SGH E736, SGH E740, SGH E760, SGH E770, SGH E780, SGH E788, SGH E810, SGH E830, SGH E840, SGH E870, SGH E878, SGH E890, SGH E898, SGH E900, SGH E950, SGH F110, SGH F270, SGH F330, SGH F338, SGH F400, SGH F408, SGH F488, SGH F490, SGH F500, SGH G400, SGH G600, SGH G800, SGH G808, SGH G810, SGH i200, SGH i300, SGH I320, SGH i450, SGH i550, SGH i560, SGH i600, SGH I620, SGH i640, SGH i710, SGH i780, SGH i900, SGH J165, SGH J200, SGH J208, SGH J400, SGH J600, SGH J700, SGH J750, SGH J800, SGH L170, SGH L760, SGH L768, SGH L770, SGH L810, SGH L811, SGH M110, SGH M600, SGH P200, SGH P270, SGH P300, SGH P310, SGH P400, SGH P510, SGH P777, SGH P850, SGH P900, SGH P906, SGH P910, SGH P920, SGH P960, SGH T209, SGH T219, SGH T319, SGH T329, SGH T509, SGH T509S, SGH T519, SGH T609, SGH T619, SGH T629, SGH T636, SGH T639, SGH T729, SGH T809, SGH T929, SGH U600, SGH U708, SGH U800, SGH U900, SGH U908, SGH X105, SGH X120, SGH X160, SGH X200, SGH X210, SGH X300, SGH X430, SGH X450, SGH X480, SGH X486, SGH X490, SGH X495, SGH X500, SGH X506, SGH X507, SGH X510, SGH X520, SGH X530, SGH X540, SGH X620, SGH X620C, SGH X630, SGH X636, SGH X640, SGH X640C, SGH X648, SGH X650, SGH X660, SGH X670, SGH X680, SGH X686, SGH X700, SGH X820, SGH X830, SGH Z107, SGH Z110, SGH Z140, SGH Z170, SGH Z220, SGH Z230, SGH Z240, SGH Z248, SGH Z300, SGH Z370, SGH Z400, SGH Z400V, SGH Z500, SGH Z510, SGH Z530, SGH Z540, SGH Z560, SGH Z630, SGH Z720, SGH ZM60, SGH ZV10, SGH ZV30, SGH ZV40, SGH ZV50, SGH ZV60, SGH-A767, SGH-i607, SGH-L700, SGH-P520, SGH-V820L, SPH A900, SPH A900P, SPH A920, SPH A940, SPH A960, SPH M500, SPH M510, SPH M610, SPH M620, T919 Behold, Z130, Z150


Siemens
AP75, C65, C65-Vodafone, C66, C72, C75, CF75, CF76, CX65, CX70, CX75, EF81, M65, M75, ME75, S65, S75, SK65, SL65, SL75, ST60


BlackBerry
7100i, 7130, 7130e, 7250, 7290, 7520, 8100, 8120, 8130, 8220, 8300, 8310, 8320, 8330, 8350, 8700, 8703e, 8705, 8707, 8800, 8820, 8830, 8900, Bold 9000, Storm 9500, Storm 9530


LG
8380, B2070, B2150, C1100, C1150, C2000, C2600, C3400, CB630, CG225, CT810 Incite, CU320, CU400, CU500, CU720, CU915, CU920, F2400, HB620T, KC550, KC910, KE770, KE800, KE820, KE850, KE970, KE990, KF300, KF310, KF390, KF600, KF700, KF750, KF755, KF900 Prada II, KG195, KG200, KG220, KG225, KG240, KG245, KG290, KG300, KG320, KG810, KM500, KM900 Arena, KP202, KP220, KP500, KS10 Joy, KS20, KS360, KT520, KT610, KU250, KU380, KU385, KU450, KU580, KU800, KU830, KU950, KU970, KU990, L600v, LG KE500, LG-KE600, LG550, LX550, LX570, M4410, MG100a, MG105, MG220, MX510, P7200, S5200, Trax CU575, TU500, TU515, TU575, TU915, U250, U300, U310, U370, U400, U8110, U8120, U8130, U8138, U8180, U8210, U8290, U830, U8330, U8360, U8380, U8500, U8550, U880, U890, U900, U960, U970 Shine, U990 Viewty, V9000, VX9400, VX9900


HTC
HTC MTeoR, HTC P3300, HTC P3600, HTC S310, HTC S620, HTC S650, HTC S710, P3350, P3400, P3470, P4350, Touch, Touch 3G, Touch Diamond, Touch Dual, Touch HD, Touch Viva, TyTN II


Alcatel
One Touch 557a, One Touch 756, One Touch C550, One Touch C552, One Touch C552a, One Touch C750, One Touch S853



If your have Java enabled handset - just try!

Hello Compatriot,
I will like to welcome you to the month of December and also wish you a very merry Christmas.God has indeed been faithful and we give Him thanks. As part of activities to mark the end of yearwe are partnering with the Future Movement to take deliberate steps in creating a brighter futurefor us all.We are making an urgent yet necessary call to National Development. A call to redefine the pattern and begin the construction of our future now.

The Project – AREA MAKEOVER PROJECT
The Area Makeover is a 1-DAY community development face-lift program which will bring about the physical beautification of selected areas of cities by the efforts of up to 5,000 volunteers from within and outside the community. This specifically involves painting of buildings and roadside curbs along the most noticeable and eye-catching parts of the selected streets in an area over a duration of 8 hours NON-STOP. Mushin has been selected to kick off this program.

MUSHIN MAKEOVER:
With the Mushin Makeover project, our mission is to mobilize the donation of painting materials and buckets of paint (in many beautiful colors) as well as raise 5,000 volunteers across Lagos state, all over Nigeria and even beyond, who will dedicate their time and energy towards the goal of beautifying as many streets as possible in the Mushin local government area IN JUST 1-DAY.The driving objective of this project is to get people to believe that they can make a positive change to their environment,

UPDATES AND PROJECT INFORMATION FOR YOUR ATTENTION
About 7-major streets have been identified within Mushin, where this painting beautification project will be carried out. These places were selected based on their visibility to both people living in Mushin and especially people passing through Mushin town.

They include:
1. AGEGE MOTOR ROAD (From Cappa to Mosalasi)
2. OLATEJU ROAD (From Vono to Ogunmokun Rd)
3. OLANIBI/OJEKUNLE (From Daliko Market to Ladipo Junction)
4. LADIPO (Agege Motor Rd to Oshodi Apapa Expressway bridge)
5. ISOLO ROAD (From Agege Motor Rd to Daliko Market)
6. PALM AVENUE/FAFOLU (From Isolo Rd to Agege Motor Road Junction)
7. OGUNMOKUN ROAD (From Ojunrin to Agege Motor Road)

SCOPE OF PAINTING AND SHORTLISTED COLORS:The painting will cover the following areas per selected building/ area:
(1). Front
(2) Sides of the house
(3) Fences
(4) Gates
(5) Road side curbs on Agege Motor Road.

•Based on the most prominent colors observed during the field assessment carried out last week, the following colors are being considered:
o Fusche Pink
o Royal Purple
o Dazzling Yellow
o Brilliant Red
o Turquoise Blue

others include:
1. Cream
2. White
3. Light Blue
4. Dove Grey
5. Rich Brown
6. Leaf Green.

It is agreed that the landlord will have a choice of what colors they prefer for their houses to be selected from these six (to be reduced to five)The ratio of Professional painters to Apprentice to Helpers needed to do 10 houses per street is calculated at 1:2:5 (i.e. for every 100 professionals, we would need 200 apprentice and 500 volunteers); this calls for more professional painters as volunteers as well.

PAINT ITEMS REQUIRED:
• 1,400 scrappers
• 1,400 rollers
• 1,400 brushes
• 1,400 masking tapes
• 140 ladders (2 steps & 3 steps)
• 50 gallons of turpentine
• 100 yards of sandpaper
• 70 drums for water storage on streets to be used for cleaning and washing-up

OTHER RESOURCES NEEDED:
• 5,000 branded face caps
• 1,000 aprons/ overall for those involved in direct painting
• 1,000 gloves for those involved in direct painting
• 5,000 branded T-Shirts
• 5,000 nose masks – 5 for each of those painting
• One long water tanker
• 70 paint curve hangers
• 2 DJs to play music round Mushin as work progresses inside a music truck
• 2 music trucks
• 2 generators (1 per DJ)
• 7 trucks for paints movement to different squads on D-day
• 70 water drums (10 per street)PAINTS REQUIRED:
• 3,600 drums of 20-liter Standard EMULSION paints at an estimated market price of N6,560 each
• 1,500 gallons of 4-liter GLOSS paints at an estimated market price of N3,045 each.

These estimates are from DNMeyer paints (currently, our standing Technical partners on this project)

PROJECT TEAMS:
The strength of this project leans heavily on the critical mass of people available to volunteer and a formidable Logistic plan.

To this effect, we have set-up the following implementation teams.
I. CORE PLANNING AND MONITORING
II. LOGISTICS, COORDINATION, SECURITY AND TRAFFIC MANAGEMENT
III. MOBILIZATION, REGISTRATION OF VOLUNTEERS AND PROTOCOL
IV. STORAGE, DISTRIBUTION, COLLECTION AND INVENTORY MANAGEMENT
V. PARTNERSHIP AND SPONSORSHIP DRIVE
VI. MEDIA COMMUNICATION AND PUBLICITY
VII. DESIGNS AND CONTENT MANAGEMENT
VIII. TECHNICAL SUPPORT AND ADVISORY
IX. HEALTH AND SAFETY

For the success of the teams, there is need for the following:
o Preparednesso Order & Organization
o Clarity despite ‘the appearance’ of confusion.
o Commitmento Team spirit
o Putting community development objective goals before our personal ambitions

Nigerian’s from all works of life are already registering as volunteers and donors to this historic project.

To be a part of this project in any capacity, please send a mail with your name, phone number and email address to emoreogho@gmail.com. You can also register your friends individually or in groups by supplying their names, phone numbers and emails.Please forward this letter and email to as many people as you can afford to on your mailing list. Talk about it on as many blogs and online groups as you can. Change has come to stay.This is an opportunity for you to be a part of change, to act when others complain and to stop pointing fingers and put our hands to work as we together bring change to our great Nation.

For further enquiries, please contact Emore on: 08085849546
Humble Regards
Emore Ogho

culled from the homesite:
http://studentworldassembly.org

by Akinbo A. A. Cornerstone
Pioneer Nigerian Member, Initiator of HIV/AIDS Walk (especially in Nigeria) and First Chapter President.

===========================================
Our Concept of Global Democracy
“Promoting Global Democracy, One Student at a Time”
===========================================

We believe that students represent the future of our world’s leadership and aim to encourage them to create a better world by actively supporting the ideals of individual liberty, informed democratic participation and respect for the diverse and equally important views of all of the citizens of our planet.

The SWA provides direct references to relevant books, articles and on-line resources, a discussion forum where members from anywhere can discuss Pressing Global Issues ranging from AIDS prevention to natural disaster relief, and hosts an annual international convention where members can vote either in person or by proxy for representatives whose views best represent their own. Its aim is to inform the leaders of tomorrow by encouraging their own participation and interaction.

The first method of informing and encouraging our members is to give them relevant resources from which they can derive and deliberate the opinions of others, including politicians, journalists, human rights activists, and politically-concerned writers. By following links such as ‘Resources’ or the‘Newsroom,’ members can easily find articles, books and images directly related to world events. Whereas other organizations propagate their own beliefs and opinions to members, the SWA allows and urges our members to read, digest and discuss a diverse range of opinions, so that they can formulate their own views and respect those of others, which are two necessities of true democracy.

After reviewing an eclectic variety of opinions, our members are encouraged to engage in dialectic deliberation. Global Democracy begins with the fostering of free and informed discussion. This is realized through SWA’s Online Discussion Forum.

Using it, members can freely broadcast their own opinions and debate the issues, creating a network of information and participation that is directed only by the guiding principles of the Student World Assembly, which include the beliefs in personal, political and religious freedom, nonviolent action and individual rights.

SWA’s Annual International Convention represents the culmination of the year’s activities. It is also the third method of encouraging democratic participation and action in our members. Every spring the Student World Assembly holds the Annual Convention in a different part of the world where members discuss and pass resolutions on selected issues. Here they also form Committees and elect International Officers for the year. Those who are unable to attend are not left without a voice. They can still vote by proxy, using either our online voting system or contacting our organization directly to select their delegate of choice prior to the election. Regardless of nationality, religion, opinion, or presence, no voice is allowed to be unheard, and all that are broadcast count.

Members are urged to found chapters in their schools or local institutions, so that membership and participation will have no bounds, thereby expanding the reach of democratic action.

The Student World Assembly uses these methods to further the cause of global democracy. Unlike other organizations that share this benevolent aim, we have defined direct methods to achieve our goal. We do not believe that we ourselves will lead the world into an era of free democratic participation, as by its very definition democracy is for the people, by the people and of the people. We inform and inspire.


Nota Bene:
Easy to join and start your own School or Institutional Chapter. Visit the homepage and you are on your way to making history. I believe the wait for you to be informed and inspired is over. We can learn both ways with you on our side...always.

============
Sequel to the Press Meeting held yesterday, i have been directed to avail members of the brief and a subsequent meeting with he Yaba Local Government Area Council.

The Press Briefing took place Sweet Sensation with a few pressmen as organized. The Focus was to inform the general public of the aims and objective of this laudable movement and invite interest groups and individual to the Independence Day Celebration. Details are;

Venue: ACF/RCCG Chapel, National Stadium, Surulere
Date: October 1st, 2009
Time: 2.00pm.

THMP Nigeria took-off with on May 29, 2009. After seven (7) meetings and various mail, we concluded that Nigeria is seen by many in office as a "State without a vision." This is the view of many critics in Nigeria and the diaspora. The media was made to understand that the major objective of THMP in Nigeria was to collate issues as regards the ten (10) objective area of the movement starting from October 1st, 2009 to October 1st 2010, when the body will cease to exist.

THMP Nigeria will be moving round the local governments from State to State with the hope that one Town Hall Meeting would spark of consistent meetings with Councilors and Chairpersons, considering that they are the nearest government to the people. If development and growth takes place at this level, it would affect the Nation at a glance. We intend to make stakeholders see the reason to attend and hold themselves accountable for progress rather than blame the government.

Questions bothering leadership, funding and motive was raised. THMP is run a flex-organizing structure of divergent Non-state Actors and Individual membership with the bid to continue the sustenance of the dream as regards to the focal area of concern each interest group and mind. Thus, after submission of collated document, monitoring and evaluation of the implementation of the drafted issues and its subsequent solution postulated by the various Hall meeting will be followed up.

Thus, funding is strictly by members as made available from commitment and donation. Furthermore, THMP is a non-political organization with a view to ensure that Non-State Actors who may want to canvass for change can play their role as it concerns their people's choice and opinion.

The membership of THMP is open to all age and group, creed or class. Diverse paper on the issues outlined in our Projects for Development Strategy for Nation Building and Good Governance Initiative includes;

1. Political Reform
2. Economic Reform
3. Health Reform
4. Infrastructural Reform
5. Educational Reform
6. Police and Law Enforcement Reform
7. Vision, Purpose ad Mission Reform
8. Law and Constitutional Reform
9. Child, Civil and Women's Rights
10. Cultural and Values Reform

Independence Day Event will draw a prayer session at the ends of group plenary to discuss the above Reform Projects at hand with simultaneous stimulation and inclusion of the general public with updates on our activity.

Our partnership program with YABA LGA Council will be berthing an event very soon. Be on the look-out.

All contributions in action, deed and participation is highly welcome. All members are advised to be on ground before 1.00 pm to ensure smooth flow of event and attention to new members. Identification tags and stickers will be available at a modest fee.

"THMP Nigeria . . . God's hand, healing our land, transforming our lives."


Akinbo A. A. Cornerstone
for: THMP Nigeria.

He spent his childhood days at the mission house of the Methodist Church, Imesi-Oke, Osun State, where his father was a steward. Naturally, he was influenced by the strict Christian background of those days, which shaped his young mind toward service to God.

"Our days as youngsters were full of discipline with total dedication to the service of God".

Today, the 68-year-old prophet heads the popular C&S Church Movement, Ayo Ni O, Surulere Sub-Headquarters. He joined the C&S Church Movement in 1956 in Zaria and has since been involved in various activities of the church. While in London for further studies between 1964 and 1970, Fakeye was among those who began the overseas branch in 1965. He remained very active until he returned to Nigeria in 1970.

He had earlier been ordained prophet by the first Spiritual Father of the Movement, Rev. Nathaniel Coker in 1967. When he returned to Nigeria, Fakeye alongside other returnees regrouped and began to meet for Bible study in the apartment of one of them. However, in January 1971, the inauguration service of the church was held and they named the church C&S Church Movement, Ayo Ni O. A month after, they held the general election and Prophet Fakeye emerged leader. In his capacity as general leader, he has shown understanding and fairness in the discharge of his duties.

He is also the president of the Prayerist Unification Christian Mission, a body of devoted men of God with a mission to save mankind from all forms of satanic oppressions.

Dr. de prophète. Gabriel Fakeye….001
Automatically translated into French thanks to WorldLingo
Il a passé ses jours d'enfance à la maison de mission de l'église méthodiste, Imesi-Oke, état d'Osun, où son père était un administrateur. Naturellement, il a été influencé par le fond chrétien strict de ces jours, qui ont formé son jeune esprit vers le service à Dieu.

« Nos jours comme jeunes étaient pleins de la discipline avec l'attachement total au service de Dieu ».

Aujourd'hui, le prophète de 68 ans dirige le mouvement populaire d'église de C&S, Ni O, Secondaire-Sièges sociaux d'Ayo de Surulere. Il a joint le mouvement d'église de C&S en 1956 dans Zaria et a été depuis impliqué dans diverses activités de l'église. Tandis qu'à Londres pour d'autres études entre 1964 et 1970, Fakeye était parmi ceux qui a commencé la branche d'outre-mer en 1965. Il est resté très actif jusqu'à ce qu'il soit revenu au Nigéria en 1970.

Il plus tôt avait été le prophète ordonné par le premier père spirituel du mouvement, inverseur. Nathaniel Coker en 1967. Quand il est revenu au Nigéria, Fakeye à côté d'autres réfugiés a regroupé et a commencé à se réunir pour l'étude de bible dans l'appartement de l'un d'entre eux. Cependant, en janvier 1971, le service d'inauguration de l'église a été tenu et ils ont appelé le mouvement d'église de l'église C&S, Ni O. d'Ayo. Un mois après, ils ont tenu l'élection générale et le prophète Fakeye a émergé chef. En sa qualité de chef général, il a montré l'arrangement et l'equitabilité dans l'exercice ses fonctions.

Il est également le président de la mission chrétienne d'unification de Prayerist, un corps des hommes dévoués de Dieu avec une mission pour sauver l'humanité de toutes les formes d'oppressions sataniques.

El Dr. del profeta. Gabriel Fakeye….001
Automatically translated into Spanish thanks to WorldLingo
Él pasó sus días de la niñez en la casa de la misión de la iglesia Methodist, Imesi-Oke, estado de Osun, donde estaba administrador su padre. Naturalmente, el fondo cristiano terminante de esos días lo influenció, que formaron su mente joven hacia servicio al dios.

“Nuestros días como jóvenes eran llenos de disciplina con el esmero total al servicio del dios”.

Hoy, el profeta de 68 años dirigió el movimiento popular de la iglesia de C&S, Ni O, Secundario-Jefaturas de Ayo de Surulere. Él ensambló el movimiento de la iglesia de C&S en 1956 en Zaria y ha estado implicado desde entonces en las varias actividades de la iglesia. Mientras que en Londres para otros estudios entre 1964 y 1970, Fakeye estaba entre los que comenzaron el rama de ultramar en 1965. Él seguía siendo muy activo hasta que él volvió a Nigeria en 1970.

Él había sido anterior el profeta ordained por el primer padre espiritual del movimiento, inversor de corriente. Nathaniel Coker en 1967. Cuando él volvió a Nigeria, Fakeye junto a otros returnees reagrupó y comenzó a satisfacer para el estudio de la biblia en el apartamento de uno de ellos. Sin embargo, en enero de 1971, el servicio de la inauguración de la iglesia fue llevado a cabo y nombraron el movimiento de la iglesia de la iglesia C&S, Ni O. de Ayo. Un mes después de, celebraron la elección general y el profeta Fakeye emergió líder. En su capacidad como líder general, él ha demostrado la comprensión y la imparcialidad en la descarga de sus deberes.

Él es también el presidente de la misión cristiana de la unificación de Prayerist, cuerpo de hombres devotos del dios con una misión para ahorrar a humanidad de todas las formas de opresiones satanic.

Dott. del Prophet. Gabriel Fakeye….001
Automatically translated into Italian thanks to WorldLingo
Ha speso i suoi giorni di infanzia alla casa di missione della chiesa Methodist, Imesi-Oke, Osun dichiara, dove il suo padre era un amministratore. Naturalmente, è stato influenzato dai precedenti cristiani rigorosi di quei giorni, che hanno modellato la sua mente giovane verso servizio al dio.

“I nostri giorni come giovanotti erano pieni di disciplina con dedica totale al servizio del dio„.

Oggi, il prophet di 68 anni dirige il movimento popolare della chiesa di C&S, il Ni la O, Secondario-Sedi di Ayo di Surulere. Ha fatto parte del movimento della chiesa di C&S in 1956 in Zaria e da allora è stato coinvolgere in varie attività della chiesa. Mentre a Londra per ulteriori studi fra 1964 e 1970, Fakeye era fra coloro che ha cominciato il ramo d'oltremare in 1965. È rimasto molto attivo fino a che non rinviasse in Nigeria in 1970.

Più presto era stato prophet ordained dal primo padre spiritoso del movimento, invertitore. Nathaniel Coker in 1967. Quando ha rinviato in Nigeria, Fakeye accanto ad altri returnees ha raggruppato e cominciato a venire a contatto di per lo studio della bibbia nell'appartamento di uno di loro. Tuttavia, nel gennaio 1971, il servizio di inaugurazione della chiesa è stato tenuto ed hanno chiamato il movimento della chiesa della chiesa C&S, il Ni O. di Ayo. Un mese dopo, hanno tenuto l'elezione generale ed il Prophet Fakeye è emerso capo. Nella sua capienza come capo generale, ha indicato la comprensione e l'imparzialità nello scarico di sue funzioni.

È inoltre il presidente della missione cristiana di unificazione di Prayerist, un corpo degli uomini devoted del dio con una missione per conservare l'umanità da tutte le forme dei oppressions satanic.

ProphetDr. Gabriel Fakeye….001
Automatically translated into German thanks to WorldLingo
Er verbrachte seine Kindheittage am Mission Haus der methodistischen Kirche, Imesi-Oke, Osun Zustand, wo sein Vater ein Verwalter war. Natürlich wurde er durch den strengen christlichen Hintergrund jener Tage beeinflußt, die seinen jungen Verstand in Richtung zum Service zum Gott formten.

„Unsere Tage als Knaben waren von der Disziplin mit Gesamtwidmung zum Service des Gottes voll“.

Heute geht der 68 Einjahresprophet die populäre C&S Kirche-Bewegung, Ayo Ni O, Surulere Vor-Hauptsitze voran. Er verband die C&S Kirche-Bewegung 1956 in Zaria und ist seit dem in verschiedene Tätigkeiten der Kirche miteinbezogen worden. Während in London für weitere Studien zwischen 1964 und 1970, Fakeye zu denen gehörte, die die überseeniederlassung 1965 anfingen. Er blieb sehr aktiv, bis er nach Nigeria 1970 zurückkam.

Er war früh ordinierter Prophet durch den ersten geistigen Vater der Bewegung, Polwender gewesen. Nathaniel Coker 1967. Als er nach Nigeria zurückkam, gruppierte Fakeye neben anderen returnees um und fing an, für Bibelstudie in der Wohnung von einer von ihnen zu treffen. Jedoch im Januar 1971 wurde der Einweihungservice der Kirche gehalten und sie nannten die Kirche C&S Kirche-Bewegung, Ayo Ni O. Ein Monat nach, hielten sie die allgemeine Wahl und Prophet Fakeye tauchte Führer auf. In seiner Kapazität als allgemeinem Führer, hat er Verständnis und Gerechtigkeit in der Entladung seiner Aufgaben gezeigt.

Er ist auch der Präsident der Prayerist Vereinheitlichung-christlichen Mission, ein Körper der gewidmeten Männer des Gottes mit einer Mission, zum der Menschheit von allen Formen von satanic Unterdrückungen zu speichern.

Dr. do Prophet. Gabriel Fakeye….001
Automatically translated into Portuguese thanks to WorldLingo
Gastou seus dias da infância na casa da missão da igreja Methodist, Imesi-Oke, estado de Osun, onde seu pai era um steward. Naturalmente, foi influenciado pelo fundo Christian estrito daqueles dias, que deram forma a sua mente nova para o serviço ao deus.

“Nossos dias como jovens estavam cheios da disciplina com dedication total ao serviço do deus”.

Hoje, o prophet de 68 year-old dirige o movimento popular da igreja de C&S, Ni O de Ayo, Secundário-Matrizes de Surulere. Juntou o movimento da igreja de C&S em 1956 em Zaria e tem sido envolvido desde em várias atividades da igreja. Quando em Londres para uns estudos mais adicionais entre 1964 e 1970, Fakeye era entre aqueles que começaram a filial ultramarina em 1965. Remanesceu muito ativo até que retornou a Nigéria em 1970.

Tinha sido mais cedo o prophet ordained pelo primeiro pai espiritual do movimento, Rev. Nathaniel Coker em 1967. Quando retornou a Nigéria, Fakeye ao lado de outros returnees regrouped e começou a encontrar-se com para o estudo do Bible no apartamento de um deles. Entretanto, em janeiro 1971, o serviço do inauguration da igreja foi prendido e nomearam o movimento da igreja da igreja C&S, Ni O. de Ayo. Um mês após, prenderam a eleição geral e o Prophet Fakeye emergiu líder. Em sua capacidade como o líder geral, mostrou a compreensão e o fairness na descarga de seus deveres.

É também o presidente da missão Christian do Unification de Prayerist, um corpo de homens devotados do deus com uma missão para conservar a humanidade de todos os formulários de oppressions satanic.

ProfetDr. Gabriel Fakeye….,001
Automatically translated into Swedish thanks to WorldLingo
Han spenderade hans barndomdagar på beskickninghuset av metodistkyrkan, Imesi-Oke, statliga Osun, var hans fader var en marskalk. Naturligt påverkades han av den strikt kristna bakgrunden av de dagar, som formade hans barn varar besvärad in mot tjänste- till guden.

”Var våra dagar som ungar fulla av disciplin med sammanlagd dedikation till det tjänste- av guden”.

I dag heads den åriga profeten 68 den populära kyrkliga rörelsen för C&S, den Ayo Ni-nollan, Surulere Under-Högkvarter. Han sammanfogade den kyrkliga rörelsen för C&S i 1956 i Zaria och har efter varit involverad i olika aktiviteter av kyrkan. Stunden i London för mer ytterligare studier mellan 1964 och 1970, Fakeye var bland de som började det utländskt förgrena sig i 1965. Han återstod mycket aktivet, tills han gick tillbaka till Nigeria i 1970.

Han hade tidigare varit den förordnade profeten av den första andliga fadern av rörelsen, Rev. Nathaniel Coker i 1967. Då han gick tillbaka till Nigeria, började Fakeye andra returnees tillsammans med som regrouped, och att möta för bibelstudie i lägenheten av ett av dem. Emellertid i Januari 1971, rymdes invigningen som var tjänste- av kyrkan, och de namngav kyrkan C&S kyrklig rörelse, Ayo Ni-nolla. En månad efter, rymde de riksdagsval, och profeten Fakeye dök upp ledare. I hans kapacitet som allmän ledare har han visat överenskommelse och opartiskhet i urladdningen av hans arbetsuppgiftar.

Alla han är också presidenten av den kristna beskickningen för Prayerist sammanslagning, en förkroppsliga av hängivna manar av guden med en beskickning till räddningmankind från bildar av satanic förtryck.

Др. пророка. Габриэль Fakeye….001
Automatically translated into Russian thanks to WorldLingo
Он проводил его дни детства на доме полета церков Methodist, Imesi-Oke, положения Osun, где его отец был steward. Естественно, он был повлиян на только предпосылкой Кристиан тех дней, которые сформировали его молодой разум к обслуживанию к богу.

«Наши дни как малолетки были полны дисциплины с полным посвящением к обслуживанию бога».

Сегодня, пророк 68 year-old возглавил популярное движение церков C&S, Ni o Ayo, Sub-Штабы Surulere. Он соединил движение церков C&S в 1956 в Zaria и с тех пор включался в различные деятельности церков. Пока в лондоне для более дополнительных изучений между 1964 и 1970, Fakeye находилось среди тех которые начали международную ветвь в 1965. Он остал очень активно до тех пор пока он не возвратить к Нигерии в 1970.

Он более раньше был ordained пророк первым духовным отцом движения, реверсор. Натаниэль Coker в 1967. Когда он возвратил к Нигерии, Fakeye наряду с другими returnees перегруппировало и начало встречать для изучения библии в квартире одного из их. Однако, в январе 1971, держалось обслуживание инаугурации церков и они назвали движение церков церков C&S, O. Ni Ayo. Через месяц после, они держали всеобщия выборы и пророк Fakeye вытек руководитель. В его емкости как вообще руководитель, он показывал вникание и fairness в разрядке его обязанностей.

Он будет также президентом полета Кристиан унификации Prayerist, телом посвященных людей бога с полетом для того чтобы сохранить mankind от всех форм satanic утеснений.

Prophet Dr. Gabriel Fakeye….001
Automatically translated into Dutch thanks to WorldLingo
Hij bracht zijn kinderjarendagen bij het opdrachthuis van door de Methodist Kerk, imesi-Oke, Staat Osun, waar zijn vader een beheerder was. Natuurlijk, werd hij beïnvloed door de strikte Christelijke achtergrond van die dagen, die zijn jonge mening naar de dienst aan God gestalte gaven.

„Onze dagen als kereltjes waren volledig van discipline met totale toewijding aan de dienst van God“.

Vandaag, 68 éénjarigen leidt prophet de populaire Beweging van de Kerk C&S, Ayo Ni O, sub-Hoofdkwartier Surulere. Hij sloot zich aan bij de Beweging van de Kerk C&S in 1956 in Zaria en is sindsdien geïmpliceerde in diverse activiteiten van de kerk. Terwijl in Londen voor verdere studies tussen 1964 en 1970, Fakeye onder zij was die met de tak overzee in 1965 begonnen. Hij bleef zeer actief tot hij aan Nigeria in 1970 terugkeerde.

Hij was vroeger verordende prophet door de eerste Geestelijke Vader van de Beweging, Toer geweest. Nathaniel Coker in 1967. Toen hij aan Nigeria terugkeerde, hergroepeerde Fakeye naast andere teruggekomenen en begon voor de studie van de Bijbel in de flat van één van hen samen te komen. Nochtans, in Januari 1971, werd de inauguratiedienst van de kerk gehouden en zij noemden de Beweging van de kerkC&S Kerk, Ayo Ni O. Een daarna maand, hielden zij de algemene verkiezing en Prophet Fakeye kwam leider te voorschijn. In zijn hoedanigheid als algemene leider, heeft hij begrip en billijkheid in de lossing van zijn plichten getoond.

Hij is ook de voorzitter van de Christelijke Opdracht van de Eenmaking Prayerist, een lichaam van toegewijde mensen van God met een opdracht om mensheid van alle vormen van satanic onderdrukking te redden.

نبي [در.]. [غبريل] [فك]….001
Automatically translated into Arabic thanks to WorldLingo
هو أنفق ه طفولة أيام في المهمة منزل من ال [مثوديست شرش], [إيمس-وك], [أسون] دولة, حيث أبه كان مضيفة. بشكل طبيعيّ, أثرت هو كان بالخلفيّة صارمة مسيحية من أنّ أيام, أيّ شكّل عقله شابّة نحو خدمة إلى إلهة.

"كان أيامنا كشواب يشبع من إنضباط مع تفاني إجماليّة إلى الخدمة الإلهة".

اليوم, ال 68 [ير-ولد] يترأّس نبي الشعبيّة [ك&س] كنيسة حركة, [أو] [ني] [و], [سورولر] [سوب-هدقورترس]. هو تلاقى ال [ك&س] كنيسة حركة في 1956 في [زريا] ويتلقّى منذ ذلك الحين يكون تضمّنت في أنشطة مختلفة من الكنيسة. بينما في لندن لدراسات بعيدة بين 1964 و1970, [فك] كان بين أنّ الذي بدأ الفرع عبر البحار في 1965. هو بقي جدّا نشطة إلى أن رجع هو إلى نيجيريا في 1970.

كان هو تلقّى [إرلير] يعيّن نبي بالأب أولى روحانيّة من الحركة, [رف.]. [نثنيل] [ككر] في 1967. عندما رجع هو إلى نيجيريا, [فك] إلى جانب أخرى [رتثرنيس] أعاد وبدأ أن يلتقي لكتاب مقدّس دراسة في الشقة من واحدة من هم. مهما, في يناير - كانون الثّاني 1971, التدشين أمسكت خدمة من الكنيسة كان وهم عيّنوا الكنيسة [ك&س] كنيسة حركة, [أو] [ني] [أ.]. شهر بعد, أمسك هم الإنتخاب عامّة ونبي [فك] ظهر زعيمة. في قدرته كزعيمة عامّة, قد أبدى هو تفهم وإنصاف في العمليّة تفريغ من واجب رسمه.

هو أيضا الرئيس من [برريست] توحيد مهمة مسيحية, جسم من يخلص رجال الإلهة مع مهمة أن ينقذ جنس بشريّ من كلّ أشكال من إضطهادات شيطانيّة.

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Moses Orimolade Tunolase, known in his boyhood days as Orimolade Okejebu, was born into the royal family of Omo'ba Ode Sodi [1] of Okorun Quarters, Ikare, Western Nigeria. The year of his birth has traditionally been given as 1879. At the time of his birth, there was no birth registry in Ikare. The art of writing and therefore the keeping of records, had not yet become popular in that locality. We therefore have no authentic record of his birth date.

His life began with a strange experience his mother had. Madam Odijoroto,--also of the same royal house [2],--was in the bush where she had gone to cut firewood while she was heavy with child. She fetched more firewood than she could lift by herself. She realized she would have to reduce the bundle in order to be able to carry it. Just then she heard a voice telling her the easiest way to lift the bundle even if she did not make it smaller. She looked around in great astonishment, but saw no one. The voice spoke again: "Do not be frightened. I am the child in your womb. Follow my advice and be on your way" [3]. She was directed to raise the bundle up at one end and, with the help of her hands, knee and head, kick up the other end. The advice was simple and very obvious and Odijoroto blamed herself for not having thought of the idea initially.

Mysterious Birth and Childhood

Back at home, she quite naturally related her incredible experience to Tunolase, her husband, who arranged that the Ifa oracle be consulted at once. The couple was surprised when the oracle predicted that the child of the conception would be an important saint. It also said the child was being sent by the Almighty God to preach the gospel of his Son, Jesus Christ. This was beyond the comprehension of both Tunolase and his wife, especially as the Christian gospel had not yet been preached in that locality. However, the prescribed rites were performed and offerings were made to ensure a safe delivery for the mother. Tunolase, himself an Ifa priest, consulted the oracle privately for more enlightenment about the expected child, and it was further revealed that it would be a male child pre-ordained of God as his special apostle to the pagans of Yorubaland. He was therefore to be treated as a Nazarite.

The ultimate arrival of the new child brought to its parents mixed feelings. They were happy that a new member had been added to the family but were filled with embarrassment and apprehension in view of the circumstances surrounding his birth and the incidents which occurred on the day he was born. It is said that the new child "stood up in its birth blood" desiring "to walk out three times." However, the midwife who helped during the mother's labour "pressed down the baby with force." Summoned to the scene, the embarrassed father began to recite incantations which eventually calmed the excited child. He then went out to report to certain elderly people what had happened in his house [4].

This story probably is the way the United Church of Cherubim and Seraphim (C & S) accounts for Moses Orimolade's prolonged paralysis. It is generally believed that, as a direct consequence of this incident, the boy Orimolade could neither stand nor walk until he was well over five years of age. The incantations pronounced by his father had the horrible effect of a curse which might have incapacitated him permanently. Tunolase was so frightened by this strange incident that he decided to avoid any further embarrassment by killing himself. At a family meeting, which he convened, he disclosed his intentions to do so but was condemned for his apparent cowardice. Egunjobi, one of his own children, thought it would be reasonable for him to live in order to see what the child would become. While Tunolase expressed satisfaction with the entreaties of his family, his visible state of melancholy left no doubt that he had little time to live.

The final blow came with the message Tunolase received from the infant boy, a few days after he had dismissed Orimolade and his mother from his sight for good: that he should go to the top of a nearby hill (now known by C & S in Ikare as Calvary) and there in penitence confess his sins to God. This message threw Tunolase into a state of utter despair and he was taken ill. He requested that his wife, Orimolade's mother, be summoned to his bedside. As the sobbing woman knelt beside him, he blessed her in the manner of an elderly Yoruba man about to die. He died a few days after this event and was buried honourably.

Orimolade Okejebu spent his youth in Ikare. Hardly had the excitement aroused by the incidents experienced at his birth subsided than he became the centre of attention again. This time the scene was in the only church in the town, St. Stephen's Anglican Church, which belonged to the C.M.S. Mission. On this particular night, the minister was drawn to the church by a strange light and the sound of singing. It was puzzling to him how anybody could be using the building at that time of night without his knowledge so he decided to investigate. He knocked at the main entrance and the door opened by itself. To his great amazement, the whole building was empty except for a small child of about five sitting on the floor in a kind of bright phosphorescent illumination. It occurred to the shocked minister [5] that the child staring calmly at him, unruffled by his intrusion, was Orimolade the strange boy who had become the talk of the town, that he was doubtless the one who had been singing as though he were a whole choir.

As a result of this encounter, the minister persuaded his congregation to employ Orimolade to teach them some of his spiritual songs. The boy obliged and taught them a few religious songs, but soon gave up owing to their poor response.

This midnight episode is probably an illustration of Orimolade's early association with the church. According to Peel, Christianity was introduced into Akoko in the late 1890s [6]. And if Orimolade was an early convert, then he must have become a Christian when he was still a boy. The Rev. J. K. Ajayi-Ajagbe, whom J. 0. Coker has identified with the midnight incident, though a Methodist minister, once preached publicly in the name of the C & S [7]. Coker might be right in his assumption that the minister had known Orimolade in his Ikare home before he began his missionary journey.

Orimolade became disillusioned by the uncooperative attitude of the Christians in Ikare, especially because they ridiculed him on account of his disability. He felt depressed and apprehensive about the success of his mission since it appeared likely that he would forever be physically handicapped. Overwhelmed by these thoughts, he prayed passionately one night, asking for a manifestation of God's power. In answer to his prayer, an angel appeared to him in a dream and gave him three objects: a rod, a royal insignia and a crown. The rod signified a "rod of victory," the insignia was "the power of prayer and power of speaking." The crown stood for "all honour and multi-respect of every individual to bow before him, to receive blessing" [8].

When he woke up from his sleep, he knew that his prayer had been heard. He realized that his call to preach the gospel of Christ was irrevocable. "He ordered his mother to wash him (...) and from then on the gospel of Jesus Christ started without interruption. (...) He was given power over everything devilish" [9].

From this point, the activities of Orimolade were directed toward his missionary campaigns. This dream formally marked his commission to go out and preach.

The gifts which corresponded, if only remotely, to the wise men's gifts to Jesus, became for Orimolade, symbols of authority. His campaigns began when he successfully petitioned police authorities for the release of some Christians who were involved in a clash with devotees of the traditional religion in the town. According to C & S tradition, Orimolade travelled to Kabba town where the arrested persons had been detained, and secured their release.

It then occurred to his opponents in Ikare that it would enhance their prestige if they could win him over so they decided to impress him by bestowing on him one of the priestly titles of their traditional institutions. He took advantage of this opportunity not only to reject the offer, but also to proclaim to them the Christian message. He preached with such vehemence that:

The earth opened its mouth (...) and they were all afraid and many of them ran away, but his brother Egunjobi did many rituals according to ancient customs to put the earth back to its former closure. (...) There were proclamations about the earthquake so that people from abroad came to witness the incident and his (Orimolade's) name was as fearful as that of an invisible spirit [10].

This marked virtually the end of hostility towards him from Christians in Ikare town. The C & S insist that Christianity began to grow by leaps and bounds after that incident. Orimolade went from street to street preaching the gospel. About 1916, he made a visit to Owo where he impressed the C.M.S. Church members with his Scripture quoting ability.

It is also held that Orimolade once tried to go into the trade, by buying and selling palm oil and kola nuts as trade was flourishing between the Ikare people and Hausa traders from northern Nigeria. He was said to have travelled to a northern village called Oshokoshoko. On his way he encountered an angel who reminded him of his mission as a prophet of God, and that he should not jettison preaching for trading. He was taken ill and his companion took his report back to his people. Egunjobi, his brother, was dispatched immediately to bring him back home. But before Egunjobi reached Oshokoshoko, Orimolade had arrived back in Ikare by a means none could explain.

Another tradition states that Orimolade confined himself to a room for ten years during which he did not allow anybody to prepare his meals. Even though he ate throughout this time nobody could discern the source of his food [12].

He was also said to be in constant communion with invisible celestial figures since he was frequently heard conversing while alone when apparently nobody had entered his room. Occasionally, he would emerge resplendent, in regalia traditionally designed for kings, to announce that he had been crowned the king of the world and would soon begin his reign [13].

During this period he was said to ubiquitous. Two instances were cited. The first was his encounter with a woman against whom he had nursed a grievance since the day of his birth. This was the same woman who had acted as the traditional midwife on the day of his birth and who pushed him back three times as he attempted to walk a few minutes after he was delivered. He met her one afternoon as she was returning from Arigidi, a nearby village, and ordered her to carry him on her back three times to atone for the sin of that fateful day. "And now that the woman had no sin against God again, he (Orimolade) asked the woman to go safely" [14].

The curious thing about the incident was that Orimolade never left his room throughout the day in question. The woman understandably related her experience to her people, and in a matter of days the whole town was talking about it.

The second instance was the strange visit he paid to his most loyal friend, Garuba, who lived in Okela quarters in Ikare. At the very time Garuba claimed Orimolade was with him in his Okela residence, the "lame prophet" was believed to be locked up in his room.

At the end of his ten year confinement, Orimolade was said to have given a large party for all his neighbours and visitors from nearby villages. This also had its miraculous element because, apart from asking his mother to make clean all available pots in their home, he made no serious preparations for the feast. His mother obeyed his command without protest and to everyone's amazement, the guests all brought dishes of food as gifts, which filled all the pots, and they ate to their satisfaction.

The ten years he spent in confinement have been described by many as the period he spent in illness. According to Abiodun, Orimolade was confined for seven years. This was disclosed to her by Orimolade himself: "He stated that he saw continuous visions for seven years during which he could not get up from one spot as a result of which he was lame" [15]. This is corroborated by the United Church of Cherubim and Seraphim which wrote the following concerning Moses Orimolade:

At a certain time of his early age, he took ill and for seven complete years he suffered from this malady. At the end of his illness, he became a lame man, but God made him to walk miraculously. During the period of his illness, he was taught by the Holy Spirit how to read the Bible and memorize whatever he read [16].

Confined by Illness

A more independent account was given by the Rev. E. S. Sodeinde of the African Church in a speech he read at the funeral of Orimolade on October 19, 1933. According to Sodeinde, Orimolade was stricken by an undisclosed disease shortly after his conversion to Christianity and was in bed for seven years. The illness became so serious that his people abandoned him, expecting him to die. But in a dream he was assured that he would recover if he would take water drawn from a nearby stream. This done, he began to gradually recover until he could walk again [17] but he remained a lame man for the rest of his life and, according to Phillips, he used an umbrella stick for support. From all these accounts, we can safely conclude that Orimolade actually suffered from an illness which paralyzed him and rendered him immobile for seven years. The popular view is that he refused the advice of his friends to seek medical aid during his illness. We can also assume that it was during this period, when meditation was possible, that he made far-reaching decisions about his evangelistic life.

The period spent in confinement therefore represented Orimolade's training and preparation for his missionary work. At the end of it he was fully equipped to begin in earnest the task for which he had been ordained. For the next five years Orimolade travelled from place to place, like St. Paul in the Bible, preaching with great zeal the gospel of Christ. Many miracles of healing were credited to him during this period. He finally arrived and settled in Lagos where the C & S was later founded.

Evangelistic Journeys

His first campaign was carried out in Irun, a village a few miles from Ikare [18]. Irun is said to be noted even today for its witchcraft practices. It was thus appropriate that the one who was to found a religious society averse to witchcraft should begin his campaign in this village. Thus "he opened the seal of witchcraft and acrobatic evil performances. (...) He also pulled down the image of Osijora (one of the divinities worshipped in the village) and fought with the evil spirits operating in the area" [19].

From Irun he was transported in a hammock-chair,--because of his paralysis,--to the neighbouring villages of Akungba and Oka, where he also preached. From Oka he moved to Akoko-Edo, visiting Ikiran and Ibillo towns. At Benin, he condemned the practice of human sacrifice. In a sermon to a large crowd, he said "God created man in his own image. It is quite unjustifiable to carry out human sacrifice and furthermore it is sacrilegious" [20]. Moved by his sermon, many traditional worshippers willingly gave up their emblems, images and charms for burning.

After visiting several other places in the Midwest, especially in the Niger Delta, he turned northward. He preached at Idah, Lokoja and at Okene, the main town of the Igbira tribe. In the last mentioned place he made many converts and helped them to establish a local C.M.S. Church. He then moved on to Ogori, another Igbora town, where he helped to start another C.M.S. Church for his converts. Thus, Orimolade pursued his evangelistic campaigns with the vigour of the apostle Paul and the enthusiasm of contemporary prophet William Wade Harris. In each of the places he visited, he directed his converts to the existing churches irrespective of denomination, and where there was no Christian church, he helped to establish one. He did not commit himself to any denomination, realizing that such a commitment would seriously limit his sphere of operation.

Several miracles were credited to Orimolade. In Kaba town he was attacked by a strange lion which he killed. In Ogidi village he purified a pool which the natives have worshipped from time immemorial to ensure that they remained in a harmonious relationship with the evil power it was supposed to possess.

He is credited with founding C.M.S. Churches in Abuja, Egbe, Igan and Ikasa (all in Yagba division). He then proceeded on to the far north, visiting Zaria, Bauchi and Adamawa provinces. It is also believed that he visited Sokoto, Kano and Bomu [21]. In the North he did not win many converts because of the prevalence of the Muslim religion there. He is, however, credited with building a prayer house in Nguru.

On his return journey to the South he stopped at Ilorin and spent some time there. He seems to have been widely known in the town as Alhaji-n-Yisa and he built a prayer house there [22]. He has also been credited with healing a lame young man and raising a young lady from the dead in this Muslim city [23].

When he left Ilorin, he visited Ikirun where he healed a number of sick people through prayer. He also preached in the neighbouring towns of Osogbo, Ede and Ogbomoso. In Ogbomoso he was said to have been openly condemned as a charlatan by a young woman. This woman's uncomplimentary remark, according to the report, was reprehensible to Orimolade and he quickly left the town. But before leaving he cursed the city: "Rain shall not fall in this town again, pregnant women shall not give birth to any new baby again and the lady (that is the offender) will surely lose her life" [24].

On leaving Ogbomoso, Orimolade went to the big city of Ibadan, where he stayed with the pastor of the African Church and astonished the people with "his powerful prayers in his Akoko dialect" [25]. From Ibadan he went to Abeokuta, according to C & S tradition, on the invitation of the Alake, the paramount ruler, imploring him to pray for an end to the Adubi War [26].

Having fulfilled the king's wish, Orimolade went to Ifako in Agege district and lived with Chief Jacob Kehinde Coker, the leader of the African Church.

A delegation from Ogbomoso met him here and pleaded with him to return with them to remove the spell his curse brought upon the town because it had thrown the population into a state of pandemonium and insecurity. Orimolade obliged when he learned that the young woman whose impertinent behaviour had caused the trouble had died. Back in Ogbomoso, he passionately prayed that the wrath of God manifested on it be averted. The prayer was answered and things immediately returned to normal: "Rain started to fall heavily, pregnant women gave birth to new babies. (...) Ogbomoso came to realize that Moses was sent by God and not by his own whims" [27].

Adventure in Lagos

According to the records of the Eternal Sacred Order of C & S Mount Zion, Ebute-Metta, Orimolade arrived in Lagos on July 12, 1924 and lodged with the sexton of Holy Trinity (Anglican) Church, Ebute-Ero, Emmanuel Olumodeji, believed to be from Orimolade's home town or district. The Advisory Board of the C & S (with its headquarters at 94, Railway Line, Odi-Olowo, Mushin) holds that the Rev. D. J. Oguntolu of the African Church, Ojokoro in Ijaye area was the person who directed Orimolade to the Ebute-Ero Church. Senior Apostle J. 0. Coker, then a member of Holy Trinity Church, but later one of the founding members of C & S, recollected that Olumodeji and Orimolade lived together in a small building, close to the archway in the Ebute-Ero Church [28].

With the church as his base, Moses Orimolade, as he became popularly known, began his evangelistic campaign in Lagos. One incident mentioned by Coker concerned the rumour that Lagos was going to be submerged in a tidal wave. Orimolade helped to avert this with his prayers at the United Native African Church Cathedral [29]. His connections with the African Church began back home in 1919 when the Rev. E. D. Sodeinde wanted him to become a full-time evangelist [30]. It might be true then, as Peel has suggested, that Oke's prophecy first prompted Orimolade to settle in Lagos, especially if we know that until he arrived in Lagos he was an itinerant preacher. Now in Lagos, he felt very much at home with African Church leaders, one of whom, identified as Chief J. K. Coker, always took him in his car, to preach in African Churches in the district.

He lived in Ebute-Ero for only two months, leaving the parsonage on September 11, 1924. His close association with the African Church might have displeased leaders of the Holy Trinity Church. The minister of the church, Ven. Archdeacon. T. A. J. Ogunbiyi, later criticized the C & S on the basis of Orimolade's earlier campaigns. It has been alleged by the C & S that the minister personally hated Orimolade and all that he stood for.

According to one tradition, Moses went straight to Ebute-Ero where Rev. Ogunbiyi lived. When he saw Moses he invited him to preach the sermon on an appointed Sunday. Moses preached to the gathering. He was reported to have read from Genesis to Exodus without opening the Bible and interpreted it verse by verse to the congregation. Everybody in the church was transfixed. When Ogunbiyi saw that Orimolade's sermon was moving and spiritually uplifting he told the congregation that Moses was a liar [31]. Ogunbiyi challenged Orimolade to tell them the school from which he had learned all the theories and translations of the Bible.

This tradition further claims that Archdeacon Ogunbiyi tried to harm Moses with charms but that, as a vindication of Orimolade's inviolability, it was the warden of the Church who became the victim. He collapsed but Orimolade's prayers resuscitated him. As a consequence of this incident, Moses Orimolade was nicknamed Baba Aladura (The Praying Father) in Lagos.

J. 0. Coker reportedly said that Orimolade left Holy Trinity parsonage because of his refusal to sell the water he always gave out for healing. The archdeacon, the apostle maintained, felt that Orimolade's blessed healing water should be a source of money for the church. He also felt uneasy about the overwhelming popularity the lame prophet was acquiring through his efficacious prayer, thrilling sermons and sound Bible knowledge, his lack of formal education notwithstanding [32]. The Advisory Board asserts that Moses was dragged out of the church and sent out of the parsonage. This humiliation of a harmless and physically disabled preacher aroused the sympathy of some church members, including J. 0. Coker and Gabriel Ogunyadi who were among the earliest members of the C&S Society [33].

Orimolade went back to the Ifako farm of Chief J. K. Coker and lived there for some time before returning to Lagos Island on December 20 of the same year to live in Chief Balogun Street residence [34]. He continued his open air preaching in Lagos, stressing the need for absolute faith in the Lord Jesus Christ, reliance on the power of the Holy Spirit, the efficacy of prayers for healing purposes and the use of Psalms. His outstanding ability was reflected in his proficiency in quoting passages from the Bible.

After five months in Balogun Street, Orimolade moved to the house of a Muslim leader, Momo Giwa. J. 0. Coker is of the opinion that Orimolade and Momo Giwa had met in Lokoja during the early days of Orimolade's evangelistic campaigns. When Giwa met him in Lagos years later, he easily recognized him and invited him to live with him in his house in Kester Lane, otherwise known as Ago Isofin. He moved into the house on May 7, 1925 and continued to make his presence in Lagos known through his regular open air sermons, his public disputation with Muslim teachers, his moving prayers and through his peculiar songs: Lori Oke Jordani l'anpe mi (On far away Jordan hill am I being invited) and E jek'afiinu didun... (Let us with a gladsome mind...).

Miraculous feats were credited to him during this period. A masquerader who tried to harm him with juju collapsed and died just as he (Orimolade) was reciting Psalm 91 in front of him and a baby boy who had swallowed a needle vomited it after he had prayed for him. He also began to have a definite group of admirers. They were always present at his campaign meetings and called on him from time to time for prayers and spiritual guidance. Notable among these "disciples" were Sarah Phillips,--the mother of H. A. Phillips,--Sabinah Roberts (now mother cherub of E.S.O. C & S and Mt. Zion) the late Isaac Adebulewo and H. A. Phillips, who said that he knew Moses Orimolade personally as he called regularly to invite his mother to his open air meetings. Such was his fame in Lagos before the June 1925 incident culminated in the founding of the C & S Movement.

Founding of the C & S Movement

We have seen Moses Orimolade as the man of faith, the charismatic leader, the spiritual man, the mysterious, the genius. But Orimolade also had all the attributes that makes one truly human. He was a very humble man who hardly ever used the word "I" to describe himself. He maintained that God is the great and the only "I AM." He therefore preferred the nominative plural "we" implying the whole group,--male, female, old and young [35].

He was an ascetic man and lived in celibacy all his life, although he sometimes kept female attendants [36]. Orimolade was not only frugal, he was actually poor. It is true that early dissident members of the C & S charged that he was imposing fees for healing, yet members of the Advisory Board have strongly refuted this accusation, adding that the spiritual father refused even to accept free gifts for any kind of healing. H. A. Phillips cited several instances when Moses rejected gifts offered by those he healed. His poverty never tempted him to take advantage of his spiritual position to improve his lot economically. If he needed money he would without hesitation, ask for modest donations from his affluent followers. He never received money with his own hand. His "safe" was a space under his sleeping mat and his benefactors knew that was where to deposit money meant for him. If a member required financial assistance. Moses would happily direct such a member to the same place for whatever amount he needed.

All his life Orimolade slept on the floor on ordinary mats. At home, he was always clad in a white, handwoven loincloth and had an ordinary cane basket to store his few pieces of clothing. He wore his hair long and never had it shaved. When it became untidy his lieutenants advised him to cover it up with a cap, especially in public places and whenever there were visitors. This was to avoid embarrassment both to the public and to members of the society. Through William Onanuga (Orimolade's immediate successor), who specialized in making embroidery on caps, a few caps were provided for Moses. This had been cited as the origin of the practice of wearing caps, now one of the distinguishing marks of the C & S. It was also probably in imitation of him that the practice of wearing long hair began among C & S prophets.

Moses Orimolade addressed most of his followers as sons. He would say to every newcomer: "My son, what do you desire we do for you?" [37] He was impartial, always more interested in pacifying than in judging. He would call an offender and make peace at once between him and his accuser. Orimolade loved peace and feared contravening orders of the government and the norms of society [38].

He invited the police to maintain the peace when he was apprehensive of public reaction on the return to Lagos of Abiodun and others from a very successful evangelistic tour in 1927. He also, in the crucial letter he wrote to Abiodun in 1928, at the outbreak of the quarrel which produced the first major split within the C & S, noted:

... in order to prevent a breach of peace, which you are daily contributing to create, I can no longer allow that we continue together as before. (...) I am therefore asking you through this letter to form your own society taking with you all the members as are willing to follow and cooperate with you. (...) I have reported the matter to the Commissioner of Police as I have come to Lagos not to (cause) or create trouble nor do I wish to be drawn into conflict with the government, for a breach of peace [39].

In this connection we can recall his visit to the administrator of Lagos Colony on May 17, 1929. Pleading his cause before this high government official, Orimolade explained that "in consequence of his good work, damaging articles in relation to himself appeared in certain Lagos papers. The Hon. Administrator, he advised, should take no notice of such articles without hearing his own side" [40].

Orimolade rarely prayed audibly except during general intercessions. He was given to meditation, such as is peculiar to yoga mystics. At the end of each of his usually long periods of meditation, the only visible evidence of which was an apparent look of absent-mindedness, he would heave a very deep sigh and to this all present would respond together: Iye (LIFE) [41]. He was called Baba Aladura, not as a title originally, but as a nickname before the C & S was organized. The Advisory Board therefore takes a very serious objection to anybody parading as Baba Aladura [42].

With the founding of the C & S in June 1925, Orimolade seemed to have realized the consummation of his evangelistic aspirations. From then on till his death on October 19, 1933 at only fifty-four, he remained in the background, allowing his youthful and socially more presentable followers to popularize the society. He stayed at home to attend to visitors who called for prayers and healing. He continued, however to appear in public on anniversaries and during processions, when he rode in a wheelchair behind the procession.

The years 1925 to 1927 were for Moses Orimolade years of glory. They were years of expansion for the C & S, a new radically and spiritually dynamic movement. During this time evangelists of the movement visited almost all parts of Yorubaland to preach and to establish branches. The north was also widely evangelized and effective inroads were made by his preachers.

With the internal dissensions which culminated in the separation of Christianah Abiodun Akinsowon and her supporters in 1929 and of the Praying Band of the Society under Ezekiel A. Davies in 1930, Orimolade began to experience trying times. The first secession robbed him of Abiodun, a charming and motivating leader of the society, and the second of the enlightened and affluent members of the young organization. During this period he changed his residence four times, living in Mr. Holloway's Martin Street house, W. A. Daodu's Egerton Street residence, Ezekiel Akindele Davies' Balogun Street house and finally in Ofin Canal from April to September 1929 when the trouble with the Praying Band was developing. From there he moved into 42, Daddy Alaja Street, where he lived as if in retirement. He spent the last four years of his life in that building leaving once, just a month before he died.

On September 14, 1933 he was taken to Osolake Street, Ebute-Metta from where he asked to be taken to Rev. D. J. Oguntolu's farm in Ojokoro. On October 19, 1933, exactly two weeks after his arrival there, Moses Tunolase died. Since his death, Ojokoro has become a sacred place to the C & S--as Mecca and Medina are to every true Moslem--a Holy Land, where one of the greatest prophets of the twentieth century was buried. He was not killed, he was not stoned, he was not sick. It was God's call in due season. [43].

A week before he died, Orimolade had blessed Abraham William Onanuga, an elderly but late convert, put one of his own garments on him and had presented him as his successor. Before he breathed his last, he was quoted as giving the following instructions:

Onanuga, take care of the flock. You will be the leader of my people. (...) Peter Omojola (his elder brother) it is time you go home. You elders (particularly pointing at J. 0. Coker, then leader, but now Senior Apostle General) teach Onanuga the constitution and working of the Holy Order because he does not know them sufficiently yet [44].

Three hours after he died, a visionary, Jeol Ifemade (now Jacob Ifemade and leader of the C & S on Hotonu Street), revealed at a prayer meeting at Ebute-Metta that he saw in a vision that the Baba Aladura had passed away, This was confirmed later that day when the news of his death was brought from Ojokoro to the society's headquarters. He was buried on October 20 and it was said that flocks of white birds hovered continuously over the grave until the burial ceremony was completed [45].

A memorial stone was erected on the site of his tomb, and memorial services have been held there annually since 1934 by both the 10, Hotonu Street section and Mt. Zion, Ebute-Metta section of the C & S. On October 18 of every year a vigil is observed, and on the following day a memorial service is held.

In his last days, Orimolade, in spite of the rebellion of his close followers, remained a cool-headed father of the society. He made an effort to re-unite the dissident groups into one strong, dynamic society, but his unwilling associates thwarted all his moves for peace.

All sections of the C & S made him a saint and prayers are said to the "God of Moses Orimolade" in the same manner as the Hebrews pray to the "God of Abraham, of Isaac and of Jacob." The Advisory Board has justified this canonization in these words:

He was the first person to introduce faith-healing into Christianity in this land. He also introduced other spiritual phenomena: clairvoyance, clairaudience [46], etc. Since his death, people go to worship at his graveyard. Even Muslims call there to offer prayers and suppliants go there to make their petitions. He placed the society in the hands of God pledging that if it was man-made, it would fail but if it was established by God Himself it would grow from strength to strength. The society had received visitors from everywhere, even from European countries, demonstrating the universal nature of the society. Orimolade had been found to be preaching in foreign countries [47].

Orimolade has been acclaimed as the sole and indisputable founder of the C & S. Stories and myths woven round his person are accepted by all members as literally true. To them these things are visible proofs of his divine authority.

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Moïse Orimolade Tunolase
Automatically translated into French thanks to WorldLingo
Moïse Orimolade Tunolase, connu en ses jours de jeunesse comme Orimolade Okejebu, a été soutenu dans la famille royale de l'ode Sodi [1] d'Omo'ba des quarts d'Okorun, Ikare, Nigéria occidental. L'année de sa naissance a été traditionnellement indiquée comme 1879. À l'heure de sa naissance, il n'y avait aucun enregistrement de naissance dans Ikare. L'art de l'écriture et donc garder des disques, n'étaient pas encore devenus populaires dans cette localité. Nous n'avons donc aucun disque authentique de sa date de naissance.

Sa vie a commencé par une expérience étrange que sa mère a eue. Madame Odijoroto,--également de la même maison royale [2],--était dans le buisson où elle était allée couper le bois de chauffage tandis qu'elle était lourde avec l'enfant. Elle a cherché plus de bois de chauffage qu'elle pourrait se soulever toute seule. Elle a réalisé qu'elle devrait réduire le paquet afin de pouvoir le porter. Juste alors elle a entendu une voix lui indiquer la manière la plus facile de soulever le paquet même si elle ne le rendait pas plus petit. Elle a regardé autour dans le grand étonnement, mais n'a vu personne. La voix a parlé encore : « Ne soyez pas effrayé. Je suis l'enfant dans votre utérus. Suivez mon conseil et soyez sur votre chemin " [3]. Elle a été dirigée soulever le paquet vers le haut à une extrémité et, avec l'aide de elle les mains, genou et tête, donnent un coup de pied vers le haut de l'autre extrémité. Le conseil était simple et très évident et Odijoroto s'est blâmé de la pensée à l'idée au commencement.

Naissance et dos mystérieux

d'enfance à la maison, elle tout à fait naturellement connexe son expérience incroyable à Tunolase, son mari, qui a arrangé que l'oracle d'Ifa soit consulté immédiatement. Le couple a été étonné quand l'oracle a prévu que l'enfant de la conception serait un saint important. Il a également indiqué que l'enfant était envoyé par Dieu tout-puissant pour prêcher l'evangile de son fils, Jésus le Christ. C'était au delà de la compréhension de Tunolase et de son épouse, particulièrement car l'evangile chrétien n'avait pas été encore prêché dans cette localité. Cependant, les rites prescrits ont été exécutés et des offres ont été faites pour assurer une livraison sûre pour la mère. Tunolase, lui-même un prêtre d'Ifa, a consulté l'oracle en privé pour plus d'éclaircissement au sujet de l'enfant attendu, et on l'a encore indiqué que ce serait un enfant masculin pré-ordonné de Dieu en tant que son apôtre spécial aux païens de Yorubaland. Il devait donc être traité comme Nazarite.

L'arrivée finale du nouvel enfant apporté à ses parents a mélangé des sentiments. Ils étaient heureux qu'un nouveau membre ait été ajouté à la famille mais ont été remplis d'embarras et d'appréhension en raison des circonstances entourant sa naissance et les incidents qui se sont produite le jour où il est né. On lui dit que le nouvel enfant « s'est tenu vers le haut dans son sang de naissance » désirant « à marchent dehors trois fois. » Cependant, la femme qui a aidé pendant le travail de la mère « a enfoncé le bébé avec la force. » Appelé à la scène, le père embarrassé a commencé à exposer les incantations qui ont par la suite calmé l'enfant passionnant. Il est alors sorti pour rapporter à certaines vieilles personnes ce qui s'était produit dans sa maison [4].

Cette histoire est probablement la manière l'église unie de Cherubim et les Seraphim (C et S) explique la paralysie prolongée de Moïse Orimolade. On le croit généralement que, comme conséquence directe de cet incident, le garçon Orimolade ne pourrait ni se tenir ni marcher jusqu'à ce qu'il soit allé bien sur cinq ans. Les incantations prononcées par son père ont eu l'effet horrible d'une malédiction qui pourrait l'avoir frappé d'incapacité de manière permanente. Tunolase était ainsi effrayé par cet incident étrange qu'il a décidé d'éviter tout autre embarras en se tuant. Lors d'une réunion de famille, qu'il a assemblée, il a révélé ses intentions de faire ainsi mais a été condamné pour sa poltronnerie apparente. Egunjobi, un de ses propres enfants, pensée il serait raisonnable que il vive afin de voir ce que deviendrait l'enfant. Tandis que Tunolase exprimait la satisfaction avec les supplications de sa famille, son état évident de gauche mélancolique aucun doute qu'il a eu peu de Time to Live.

Le coup final est venu avec le message Tunolase reçu du garçon infantile, quelques jours après qu'il ait écarté Orimolade et sa mère de sa vue pour de bon : qu'il devrait aller au dessus d'une colline voisine (maintenant connue par C et S dans Ikare comme calvaire) et là dans la pénitence admettez ses péchés à Dieu. Ce message a jeté Tunolase dans un état de désespoir total et il a été pris Illinois. Il a demandé que son épouse, la mère d'Orimolade, soit appelée à son chevet. Pendant que la femme sobbing se mettait à genoux près de lui, il l'a bénie de la façon d'un vieil homme de Yoruba environ pour mourir. Il est mort quelques jours après cet événement et a été enterré honorablement.

Orimolade Okejebu a dépensé sa jeunesse dans Ikare. A à peine fait réveiller l'excitation par les incidents éprouvés à sa naissance s'est abaissé qu'il est devenu le centre de l'attention encore. Cette fois la scène était dans la seule église dans la ville, rue L'église Anglicanne de Stephen, qui a appartenu au C.M.S. Mission. Cette nuit particulière, le ministre a été dessiné à l'église par une lumière étrange et le bruit du chant. Il embarassait à lui comment quiconque pourrait employer le bâtiment à ce moment-là de la nuit sans sa connaissance ainsi il a décidé d'étudier. Il a frappé à l'entrée principale et à la porte ouvertes par elle-même. À sa grande stupéfaction, le bâtiment entier était vide excepté un petit enfant environ de cinq se reposant sur le plancher dans un genre d'illumination phosphorescente lumineuse. Il s'est produit au ministre choqué [5] que l'enfant regardant fixement calmement lui, imperturbable par son intrusion, était Orimolade le garçon étrange qui était devenu l'entretien de la ville, qu'il était sans aucun doute celui qui avait chanté comme s'il étaient un choeur entier.

En raison de cette rencontre, le ministre a persuadé son rassemblement d'employer Orimolade pour leur enseigner certaines de ses chansons spirituelles. Le garçon les a obligés et a enseigné que quelques chansons religieuses, mais ont bientôt abandonné dû à leur réponse pauvre.

Cet épisode de minuit est probablement une illustration de l'association tôt d'Orimolade avec l'église. Selon la peau, le christianisme a été présenté dans Akoko vers la fin de 1890s [6]. Et si Orimolade était un premier converti, alors il doit être devenu un chrétien quand il était toujours un garçon. L'inverseur. J. K. Ajayi-Ajagbe, lequel J. 0. Coker a identifié avec l'incident de minuit, bien qu'un ministre méthodiste, une fois prêché publiquement au nom du C et du S [7]. Coker pourrait avoir raison dans sa prétention que le ministre avait connu Orimolade dans sa maison d'Ikare avant qu'il ait commencé son voyage de missionnaire.

Orimolade est devenu désillusionné par l'attitude peu coopérative des chrétiens dans Ikare, particulièrement parce qu'ils ridiculed l'à cause de son incapacité. Il s'est senti qu'enfoncé et appréhensif au sujet du succès de sa mission depuis il s'est avéré probablement qu'il pour toujours serait physiquement handicapé. Accablé par ces pensées, il a prié passionément une nuit, demandant une manifestation de la puissance de Dieu. En réponse à sa prière, un ange est apparu à lui dans un rêve et lui a donné trois objets : une tige, insignes royaux et une couronne. La tige a signifié une « tige de victoire, » les insignes étaient « la puissance de la prière et puissance de parler. » La couronne a représenté « tout l'honneur et multi-respecte de chaque individu à l'arc avant lui, pour recevoir la bénédiction » [8].

Quand il s'est réveillé de son sommeil, il a su que sa prière avait été entendue. Il s'est rendu compte que son appel pour prêcher l'evangile du Christ était irrévocable. « Il a commandé sa mère le laver (...) et puis dessus de l'evangile de Jésus le Christ commencé sans interruption. (...) Il a été donné la puissance au-dessus de tout diabolique " [9].

De ce point, les activités d'Orimolade ont été orientées sur ses campagnes de missionnaire. Ce rêve a formellement marqué sa commission pour sortir et prêcher.

Les cadeaux qui ont correspondu, si seulement à distance, aux cadeaux d'hommes sages à Jésus, devenait pour Orimolade, symboles d'autorité. Ses campagnes ont commencé quand il a avec succès pétitionné des autorités de police pour le dégagement de quelques chrétiens qui ont été impliqués dans un désaccord des passionnés de la religion traditionnelle dans la ville. Selon la tradition de C et de S, Orimolade a voyagé à la ville de Kabba où les personnes arrêtées avaient été détenues, et a fixé leur dégagement.

Il s'est alors produit à ses adversaires dans Ikare qu'il augmenterait leur prestige s'ils pourraient le gagner excédent ainsi ils décidaient de l'impressionner en accordant sur lui un des titres sacerdotaux de leurs établissements traditionnels. Il a tiré profit de cette occasion de rejeter non seulement l'offre, mais de proclamer également à eux le message chrétien. Il a prêché avec une telle véhémence cela :

La terre a ouvert sa bouche (...) et ils avaient tout peur et bon nombre d'entre eux ont couru loin, mais son frère Egunjobi a fait beaucoup de rituels selon des coutumes antiques pour mettre la terre de nouveau à son ancienne fermeture. (...) Là étaient des proclamations au sujet du tremblement de terre de sorte que les gens soient de l'étranger venus pour être témoin de l'incident et son nom (d'Orimolade) ait été aussi craintif que celui d'un esprit invisible [10].

Ceci a marqué pratiquement la fin de l'hostilité vers lui des chrétiens dans la ville d'Ikare. Le C et le S insistent sur le fait que le christianisme a commencé à se développer par des sauts et des limites ensuite qui incident. Orimolade est allé de la rue à la rue prêchant l'evangile. Environ 1916, il a fait une visite à Owo où il a impressionné le C.M.S. Membres d'église avec son Scripture citant la capacité.

On le tient également qu'Orimolade une fois essayé pour entrer dans le commerce, en achetant et en vendant des écrous d'huile et de cola de palmier comme commerce s'épanouissait entre les personnes d'Ikare et les commerçants de Hausa du Nigéria nordique. On a dit qu'il voyage à un village nordique appelé Oshokoshoko. Sur son chemin il a rencontré un ange qui l'a rappelé sa mission en tant que prophète de Dieu, et cela il ne devrait pas larguer la prédication pour le commerce. Il a été pris la défectuosité et son compagnon a pris son rapport de nouveau à ses personnes. Egunjobi, son frère, a été expédié immédiatement pour le rapporter à la maison. Mais avant qu'Egunjobi ait atteint Oshokoshoko, Orimolade était arrivé en arrière dans Ikare par des moyens qu'aucun ne pourrait expliquer.

Une autre tradition déclare qu'Orimolade s'est confiné à une salle pendant dix années lesoù il n'a pas permis à quiconque de préparer ses repas. Quoiqu'il ait mangé tout au long de ce temps personne ne pourrait discerner la source de sa nourriture [12].

On a également dit qu'il est dans la communion constante avec les figures célestes invisibles puisqu'il était fréquemment conversation entendue tandis que seulement quand apparemment personne n'était entré dans sa pièce. De temps en temps, il émergerait resplendissant, dans le régalia traditionnellement conçu pour des rois, pour annoncer qu'il avait été couronné le roi du monde et commencerait bientôt son règne [13].

Pendant cette période il a été dit à omniprésent. Deux exemples ont été cités. Le premier était sa rencontre avec une femme contre qui il avait nourri un grief depuis le jour de sa naissance. C'était la même femme qui avait agi en tant que femme traditionnelle le jour de sa naissance et qui l'a repoussé trois fois pendant qu'il essayait de marcher quelques minutes après qu'il ait été livré. Il a rencontré son un après-midi pendant qu'elle retournait d'Arigidi, un village voisin, et passé commande lui pour le porter ses en arrière trois périodes de se reconcilier pour le péché de ce jour fatidique. « Et maintenant que la femme n'a eu aucun péché contre Dieu encore, il (Orimolade) a demandé à la femme d'aller sans risque » [14].

La chose curieuse au sujet de l'incident était cet Orimolade jamais gauche sa pièce tout au long de la journée en question. La femme a tout naturellement rapporté son expérience à ses personnes, et dans une question des jours toute la ville parlait de elle.

Le deuxième exemple était la visite étrange qu'il a payée à son ami plus fidèle, Garuba, qui a vécu dans des quarts d'Okela dans Ikare. Au temps même Garuba a réclamé Orimolade était avec lui dans sa résidence d'Okela, « le prophète boiteux » était censé pour être fermé à clef vers le haut dans sa chambre.

À la fin de son emprisonnement de dix ans, on a dit qu'Orimolade donne une grande partie pour tous ses voisins et visiteurs des villages voisins. Ceci a également eu son élément miraculeux parce que, indépendamment de demander à sa mère de faire propre tous les pots disponibles dans leur maison, il n'a fait aucune préparation sérieuse pour le régal. Sa mère a obéi sa commande sans protestation et à chacun la stupéfaction, tous les invités a apporté des plats de nourriture comme les cadeaux, qui ont rempli tous pots, et ils ont mangé à leur satisfaction.

Les dix années où il a passées dans l'emprisonnement ont été décrites par beaucoup comme la période il a passée dans la maladie. Selon Abiodun, Orimolade a été confiné pendant sept années. Ceci a été révélé à elle par Orimolade lui-même : « Il a déclaré qu'il a vu des visions continues pendant sept années lesoù il ne pourrait pas se lever d'une tache en raison de laquelle il était boiteux » [15]. Ceci est corroboré par l'église unie de Cherubim et de Seraphim qui a écrit le suivant au sujet de Moïse Orimolade :

À un certain temps à lui âge jeune, il a pris la défectuosité et pendant sept années complètes il a souffert de cette maladie. À la fin de sa maladie, il est devenu un homme boiteux, mais Dieu l'a fait à marchent miraculeuxment. Pendant la période de sa maladie, on lui a enseigné par l'esprit saint comment lire la bible et apprendre par coeur celui qu'il ait lu [16].

Confiné par un compte

plus indépendant de Illness A a été donné par l'inverseur. E. S. Sodeinde de l'église africaine dans un discours qu'il a lu à l'enterrement d'Orimolade le 19 octobre 1933. Selon Sodeinde, Orimolade a été frappé par une maladie non révélée peu de temps après sa conversion en christianisme et était dans le lit pendant sept années. La maladie est devenue si sérieuse que ses personnes l'ont abandonné, s'attendant à ce qu'il meure. Mais dans un rêve il a été assuré qu'il récupérerait s'il prendrait l'eau tirée d'un jet voisin. Ceci fait, il a commencé à récupérer graduellement jusqu'à ce qu'il pourrait marchent encore [17] mais il est resté un homme boiteux pour le reste de sa vie et, selon Phillips, il a utilisé un bâton de parapluie pour l'appui. De tous ces comptes, nous pouvons sans risque conclure qu'Orimolade a souffert réellement d'une maladie qui l'a paralysé et l'a rendu immobile pendant sept années. La vue populaire est qu'il a refusé le conseil de ses amis pour chercher l'aide médicale pendant sa maladie. Nous pouvons également supposer qu'il avait lieu pendant cette période, quand la méditation était possible, qu'il a pris des décisions de grande envergure au sujet de sa vie évangélique.

La période passée dans la formation et la préparation donc d'Orimolade représenté d'emprisonnement pour son travail de missionnaire. À l'extrémité de elle il a été entièrement équipé pour commencer dans sérieux le charger pour lequel il avait été ordonné. Pendant les cinq années à venir Orimolade a voyagé d'un endroit à l'autre, comme la rue Paul in the Bible, preaching with great zeal the gospel of Christ. Many miracles of healing were credited to him during this period. He finally arrived and settled in Lagos where the C & S was later founded.

Evangelistic Journeys

His first campaign was carried out in Irun, a village a few miles from Ikare [18]. Irun is said to be noted even today for its witchcraft practices. It was thus appropriate that the one who was to found a religious society averse to witchcraft should begin his campaign in this village. Thus "he opened the seal of witchcraft and acrobatic evil performances. (...) He also pulled down the image of Osijora (one of the divinities worshipped in the village) and fought with the evil spirits operating in the area" [19].

From Irun he was transported in a hammock-chair,--because of his paralysis,--to the neighbouring villages of Akungba and Oka, where he also preached. From Oka he moved to Akoko-Edo, visiting Ikiran and Ibillo towns. At Benin, he condemned the practice of human sacrifice. In a sermon to a large crowd, he said "God created man in his own image. It is quite unjustifiable to carry out human sacrifice and furthermore it is sacrilegious" [20]. Moved by his sermon, many traditional worshippers willingly gave up their emblems, images and charms for burning.

After visiting several other places in the Midwest, especially in the Niger Delta, he turned northward. He preached at Idah, Lokoja and at Okene, the main town of the Igbira tribe. In the last mentioned place he made many converts and helped them to establish a local C.M.S. Church. He then moved on to Ogori, another Igbora town, where he helped to start another C.M.S. Church for his converts. Thus, Orimolade pursued his evangelistic campaigns with the vigour of the apostle Paul and the enthusiasm of contemporary prophet William Wade Harris. In each of the places he visited, he directed his converts to the existing churches irrespective of denomination, and where there was no Christian church, he helped to establish one. He did not commit himself to any denomination, realizing that such a commitment would seriously limit his sphere of operation.

Several miracles were credited to Orimolade. In Kaba town he was attacked by a strange lion which he killed. In Ogidi village he purified a pool which the natives have worshipped from time immemorial to ensure that they remained in a harmonious relationship with the evil power it was supposed to possess.

He is credited with founding C.M.S. Churches in Abuja, Egbe, Igan and Ikasa (all in Yagba division). He then proceeded on to the far north, visiting Zaria, Bauchi and Adamawa provinces. It is also believed that he visited Sokoto, Kano and Bomu [21]. In the North he did not win many converts because of the prevalence of the Muslim religion there. He is, however, credited with building a prayer house in Nguru.

On his return journey to the South he stopped at Ilorin and spent some time there. He seems to have been widely known in the town as Alhaji-n-Yisa and he built a prayer house there [22]. He has also been credited with healing a lame young man and raising a young lady from the dead in this Muslim city [23].

When he left Ilorin, he visited Ikirun where he healed a number of sick people through prayer. He also preached in the neighbouring towns of Osogbo, Ede and Ogbomoso. In Ogbomoso he was said to have been openly condemned as a charlatan by a young woman. This woman's uncomplimentary remark, according to the report, was reprehensible to Orimolade and he quickly left the town. But before leaving he cursed the city: "Rain shall not fall in this town again, pregnant women shall not give birth to any new baby again and the lady (that is the offender) will surely lose her life" [24].

On leaving Ogbomoso, Orimolade went to the big city of Ibadan, where he stayed with the pastor of the African Church and astonished the people with "his powerful prayers in his Akoko dialect" [25]. From Ibadan he went to Abeokuta, according to C & S tradition, on the invitation of the Alake, the paramount ruler, imploring him to pray for an end to the Adubi War [26].

Having fulfilled the king's wish, Orimolade went to Ifako in Agege district and lived with Chief Jacob Kehinde Coker, the leader of the African Church.

A delegation from Ogbomoso met him here and pleaded with him to return with them to remove the spell his curse brought upon the town because it had thrown the population into a state of pandemonium and insecurity. Orimolade obliged when he learned that the young woman whose impertinent behaviour had caused the trouble had died. Back in Ogbomoso, he passionately prayed that the wrath of God manifested on it be averted. The prayer was answered and things immediately returned to normal: "Rain started to fall heavily, pregnant women gave birth to new babies. (...) Ogbomoso came to realize that Moses was sent by God and not by his own whims" [27].

Adventure in Lagos

According to the records of the Eternal Sacred Order of C & S Mount Zion, Ebute-Metta, Orimolade arrived in Lagos on July 12, 1924 and lodged with the sexton of Holy Trinity (Anglican) Church, Ebute-Ero, Emmanuel Olumodeji, believed to be from Orimolade's home town or district. The Advisory Board of the C & S (with its headquarters at 94, Railway Line, Odi-Olowo, Mushin) holds that the Rev. D. J. Oguntolu of the African Church, Ojokoro in Ijaye area was the person who directed Orimolade to the Ebute-Ero Church. Senior Apostle J. 0. Coker, then a member of Holy Trinity Church, but later one of the founding members of C & S, recollected that Olumodeji and Orimolade lived together in a small building, close to the archway in the Ebute-Ero Church [28].

With the church as his base, Moses Orimolade, as he became popularly known, began his evangelistic campaign in Lagos. One incident mentioned by Coker concerned the rumour that Lagos was going to be submerged in a tidal wave. Orimolade helped to avert this with his prayers at the United Native African Church Cathedral [29]. His connections with the African Church began back home in 1919 when the Rev. E. D. Sodeinde wanted him to become a full-time evangelist [30]. It might be true then, as Peel has suggested, that Oke's prophecy first prompted Orimolade to settle in Lagos, especially if we know that until he arrived in Lagos he was an itinerant preacher. Now in Lagos, he felt very much at home with African Church leaders, one of whom, identified as Chief J. K. Coker, always took him in his car, to preach in African Churches in the district.

He lived in Ebute-Ero for only two months, leaving the parsonage on September 11, 1924. His close association with the African Church might have displeased leaders of the Holy Trinity Church. The minister of the church, Ven. Archdeacon. T. A. J. Ogunbiyi, later criticized the C & S on the basis of Orimolade's earlier campaigns. It has been alleged by the C & S that the minister personally hated Orimolade and all that he stood for.

According to one tradition, Moses went straight to Ebute-Ero where Rev. Ogunbiyi lived. When he saw Moses he invited him to preach the sermon on an appointed Sunday. Moses preached to the gathering. He was reported to have read from Genesis to Exodus without opening the Bible and interpreted it verse by verse to the congregation. Everybody in the church was transfixed. When Ogunbiyi saw that Orimolade's sermon was moving and spiritually uplifting he told the congregation that Moses was a liar [31]. Ogunbiyi challenged Orimolade to tell them the school from which he had learned all the theories and translations of the Bible.

This tradition further claims that Archdeacon Ogunbiyi tried to harm Moses with charms but that, as a vindication of Orimolade's inviolability, it was the warden of the Church who became the victim. He collapsed but Orimolade's prayers resuscitated him. As a consequence of this incident, Moses Orimolade was nicknamed Baba Aladura (The Praying Father) in Lagos.

J. 0. Coker reportedly said that Orimolade left Holy Trinity parsonage because of his refusal to sell the water he always gave out for healing. The archdeacon, the apostle maintained, felt that Orimolade's blessed healing water should be a source of money for the church. He also felt uneasy about the overwhelming popularity the lame prophet was acquiring through his efficacious prayer, thrilling sermons and sound Bible knowledge, his lack of formal education notwithstanding [32]. The Advisory Board asserts that Moses was dragged out of the church and sent out of the parsonage. This humiliation of a harmless and physically disabled preacher aroused the sympathy of some church members, including J. 0. Coker and Gabriel Ogunyadi who were among the earliest members of the C&S Society [33].

Orimolade went back to the Ifako farm of Chief J. K. Coker and lived there for some time before returning to Lagos Island on December 20 of the same year to live in Chief Balogun Street residence [34]. He continued his open air preaching in Lagos, stressing the need for absolute faith in the Lord Jesus Christ, reliance on the power of the Holy Spirit, the efficacy of prayers for healing purposes and the use of Psalms. His outstanding ability was reflected in his proficiency in quoting passages from the Bible.

After five months in Balogun Street, Orimolade moved to the house of a Muslim leader, Momo Giwa. J. 0. Coker is of the opinion that Orimolade and Momo Giwa had met in Lokoja during the early days of Orimolade's evangelistic campaigns. When Giwa met him in Lagos years later, he easily recognized him and invited him to live with him in his house in Kester Lane, otherwise known as Ago Isofin. He moved into the house on May 7, 1925 and continued to make his presence in Lagos known through his regular open air sermons, his public disputation with Muslim teachers, his moving prayers and through his peculiar songs: Lori Oke Jordani l'anpe mi (On far away Jordan hill am I being invited) and E jek'afiinu didun... (Let us with a gladsome mind...).

Miraculous feats were credited to him during this period. A masquerader who tried to harm him with juju collapsed and died just as he (Orimolade) was reciting Psalm 91 in front of him and a baby boy who had swallowed a needle vomited it after he had prayed for him. He also began to have a definite group of admirers. They were always present at his campaign meetings and called on him from time to time for prayers and spiritual guidance. Notable among these "disciples" were Sarah Phillips,--the mother of H. A. Phillips,--Sabinah Roberts (now mother cherub of E.S.O. C & S and Mt. Zion) the late Isaac Adebulewo and H. A. Phillips, who said that he knew Moses Orimolade personally as he called regularly to invite his mother to his open air meetings. Such was his fame in Lagos before the June 1925 incident culminated in the founding of the C & S Movement.

Founding of the C & S Movement

We have seen Moses Orimolade as the man of faith, the charismatic leader, the spiritual man, the mysterious, the genius. But Orimolade also had all the attributes that makes one truly human. He was a very humble man who hardly ever used the word "I" to describe himself. He maintained that God is the great and the only "I AM." He therefore preferred the nominative plural "we" implying the whole group,--male, female, old and young [35].

He was an ascetic man and lived in celibacy all his life, although he sometimes kept female attendants [36]. Orimolade was not only frugal, he was actually poor. It is true that early dissident members of the C & S charged that he was imposing fees for healing, yet members of the Advisory Board have strongly refuted this accusation, adding that the spiritual father refused even to accept free gifts for any kind of healing. H. A. Phillips cited several instances when Moses rejected gifts offered by those he healed. His poverty never tempted him to take advantage of his spiritual position to improve his lot economically. If he needed money he would without hesitation, ask for modest donations from his affluent followers. He never received money with his own hand. His "safe" was a space under his sleeping mat and his benefactors knew that was where to deposit money meant for him. If a member required financial assistance. Moses would happily direct such a member to the same place for whatever amount he needed.

All his life Orimolade slept on the floor on ordinary mats. At home, he was always clad in a white, handwoven loincloth and had an ordinary cane basket to store his few pieces of clothing. He wore his hair long and never had it shaved. When it became untidy his lieutenants advised him to cover it up with a cap, especially in public places and whenever there were visitors. This was to avoid embarrassment both to the public and to members of the society. Through William Onanuga (Orimolade's immediate successor), who specialized in making embroidery on caps, a few caps were provided for Moses. This had been cited as the origin of the practice of wearing caps, now one of the distinguishing marks of the C & S. It was also probably in imitation of him that the practice of wearing long hair began among C & S prophets.

Moses Orimolade addressed most of his followers as sons. He would say to every newcomer: "My son, what do you desire we do for you?" [37] He was impartial, always more interested in pacifying than in judging. He would call an offender and make peace at once between him and his accuser. Orimolade loved peace and feared contravening orders of the government and the norms of society [38].

He invited the police to maintain the peace when he was apprehensive of public reaction on the return to Lagos of Abiodun and others from a very successful evangelistic tour in 1927. He also, in the crucial letter he wrote to Abiodun in 1928, at the outbreak of the quarrel which produced the first major split within the C & S, noted:

... in order to prevent a breach of peace, which you are daily contributing to create, I can no longer allow that we continue together as before. (...) I am therefore asking you through this letter to form your own society taking with you all the members as are willing to follow and cooperate with you. (...) I have reported the matter to the Commissioner of Police as I have come to Lagos not to (cause) or create trouble nor do I wish to be drawn into conflict with the government, for a breach of peace [39].

In this connection we can recall his visit to the administrator of Lagos Colony on May 17, 1929. Pleading his cause before this high government official, Orimolade explained that "in consequence of his good work, damaging articles in relation to himself appeared in certain Lagos papers. The Hon. Administrator, he advised, should take no notice of such articles without hearing his own side" [40].

Orimolade rarely prayed audibly except during general intercessions. He was given to meditation, such as is peculiar to yoga mystics. At the end of each of his usually long periods of meditation, the only visible evidence of which was an apparent look of absent-mindedness, he would heave a very deep sigh and to this all present would respond together: Iye (LIFE) [41]. He was called Baba Aladura, not as a title originally, but as a nickname before the C & S was organized. The Advisory Board therefore takes a very serious objection to anybody parading as Baba Aladura [42].

With the founding of the C & S in June 1925, Orimolade seemed to have realized the consummation of his evangelistic aspirations. From then on till his death on October 19, 1933 at only fifty-four, he remained in the background, allowing his youthful and socially more presentable followers to popularize the society. He stayed at home to attend to visitors who called for prayers and healing. He continued, however to appear in public on anniversaries and during processions, when he rode in a wheelchair behind the procession.

The years 1925 to 1927 were for Moses Orimolade years of glory. They were years of expansion for the C & S, a new radically and spiritually dynamic movement. During this time evangelists of the movement visited almost all parts of Yorubaland to preach and to establish branches. The north was also widely evangelized and effective inroads were made by his preachers.

With the internal dissensions which culminated in the separation of Christianah Abiodun Akinsowon and her supporters in 1929 and of the Praying Band of the Society under Ezekiel A. Davies in 1930, Orimolade began to experience trying times. The first secession robbed him of Abiodun, a charming and motivating leader of the society, and the second of the enlightened and affluent members of the young organization. During this period he changed his residence four times, living in Mr. Holloway's Martin Street house, W. A. Daodu's Egerton Street residence, Ezekiel Akindele Davies' Balogun Street house and finally in Ofin Canal from April to September 1929 when the trouble with the Praying Band was developing. From there he moved into 42, Daddy Alaja Street, where he lived as if in retirement. He spent the last four years of his life in that building leaving once, just a month before he died.

On September 14, 1933 he was taken to Osolake Street, Ebute-Metta from where he asked to be taken to Rev. D. J. Oguntolu's farm in Ojokoro. On October 19, 1933, exactly two weeks after his arrival there, Moses Tunolase died. Since his death, Ojokoro has become a sacred place to the C & S--as Mecca and Medina are to every true Moslem--a Holy Land, where one of the greatest prophets of the twentieth century was buried. He was not killed, he was not stoned, he was not sick. It was God's call in due season. [43].

A week before he died, Orimolade had blessed Abraham William Onanuga, an elderly but late convert, put one of his own garments on him and had presented him as his successor. Before he breathed his last, he was quoted as giving the following instructions:

Onanuga, take care of the flock. You will be the leader of my people. (...) Peter Omojola (his elder brother) it is time you go home. You elders (particularly pointing at J. 0. Coker, then leader, but now Senior Apostle General) teach Onanuga the constitution and working of the Holy Order because he does not know them sufficiently yet [44].

Three hours after he died, a visionary, Jeol Ifemade (now Jacob Ifemade and leader of the C & S on Hotonu Street), revealed at a prayer meeting at Ebute-Metta that he saw in a vision that the Baba Aladura had passed away, This was confirmed later that day when the news of his death was brought from Ojokoro to the society's headquarters. He was buried on October 20 and it was said that flocks of white birds hovered continuously over the grave until the burial ceremony was completed [45].

A memorial stone was erected on the site of his tomb, and memorial services have been held there annually since 1934 by both the 10, Hotonu Street section and Mt. Zion, Ebute-Metta section of the C & S. On October 18 of every year a vigil is observed, and on the following day a memorial service is held.

In his last days, Orimolade, in spite of the rebellion of his close followers, remained a cool-headed father of the society. He made an effort to re-unite the dissident groups into one strong, dynamic society, but his unwilling associates thwarted all his moves for peace.

All sections of the C & S made him a saint and prayers are said to the "God of Moses Orimolade" in the same manner as the Hebrews pray to the "God of Abraham, of Isaac and of Jacob." The Advisory Board has justified this canonization in these words:

He was the first person to introduce faith-healing into Christianity in this land. He also introduced other spiritual phenomena: clairvoyance, clairaudience [46], etc. Since his death, people go to worship at his graveyard. Even Muslims call there to offer prayers and suppliants go there to make their petitions. He placed the society in the hands of God pledging that if it was man-made, it would fail but if it was established by God Himself it would grow from strength to strength. The society had received visitors from everywhere, even from European countries, demonstrating the universal nature of the society. Orimolade had been found to be preaching in foreign countries [47].

Orimolade has been acclaimed as the sole and indisputable founder of the C & S. Stories and myths woven round his person are accepted by all members as literally true. To them these things are visible proofs of his divine authority.

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Moses Orimolade Tunolase
Automatically translated into Spanish thanks to WorldLingo
Moses Orimolade Tunolase, conocido en sus días de la adolescencia como Orimolade Okejebu, nació en la familia real de la oda Sodi [1] de Omo'ba de los cuartos de Okorun, Ikare, Nigeria occidental. El año de su nacimiento se ha dado tradicionalmente como 1879. A la hora de su nacimiento, no había registro del nacimiento en Ikare. El arte de la escritura y por lo tanto el guardar de expedientes, todavía no habían llegado a ser populares en ese lugar. Por lo tanto no tenemos ningún expediente auténtico de su fecha del nacimiento.

Su vida comenzó con una experiencia extraña que su madre tenía. Señora Odijoroto,--también de la misma casa real [2],--era en el arbusto adonde ella había ido a cortar la leña mientras que ella era pesada con el niño. Ella trajo más leña que ella podría levantar por se. Ella realizó que ella tendría que reducir el paquete para poder llevarlo. Apenas entonces ella oyó que una voz que le decía la manera más fácil de levantar el paquete aunque ella no lo hizo más pequeño. Ella miraba alrededor en el gran asombro, pero vio nadie. La voz habló otra vez: “No se asuste. Soy el niño en su matriz. Siga mi consejo y esté en su manera " [3]. La ordenaron levantar el paquete para arriba en un extremo y, con la ayuda de ella las manos, rodilla y cabeza, golpean con el pie encima del otro extremo. El consejo era simple y muy obvio y Odijoroto se culpó por pensar en la idea inicialmente.

Nacimiento y parte posteriora misteriosos

de la niñez en el país, ella absolutamente naturalmente relacionada su experiencia increíble a Tunolase, su marido, que arregló que el oráculo de Ifa esté consultado inmediatamente. El par fue sorprendido cuando el oráculo predijo que el niño del concepto sería un santo importante. También dijo que el dios todopoderoso enviaba el niño para predicar el evangelio de su hijo, Jesús Cristo. Esto estaba más allá de la comprensión de Tunolase y de su esposa, especialmente pues el evangelio cristiano todavía no había sido predicado en ese lugar. Sin embargo, los rites prescritos fueron realizados y las ofrendas fueron hechas para asegurar una entrega segura para la madre. Tunolase, sí mismo un sacerdote de Ifa, consultó el oráculo privado para más aclaración sobre el niño previsto, y fue revelado más a fondo que sería un niño masculino pre-ordained de dios como su apostle especial a los pagans de Yorubaland. Él debía por lo tanto ser tratado como Nazarite.

La última llegada del nuevo niño traído a sus padres mezcló sensaciones. Eran felices que habían agregado a un nuevo miembro a la familia pero fueron llenados de la vergu|enza y de la aprehensión debido a las circunstancias que rodeaban su nacimiento y los incidentes que ocurrieron en el día que él nació. Se dice que camina el nuevo niño “estaba parado para arriba en su sangre del nacimiento” que deseaba “a hacia fuera tres veces.” Sin embargo, la partera que ayudó durante el trabajo de la madre “apretó a bebé con la fuerza.” Convocado a la escena, el padre desconcertado comenzó a recitar los incantations que calmaron eventual a niño excitado. Él entonces salió divulgar a cierta gente mayor qué había sucedido en su casa [4].

Esta historia es probablemente la manera la iglesia unida de Cherubim y los Seraphim (C y S) explican la parálisis prolongada de Moses Orimolade. Se cree generalmente que, como consecuencia directa de este incidente, el muchacho Orimolade podría ni estar parado ni caminar hasta que él estaba bien sobre cinco años de la edad. Los incantations pronunciados por su padre tenían el efecto horrible de una maldición que pudo haber incapacitadolo permanentemente. Tunolase era así que asustado por este incidente extraño que él decidía evitar cualquier vergu|enza más otra matándose. En una reunión de la familia, que él convocó, él divulgó sus intenciones de hacer tan pero fue condenado para su cobardía evidente. Egunjobi, uno de sus propios niños, pensamiento sería razonable que él viva para ver lo que hizo el niño. Mientras que Tunolase expresó la satisfacción con los entreaties de su familia, su estado visible de la izquierda melancólica ninguna duda que él tenía poco Time to Live.

El soplo final vino con el mensaje Tunolase recibido del muchacho infantil, algunos días después de que él hubiera despedido a Orimolade y a su madre de su vista para el bueno: que él debe ir a la tapa de una colina próxima (ahora sabida por C y S en Ikare como Calvary) y allí en penitence confiese sus pecados al dios. Este mensaje lanzó Tunolase en un estado de la desesperación completa y le tomaron Illinois. Él solicitó que convoquen a su esposa, madre de Orimolade, a su cabecera. Mientras que la mujer sobbing se arrodilló al lado de él, él la bendijo de la manera de un hombre mayor del yoruba alrededor para morir. Él murió algunos días después de este acontecimiento y fue enterrado honorable.

Orimolade Okejebu pasó su juventud en Ikare. Hizo apenas el entusiasmo despertar por los incidentes experimentados en su nacimiento se desplomó que él hizo el centro de la atención otra vez. Esta vez la escena estaba en la única iglesia en la ciudad, St. Iglesia Anglican de Stephen, que perteneció al C.M.S. Misión. En esta noche particular, el sonido de cantar dibujó al ministro a la iglesia una luz extraña y. Desconcertaba a él cómo cualquiera podría utilizar el edificio en aquel momento de la noche sin su conocimiento así que él decidía investigar. Él golpeó en la entrada principal y la puerta abiertas por sí mismo. A su gran asombro, el edificio entero era vacío a excepción de un niño pequeño de cerca de cinco que se sentaban en el piso en una clase de iluminación fosforescente brillante. Ocurrió al ministro dado una sacudida eléctrica [a 5] que el niño que miraba fijamente tranquilamente él, unruffled por su intrusión, era Orimolade el muchacho extraño que había hecho la charla de la ciudad, que él era sin duda alguna el quién había estado cantando como si él era un coro entero.

Como resultado de este encuentro, el ministro persuadió a su congregación emplear Orimolade para enseñarles algunas de sus canciones espirituales. El muchacho los obligó y enseñó que algunas canciones religiosas, pero pronto dieron para arriba debido a su respuesta pobre.

Este episodio de la medianoche es probablemente una ilustración de la asociación temprana de Orimolade con la iglesia. Según la cáscara, el cristianismo fue introducido en Akoko en el último 1890s [6]. Y si Orimolade era un convertido temprano, entonces él debe haber hecho un cristiano cuando él seguía siendo un muchacho. El inversor de corriente. J. K. Ajayi-Ajagbe, que J. 0. Coker ha identificado con el incidente de la medianoche, aunque un ministro Methodist, predicado una vez público en nombre de la C y del S [7]. Coker pudo tener razón en su asunción que el ministro había conocido Orimolade en su hogar de Ikare antes de que él comenzara su viaje del misionario.

Orimolade se desilusionó por la actitud incooperativa de los cristianos en Ikare, especialmente porque lo pusieron en ridículo a causa de su inhabilidad. Él se sentía que presionado y aprensivo sobre el éxito de su misión desde él aparecía probablemente que lo perjudicarían por siempre físicamente. Abrumado por estos pensamientos, él rogó apasionado una noche, pidiendo una manifestación de la energía del dios. En contestación a su rezo, un ángel apareció a él en un sueño y le dio tres objetos: una barra, insignias reales y una corona. La barra significó una “barra de la victoria,” las insignias eran “la energía del rezo y energía del discurso.” La corona estaba parada para “todo el honor y multi-respeta de cada individuo al arco antes de él, para recibir la bendición” [8].

Cuando él despertó de su sueño, él sabía que su rezo había sido oído. Él realizó que su llamada para predicar el evangelio de Cristo era irrevocable. “Él ordenó a su madre lavarlo (...) y entonces encendido del evangelio de Jesús Cristo comenzado sin la interrupción. (...) Le dieron energía sobre todo diabólico " [9].

De este punto, las actividades de Orimolade fueron dirigidas hacia sus campañas del misionario. Este sueño marcó formalmente a su comisión para salir y para predicar.

Los regalos que correspondieron, si solamente remotamente, a los regalos de los hombres sabios a Jesús, se convirtió para Orimolade, símbolos de la autoridad. Sus campañas comenzaron cuando él solicitó con éxito las autoridades del policía para el lanzamiento de algunos cristianos que estuvieron implicados en un choque con los devotos de la religión tradicional en la ciudad. Según la tradición de C y de S, Orimolade viajó a la ciudad de Kabba en donde habían detenido a las personas arrestadas, y aseguró su lanzamiento.

Entonces ocurrió a sus opositores en Ikare que realzaría su prestigio si podrían ganarlo excedente así que decidían impresionarlo concediendo en él uno de los títulos priestly de sus instituciones tradicionales. Él se aprovechó de esta oportunidad no sólo de rechazar la oferta, pero también de proclamar a ellos el mensaje cristiano. Él predicó con tal vehemencia eso:

La tierra abrió su boca (...) y estaban todo asustados y muchos de ellos funcionaron lejos, pero su hermano Egunjobi hizo muchos rituales según costumbres antiguos para poner la tierra de nuevo a su encierro anterior. (...) Allí era proclamaciones sobre el terremoto de modo que la gente del extranjero viniera atestiguar el incidente y su nombre (de Orimolade) fuera tan temeroso como el de un alcohol invisible [10].

Esto marcó virtualmente el final de la hostilidad hacia él de cristianos en la ciudad de Ikare. La C y el S insisten que el cristianismo comenzó a crecer por saltos y los límites después que incidente. Orimolade fue de la calle a la calle que predicaba el evangelio. Cerca de 1916, él hizo una visita a Owo donde él impresionó el C.M.S. Miembros de la iglesia con su Scripture que cotiza capacidad.

También se sostiene que Orimolade intentó una vez entrar el comercio, comprando y vendiendo tuercas del aceite y de la cola de palma mientras que el comercio prosperaba entre la gente de Ikare y los comerciantes del Hausa de Nigeria norteño. Le dijeron para haber viajado a una aldea norteña llamada Oshokoshoko. En su manera él encontró un ángel que lo recordó su misión como profeta del dios, y eso él no debe desechar la predicación para negociar. Le tomaron enfermedad y su compañero tomó su informe de nuevo a su gente. Egunjobi, su hermano, fue enviado inmediatamente para traerlo detrás a casa. Pero antes de que Egunjobi alcanzara Oshokoshoko, Orimolade había llegado detrás en Ikare por los medios que ninguno podría explicar.

Otra tradición indica que Orimolade se confinó a un cuarto por diez años durante los cuales él no permitió que cualquiera preparara sus comidas. Aun cuando él comió a través de este tiempo que nadie podría discernir la fuente de su alimento [12].

También le dijeron para estar en el communion constante con las figuras celestiales invisibles puesto que él era con frecuencia conversación oída mientras que solamente cuando nadie había entrado en al parecer su sitio. De vez en cuando, él emergería resplendent, en la regalía diseñada tradicionalmente para los reyes, para anunciar que lo habían coronado el rey del mundo y pronto comenzaría su reinado [13].

Durante este período le dijeron a ubicuo. Dos casos fueron citados. El primer era su encuentro con una mujer contra quien él había cuidado un agravio desde el día de su nacimiento. Ésta era la misma mujer que habían actuado como la partera tradicional en el día de su nacimiento y que lo empujó detrás tres veces mientras que él procuró caminar algunos minutos después de que le entregaran. Él resolvió su una tarde mientras que ella volvía de Arigidi, una aldea próxima, y ordenado le para llevarlo en sus detrás tres épocas de atone para el pecado de ese día profético. “Y ahora que la mujer no tenía ningún pecado contra dios otra vez, él (Orimolade) pidió que la mujer fuera con seguridad” [14].

La cosa curiosa sobre el incidente era ese Orimolade nunca izquierdo su sitio a través del día en la pregunta. La mujer relacionó comprensible su experiencia con su gente, y en una cuestión de días la ciudad entera hablaba de ella.

El segundo caso era la visita extraña que él pagó a su amigo más leal, Garuba, que vivió en los cuartos de Okela en Ikare. En el mismo tiempo Garuba demandó Orimolade estaba con él en su residencia de Okela, el “profeta cojo” fue creído para ser trabado para arriba en su sitio.

En el final de su confinamiento de diez años, Orimolade fue dicho para haber dado un partido grande para todos sus vecinos y visitantes de aldeas próximas. Esto también tenía su elemento milagroso porque, aparte de pedir que su madre haga limpio todos los potes disponibles en su hogar, él no hizo ninguna preparación seria para el banquete. Su madre obedeció su comando sin protesta y a cada uno el asombro, las huéspedes todas trajo platos del alimento como los regalos, que llenaron todos los potes, y comieron a su satisfacción.

Los diez años que él pasó en el confinamiento han sido descritos por muchos como el período él pasó en enfermedad. Según Abiodun, Orimolade fue confinado por siete años. Esto fue divulgada a ella por Orimolade mismo: “Él indicó que él vio las visiones continuas por siete años durante los cuales él no podría levantarse a partir de un punto como resultado de el cual él era cojo” [15]. Esto es corroborada por la iglesia unida de Cherubim y de los Seraphim que escribió el siguiente referente a Moses Orimolade:

En cierto rato el suyo edad temprana, él tomó enfermedad y por siete años completos él sufrió de este malady. En el final de su enfermedad, él hizo un hombre cojo, pero el dios lo hizo a camina milagrosamente. Durante el período de su enfermedad, el alcohol santo le enseñó cómo leer la biblia y memorizar lo que él leyó [16].

Confinado por Illness

A más cuenta independiente fue dada por el inversor de corriente. E. S. Sodeinde de la iglesia africana en un discurso que él leyó en el entierro de Orimolade el 19 de octubre de 1933. Según Sodeinde, Orimolade fue pulsado por una enfermedad sin revelar poco después su conversión al cristianismo y estaba en la cama por siete años. La enfermedad llegó a ser tan seria que su gente lo abandonó, esperando que él muera. Pero en un sueño lo aseguraron que él se recuperaría si él tomaría el agua dibujada de una corriente próxima. Esto hecha, él comenzó a recuperarse gradualmente hasta que él podría camina otra vez [17] pero él seguía siendo un hombre cojo para el resto de su vida y, según Phillips, él utilizó un palillo del paraguas para la ayuda. De todas estas cuentas, podemos concluir con seguridad que Orimolade sufrió realmente de una enfermedad que lo paralizó y lo hizo inmóvil por siete años. La visión popular es que él rechazó el consejo de sus amigos para buscar la ayuda médica durante su enfermedad. Podemos también asumir que era durante este período, cuando la meditación era posible, que él tomó decisiones de gran envergadura sobre su vida evangelistic.

El período pasado en el entrenamiento y la preparación de Orimolade por lo tanto representado del confinamiento para su trabajo del misionario. En el extremo de él él era totalmente equipado comenzar en serio la tarea para la cual él ordained. Por los cinco años próximos Orimolade viajó de un sitio a otro, como el St. Paul in the Bible, preaching with great zeal the gospel of Christ. Many miracles of healing were credited to him during this period. He finally arrived and settled in Lagos where the C & S was later founded.

Evangelistic Journeys

His first campaign was carried out in Irun, a village a few miles from Ikare [18]. Irun is said to be noted even today for its witchcraft practices. It was thus appropriate that the one who was to found a religious society averse to witchcraft should begin his campaign in this village. Thus "he opened the seal of witchcraft and acrobatic evil performances. (...) He also pulled down the image of Osijora (one of the divinities worshipped in the village) and fought with the evil spirits operating in the area" [19].

From Irun he was transported in a hammock-chair,--because of his paralysis,--to the neighbouring villages of Akungba and Oka, where he also preached. From Oka he moved to Akoko-Edo, visiting Ikiran and Ibillo towns. At Benin, he condemned the practice of human sacrifice. In a sermon to a large crowd, he said "God created man in his own image. It is quite unjustifiable to carry out human sacrifice and furthermore it is sacrilegious" [20]. Moved by his sermon, many traditional worshippers willingly gave up their emblems, images and charms for burning.

After visiting several other places in the Midwest, especially in the Niger Delta, he turned northward. He preached at Idah, Lokoja and at Okene, the main town of the Igbira tribe. In the last mentioned place he made many converts and helped them to establish a local C.M.S. Church. He then moved on to Ogori, another Igbora town, where he helped to start another C.M.S. Church for his converts. Thus, Orimolade pursued his evangelistic campaigns with the vigour of the apostle Paul and the enthusiasm of contemporary prophet William Wade Harris. In each of the places he visited, he directed his converts to the existing churches irrespective of denomination, and where there was no Christian church, he helped to establish one. He did not commit himself to any denomination, realizing that such a commitment would seriously limit his sphere of operation.

Several miracles were credited to Orimolade. In Kaba town he was attacked by a strange lion which he killed. In Ogidi village he purified a pool which the natives have worshipped from time immemorial to ensure that they remained in a harmonious relationship with the evil power it was supposed to possess.

He is credited with founding C.M.S. Churches in Abuja, Egbe, Igan and Ikasa (all in Yagba division). He then proceeded on to the far north, visiting Zaria, Bauchi and Adamawa provinces. It is also believed that he visited Sokoto, Kano and Bomu [21]. In the North he did not win many converts because of the prevalence of the Muslim religion there. He is, however, credited with building a prayer house in Nguru.

On his return journey to the South he stopped at Ilorin and spent some time there. He seems to have been widely known in the town as Alhaji-n-Yisa and he built a prayer house there [22]. He has also been credited with healing a lame young man and raising a young lady from the dead in this Muslim city [23].

When he left Ilorin, he visited Ikirun where he healed a number of sick people through prayer. He also preached in the neighbouring towns of Osogbo, Ede and Ogbomoso. In Ogbomoso he was said to have been openly condemned as a charlatan by a young woman. This woman's uncomplimentary remark, according to the report, was reprehensible to Orimolade and he quickly left the town. But before leaving he cursed the city: "Rain shall not fall in this town again, pregnant women shall not give birth to any new baby again and the lady (that is the offender) will surely lose her life" [24].

On leaving Ogbomoso, Orimolade went to the big city of Ibadan, where he stayed with the pastor of the African Church and astonished the people with "his powerful prayers in his Akoko dialect" [25]. From Ibadan he went to Abeokuta, according to C & S tradition, on the invitation of the Alake, the paramount ruler, imploring him to pray for an end to the Adubi War [26].

Having fulfilled the king's wish, Orimolade went to Ifako in Agege district and lived with Chief Jacob Kehinde Coker, the leader of the African Church.

A delegation from Ogbomoso met him here and pleaded with him to return with them to remove the spell his curse brought upon the town because it had thrown the population into a state of pandemonium and insecurity. Orimolade obliged when he learned that the young woman whose impertinent behaviour had caused the trouble had died. Back in Ogbomoso, he passionately prayed that the wrath of God manifested on it be averted. The prayer was answered and things immediately returned to normal: "Rain started to fall heavily, pregnant women gave birth to new babies. (...) Ogbomoso came to realize that Moses was sent by God and not by his own whims" [27].

Adventure in Lagos

According to the records of the Eternal Sacred Order of C & S Mount Zion, Ebute-Metta, Orimolade arrived in Lagos on July 12, 1924 and lodged with the sexton of Holy Trinity (Anglican) Church, Ebute-Ero, Emmanuel Olumodeji, believed to be from Orimolade's home town or district. The Advisory Board of the C & S (with its headquarters at 94, Railway Line, Odi-Olowo, Mushin) holds that the Rev. D. J. Oguntolu of the African Church, Ojokoro in Ijaye area was the person who directed Orimolade to the Ebute-Ero Church. Senior Apostle J. 0. Coker, then a member of Holy Trinity Church, but later one of the founding members of C & S, recollected that Olumodeji and Orimolade lived together in a small building, close to the archway in the Ebute-Ero Church [28].

With the church as his base, Moses Orimolade, as he became popularly known, began his evangelistic campaign in Lagos. One incident mentioned by Coker concerned the rumour that Lagos was going to be submerged in a tidal wave. Orimolade helped to avert this with his prayers at the United Native African Church Cathedral [29]. His connections with the African Church began back home in 1919 when the Rev. E. D. Sodeinde wanted him to become a full-time evangelist [30]. It might be true then, as Peel has suggested, that Oke's prophecy first prompted Orimolade to settle in Lagos, especially if we know that until he arrived in Lagos he was an itinerant preacher. Now in Lagos, he felt very much at home with African Church leaders, one of whom, identified as Chief J. K. Coker, always took him in his car, to preach in African Churches in the district.

He lived in Ebute-Ero for only two months, leaving the parsonage on September 11, 1924. His close association with the African Church might have displeased leaders of the Holy Trinity Church. The minister of the church, Ven. Archdeacon. T. A. J. Ogunbiyi, later criticized the C & S on the basis of Orimolade's earlier campaigns. It has been alleged by the C & S that the minister personally hated Orimolade and all that he stood for.

According to one tradition, Moses went straight to Ebute-Ero where Rev. Ogunbiyi lived. When he saw Moses he invited him to preach the sermon on an appointed Sunday. Moses preached to the gathering. He was reported to have read from Genesis to Exodus without opening the Bible and interpreted it verse by verse to the congregation. Everybody in the church was transfixed. When Ogunbiyi saw that Orimolade's sermon was moving and spiritually uplifting he told the congregation that Moses was a liar [31]. Ogunbiyi challenged Orimolade to tell them the school from which he had learned all the theories and translations of the Bible.

This tradition further claims that Archdeacon Ogunbiyi tried to harm Moses with charms but that, as a vindication of Orimolade's inviolability, it was the warden of the Church who became the victim. He collapsed but Orimolade's prayers resuscitated him. As a consequence of this incident, Moses Orimolade was nicknamed Baba Aladura (The Praying Father) in Lagos.

J. 0. Coker reportedly said that Orimolade left Holy Trinity parsonage because of his refusal to sell the water he always gave out for healing. The archdeacon, the apostle maintained, felt that Orimolade's blessed healing water should be a source of money for the church. He also felt uneasy about the overwhelming popularity the lame prophet was acquiring through his efficacious prayer, thrilling sermons and sound Bible knowledge, his lack of formal education notwithstanding [32]. The Advisory Board asserts that Moses was dragged out of the church and sent out of the parsonage. This humiliation of a harmless and physically disabled preacher aroused the sympathy of some church members, including J. 0. Coker and Gabriel Ogunyadi who were among the earliest members of the C&S Society [33].

Orimolade went back to the Ifako farm of Chief J. K. Coker and lived there for some time before returning to Lagos Island on December 20 of the same year to live in Chief Balogun Street residence [34]. He continued his open air preaching in Lagos, stressing the need for absolute faith in the Lord Jesus Christ, reliance on the power of the Holy Spirit, the efficacy of prayers for healing purposes and the use of Psalms. His outstanding ability was reflected in his proficiency in quoting passages from the Bible.

After five months in Balogun Street, Orimolade moved to the house of a Muslim leader, Momo Giwa. J. 0. Coker is of the opinion that Orimolade and Momo Giwa had met in Lokoja during the early days of Orimolade's evangelistic campaigns. When Giwa met him in Lagos years later, he easily recognized him and invited him to live with him in his house in Kester Lane, otherwise known as Ago Isofin. He moved into the house on May 7, 1925 and continued to make his presence in Lagos known through his regular open air sermons, his public disputation with Muslim teachers, his moving prayers and through his peculiar songs: Lori Oke Jordani l'anpe mi (On far away Jordan hill am I being invited) and E jek'afiinu didun... (Let us with a gladsome mind...).

Miraculous feats were credited to him during this period. A masquerader who tried to harm him with juju collapsed and died just as he (Orimolade) was reciting Psalm 91 in front of him and a baby boy who had swallowed a needle vomited it after he had prayed for him. He also began to have a definite group of admirers. They were always present at his campaign meetings and called on him from time to time for prayers and spiritual guidance. Notable among these "disciples" were Sarah Phillips,--the mother of H. A. Phillips,--Sabinah Roberts (now mother cherub of E.S.O. C & S and Mt. Zion) the late Isaac Adebulewo and H. A. Phillips, who said that he knew Moses Orimolade personally as he called regularly to invite his mother to his open air meetings. Such was his fame in Lagos before the June 1925 incident culminated in the founding of the C & S Movement.

Founding of the C & S Movement

We have seen Moses Orimolade as the man of faith, the charismatic leader, the spiritual man, the mysterious, the genius. But Orimolade also had all the attributes that makes one truly human. He was a very humble man who hardly ever used the word "I" to describe himself. He maintained that God is the great and the only "I AM." He therefore preferred the nominative plural "we" implying the whole group,--male, female, old and young [35].

He was an ascetic man and lived in celibacy all his life, although he sometimes kept female attendants [36]. Orimolade was not only frugal, he was actually poor. It is true that early dissident members of the C & S charged that he was imposing fees for healing, yet members of the Advisory Board have strongly refuted this accusation, adding that the spiritual father refused even to accept free gifts for any kind of healing. H. A. Phillips cited several instances when Moses rejected gifts offered by those he healed. His poverty never tempted him to take advantage of his spiritual position to improve his lot economically. If he needed money he would without hesitation, ask for modest donations from his affluent followers. He never received money with his own hand. His "safe" was a space under his sleeping mat and his benefactors knew that was where to deposit money meant for him. If a member required financial assistance. Moses would happily direct such a member to the same place for whatever amount he needed.

All his life Orimolade slept on the floor on ordinary mats. At home, he was always clad in a white, handwoven loincloth and had an ordinary cane basket to store his few pieces of clothing. He wore his hair long and never had it shaved. When it became untidy his lieutenants advised him to cover it up with a cap, especially in public places and whenever there were visitors. This was to avoid embarrassment both to the public and to members of the society. Through William Onanuga (Orimolade's immediate successor), who specialized in making embroidery on caps, a few caps were provided for Moses. This had been cited as the origin of the practice of wearing caps, now one of the distinguishing marks of the C & S. It was also probably in imitation of him that the practice of wearing long hair began among C & S prophets.

Moses Orimolade addressed most of his followers as sons. He would say to every newcomer: "My son, what do you desire we do for you?" [37] He was impartial, always more interested in pacifying than in judging. He would call an offender and make peace at once between him and his accuser. Orimolade loved peace and feared contravening orders of the government and the norms of society [38].

He invited the police to maintain the peace when he was apprehensive of public reaction on the return to Lagos of Abiodun and others from a very successful evangelistic tour in 1927. He also, in the crucial letter he wrote to Abiodun in 1928, at the outbreak of the quarrel which produced the first major split within the C & S, noted:

... in order to prevent a breach of peace, which you are daily contributing to create, I can no longer allow that we continue together as before. (...) I am therefore asking you through this letter to form your own society taking with you all the members as are willing to follow and cooperate with you. (...) I have reported the matter to the Commissioner of Police as I have come to Lagos not to (cause) or create trouble nor do I wish to be drawn into conflict with the government, for a breach of peace [39].

In this connection we can recall his visit to the administrator of Lagos Colony on May 17, 1929. Pleading his cause before this high government official, Orimolade explained that "in consequence of his good work, damaging articles in relation to himself appeared in certain Lagos papers. The Hon. Administrator, he advised, should take no notice of such articles without hearing his own side" [40].

Orimolade rarely prayed audibly except during general intercessions. He was given to meditation, such as is peculiar to yoga mystics. At the end of each of his usually long periods of meditation, the only visible evidence of which was an apparent look of absent-mindedness, he would heave a very deep sigh and to this all present would respond together: Iye (LIFE) [41]. He was called Baba Aladura, not as a title originally, but as a nickname before the C & S was organized. The Advisory Board therefore takes a very serious objection to anybody parading as Baba Aladura [42].

With the founding of the C & S in June 1925, Orimolade seemed to have realized the consummation of his evangelistic aspirations. From then on till his death on October 19, 1933 at only fifty-four, he remained in the background, allowing his youthful and socially more presentable followers to popularize the society. He stayed at home to attend to visitors who called for prayers and healing. He continued, however to appear in public on anniversaries and during processions, when he rode in a wheelchair behind the procession.

The years 1925 to 1927 were for Moses Orimolade years of glory. They were years of expansion for the C & S, a new radically and spiritually dynamic movement. During this time evangelists of the movement visited almost all parts of Yorubaland to preach and to establish branches. The north was also widely evangelized and effective inroads were made by his preachers.

With the internal dissensions which culminated in the separation of Christianah Abiodun Akinsowon and her supporters in 1929 and of the Praying Band of the Society under Ezekiel A. Davies in 1930, Orimolade began to experience trying times. The first secession robbed him of Abiodun, a charming and motivating leader of the society, and the second of the enlightened and affluent members of the young organization. During this period he changed his residence four times, living in Mr. Holloway's Martin Street house, W. A. Daodu's Egerton Street residence, Ezekiel Akindele Davies' Balogun Street house and finally in Ofin Canal from April to September 1929 when the trouble with the Praying Band was developing. From there he moved into 42, Daddy Alaja Street, where he lived as if in retirement. He spent the last four years of his life in that building leaving once, just a month before he died.

On September 14, 1933 he was taken to Osolake Street, Ebute-Metta from where he asked to be taken to Rev. D. J. Oguntolu's farm in Ojokoro. On October 19, 1933, exactly two weeks after his arrival there, Moses Tunolase died. Since his death, Ojokoro has become a sacred place to the C & S--as Mecca and Medina are to every true Moslem--a Holy Land, where one of the greatest prophets of the twentieth century was buried. He was not killed, he was not stoned, he was not sick. It was God's call in due season. [43].

A week before he died, Orimolade had blessed Abraham William Onanuga, an elderly but late convert, put one of his own garments on him and had presented him as his successor. Before he breathed his last, he was quoted as giving the following instructions:

Onanuga, take care of the flock. You will be the leader of my people. (...) Peter Omojola (his elder brother) it is time you go home. You elders (particularly pointing at J. 0. Coker, then leader, but now Senior Apostle General) teach Onanuga the constitution and working of the Holy Order because he does not know them sufficiently yet [44].

Three hours after he died, a visionary, Jeol Ifemade (now Jacob Ifemade and leader of the C & S on Hotonu Street), revealed at a prayer meeting at Ebute-Metta that he saw in a vision that the Baba Aladura had passed away, This was confirmed later that day when the news of his death was brought from Ojokoro to the society's headquarters. He was buried on October 20 and it was said that flocks of white birds hovered continuously over the grave until the burial ceremony was completed [45].

A memorial stone was erected on the site of his tomb, and memorial services have been held there annually since 1934 by both the 10, Hotonu Street section and Mt. Zion, Ebute-Metta section of the C & S. On October 18 of every year a vigil is observed, and on the following day a memorial service is held.

In his last days, Orimolade, in spite of the rebellion of his close followers, remained a cool-headed father of the society. He made an effort to re-unite the dissident groups into one strong, dynamic society, but his unwilling associates thwarted all his moves for peace.

All sections of the C & S made him a saint and prayers are said to the "God of Moses Orimolade" in the same manner as the Hebrews pray to the "God of Abraham, of Isaac and of Jacob." The Advisory Board has justified this canonization in these words:

He was the first person to introduce faith-healing into Christianity in this land. He also introduced other spiritual phenomena: clairvoyance, clairaudience [46], etc. Since his death, people go to worship at his graveyard. Even Muslims call there to offer prayers and suppliants go there to make their petitions. He placed the society in the hands of God pledging that if it was man-made, it would fail but if it was established by God Himself it would grow from strength to strength. The society had received visitors from everywhere, even from European countries, demonstrating the universal nature of the society. Orimolade had been found to be preaching in foreign countries [47].

Orimolade has been acclaimed as the sole and indisputable founder of the C & S. Stories and myths woven round his person are accepted by all members as literally true. To them these things are visible proofs of his divine authority.

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Moses Orimolade Tunolase
Automatically translated into Italian thanks to WorldLingo
Moses Orimolade Tunolase, conosciuto nei suoi giorni di boyhood come Orimolade Okejebu, è stato sopportato nella famiglia reale del Ode Sodi [1] di Omo'ba dei quarti di Okorun, Ikare, Nigeria occidentale. L'anno della sua nascita è stato dato tradizionalmente come 1879. Ai tempi della sua nascita, non ci era registrazione di nascita in Ikare. L'arte di scrittura e quindi mantenere delle annotazioni, ancora non erano diventato popolari in quella località. Quindi non abbiamo annotazione autentica della sua data di nascita.

La sua vita ha cominciato con un'esperienza che sconosciuta la sua madre ha avuta. Signora Odijoroto,--anche della stessa casa reale [2],--era nel cespuglio in cui era andato tagliare la legna da ardere mentre era pesante con il bambino. Ha preso più legna da ardere che potrebbe alzare da sè. Ha realizzato che dovrebbe ridurre il pacco per potere trasportarlo. Appena allora ha sentito una voce dirle il senso più facile alzare il pacco anche se non lo rendesse più piccolo. Ha osservato intorno nel astonishment grande, ma ha visto nessuno. La voce ha parlato ancora: “Non frightened. Sono il bambino in vostro womb. Segua il mio consiglio e sia sul vostro senso " [3]. È stata diretta alzare il pacco in su ad un'estremità e, con l'aiuto di lei le mani, ginocchio e testa, danno dei calci a sull'altra estremità. Il consiglio era semplice e molto evidente e Odijoroto si è incolpato di pensare all'idea inizialmente.

Nascita e parte posteriore Mysterious

di infanzia nel paese, lei abbastanza naturalmente relativa la sua esperienza incredibile a Tunolase, il suo marito, che ha organizzato che l'oracolo di Ifa è consultato immediatamente. La coppia è stata sorprenda quando l'oracolo ha predetto che il bambino della concezione sarebbe un san importante. Inoltre ha detto che il bambino stava trasmettendo dal dio onnipotente per predicare il gospel del suo figlio, Jesus Christ. Ciò era oltre la comprensione sia di Tunolase che della sua moglie, particolarmente poichè il gospel cristiano ancora non era stato predicato in quella località. Tuttavia, i rites prescritti sono stati effettuati e le offerte sono state fatte per accertare una consegna sicuro per la madre. Tunolase, egli stesso un priest di Ifa, ha consultato privatamente l'oracolo per più chiarimento circa il bambino previsto e più ulteriormente è stato rivelato che sarebbe un bambino maschio pre-ordained del dio come suo apostle speciale ai pagans di Yorubaland. Doveva quindi essere trattare come un Nazarite.

L'ultimo arrivo di nuovo bambino portato ai relativi genitori ha mescolato le sensibilità. Erano felici che un nuovo membro era stato aggiunto alla famiglia ma sono stati riempiti di imbarazzo e di apprensione in considerazione delle circostanze che circondano la sua nascita e gli avvenimenti che si sono presentati il giorno che è stato sopportato. Si dice che il nuovo bambino “si è levato in piedi in su nella relativa anima di nascita„ che vuole “a cammina fuori tre volte.„ Tuttavia, l'ostetrica che ha aiutato durante il lavoro della madre “ha compresso il bambino con forza.„ Convocato alla scena, il padre confuso ha cominciato ai incantations del recite che finalmente hanno calmato il bambino eccitato. Allora ha uscito segnalare a determinata gente anziana che cosa era accaduto nella sua casa [4].

Questa storia probabilmente è il senso la chiesa unita di Cherubim ed i Seraphim (C & S) rappresenta la paralisi prolungata del Moses Orimolade. Si crede generalmente che, come conseguenza diretta di questo avvenimento, il ragazzo Orimolade potrebbe nè levarsi in piedi nè camminare fino a che non sia stato bene in cinque anni. I incantations pronunciati dal suo padre hanno avuti l'effetto horrible di un curse che potrebbe renderlo incapace permanente. Tunolase era in modo da frightened da questo avvenimento sconosciuto che ha deciso evitare nuovo imbarazzo uccidendosi. Ad una riunione della famiglia, che ha convocato, ha rilevato le sue intenzioni di fare così ma è stato condannato per il suo cowardice apparente. Egunjobi, uno dei suoi propri bambini, pensiero per lui sarebbe ragionevole vivere per vedere che cosa il bambino si trasformerebbe in. Mentre Tunolase ha espresso la soddisfazione con i entreaties della sua famiglia, il suoi visibili non dichiarano di parte di sinistra malinconica dubbio che ha avuto poco Time to Live.

Il colpo finale è venuto con il messaggio Tunolase ricevuto dal ragazzo infantile, alcuni giorni dopo che avesse allontanato Orimolade e la sua madre dalla sua vista per la merce: che dovrebbe andare alla parte superiore ad una di una collina vicina (ora conosciuta dalla C & dalla S in Ikare come Calvary) e là in penitence confessi i suoi sins al dio. Questo messaggio ha gettato Tunolase in un dichiarare di disperazione assoluta ed è stato preso l'Illinois. Ha chiesto che la sua moglie, madre del Orimolade, è convocata al suo lato del letto. Mentre la donna sobbing si è inginocchiata al lato di lui, la ha benedetta nel modo di un uomo anziano del Yoruba circa per morire. Ha morto alcuni giorni dopo questo evento ed è stato sepolto onorato.

Orimolade Okejebu ha speso la sua gioventù in Ikare. Appena ha fatto destare l'eccitamento dagli avvenimenti sperimentati alla sua nascita si è abbassato che si è trasformato in ancora nel centro di attenzione. Questa volta la scena era nell'unica chiesa nella città, st Chiesa Anglican dello Stephen, che ha appartenuto al C.M.S. Missione. Su questa notte particolare, il ministro è stato disegnato alla chiesa da una luce sconosciuta e dal suono di canto. Stava imbarazzando a lui come qualcuno potrebbe usare la costruzione a quel periodo della notte senza sua conoscenza in modo da ha deciso studiare. Ha battuto all'entrata principale ed al portello aperti da sè. Alla sua stupefazione grande, la costruzione intera era vuota tranne un piccolo bambino di circa cinque che si siedono sul pavimento in un genere di illuminazione phosphorescent luminosa. Si è presentato al ministro scosso [5] che il bambino che staring tranquillamente lui, unruffled dalla sua intrusione, era Orimolade il ragazzo sconosciuto che si era trasformato in nel colloquio della città, che era senza dubbio quello chi stava cantando come se fosse un choir intero.

Come conseguenza di questo incontro, il ministro ha persuaso il suo congregation di impiegare Orimolade per insegnare loro alcune delle sue canzoni spiritose. Il ragazzo li ha obbligati e che insegnato che alcune canzoni religiose, ma presto hanno dato in su a causa della loro povera risposta.

Questo episodio di mezzanotte è probabilmente un'illustrazione dell'associazione iniziale del Orimolade con la chiesa. Secondo la buccia, il Christianity è stato introdotto in Akoko verso la fine di 1890s [6]. E se Orimolade fosse un convertito in anticipo, allora deve diventare un cristiano quando era ancora un ragazzo. L'invertitore. J. K. Ajayi-Ajagbe, quale J. 0. Coker ha identificato con l'avvenimento di mezzanotte, benchè un ministro Methodist, predicato una volta pubblicamente in nome della C & della S [7]. Coker potrebbe essere di destra nel suo presupposto che il ministro aveva conosciuto Orimolade nella sua sede di Ikare prima che cominciasse il suo viaggio di missionario.

Orimolade è stato disilluso dall'atteggiamento non cooperativo dei cristiani in Ikare, particolarmente perché ridiculed lui a causa della sua inabilità. Ha ritenuto che depresso ed apprensivo circa il successo della sua missione da esso è sembrato probabilmente che per sempre fosse andicappato fisicamente. Soprafato da questi pensieri, ha pregato appassionato una notte, chiedente una manifestazione di alimentazione del dio. In risposta alla sua preghiera, un angelo è comparso a lui in un sogno e gli ha dato tre oggetti: un asta, insignia reali e una parte superiore. L'asta ha indicato “un asta della vittoria,„ i insignia erano “l'alimentazione della preghiera ed alimentazione di parlare.„ La parte superiore ha corrisposto “a tutto il honour e multi-rispetta di ogni individuo all'arco prima di lui, per ricevere il blessing„ [8].

Quando ha svegliato dal suo sonno, ha saputo che la sua preghiera era stata sentita. Si è reso conto che la sua chiamata per predicare il gospel di Christ era irrevocabile. “Ha ordinato la sua madre lavare lui (...) e da quel momento in poi il gospel di Jesus Christ iniziato senza interruzione. (...) È stato dato l'alimentazione sopra tutto devilish " [9].

Da questo punto, le attività di Orimolade sono state orientate verso le sue campagne di missionario. Questo sogno ha contrassegnato formalmente la sua commissione per uscire e predicare.

I regali che hanno corrisposto, se soltanto a distanza, ai regali degli uomini saggi a Jesus, diventasse per Orimolade, simboli di autorità. Le sue campagne hanno cominciato quando ha fatto una petizione con successo le autorità della polizia per il rilascio di alcuni cristiani che sono stati coinvolgere in uno scontrare con i devoti della religione tradizionale nella città. Secondo tradizione di S & di C, Orimolade ha viaggiato alla città di Kabba in cui le persone arrestate erano state ritenute ed ha assicurato il loro rilascio.

Allora si è presentato ai suoi avversari in Ikare che aumenterebbe il loro prestigio se potessero vincerli eccedenza in modo da decidessero impressionarli conced su lui uno dei titoli priestly delle loro istituzioni tradizionali. Ha approfittato di questa occasione non solo rifiutare l'offerta, ma anche affermare a loro il messaggio cristiano. Ha predicato con tale veemenza quello:

La terra ha aperto la relativa bocca (...) ed erano tutto l'impauriti e molti di loro hanno funzionato via, ma il suo fratello Egunjobi ha fatto molti rituali secondo le abitudini antiche per mettere la terra di nuovo alla relativa chiusura precedente. (...) Là era proclamazioni circa il terremoto in modo che la gente dall'estero venisse testimoniare l'avvenimento ed il suo nome (del Orimolade) fosse spaventoso quanto quello di uno spirito invisibile [10].

Ciò ha contrassegnato virtualmente la conclusione di ostilità verso lui dai cristiani nella città di Ikare. La C & la S insistono che il Christianity ha cominciato a svilupparsi dopo dai salti e dai limiti che avvenimento. Orimolade è andato dalla via alla via che predica il gospel. Circa 1916, ha fatto una chiamata a Owo dove ha impressionato il C.M.S. Membri della chiesa con il suo Scripture che cita abilità.

Inoltre è stabilito che Orimolade provato una volta per entrare nel commercio, comprando e vendendo i dadi dell'olio e della cola di palma come commercio stava fiorendo fra la gente di Ikare ed i commercianti del Hausa dalla Nigeria del Nord. Si è detto per viaggiare ad un villaggio nordico denominato Oshokoshoko. Sul suo senso ha incontrato un angelo che gli ha ricordato della sua missione come prophet del dio e quello non dovrebbe gettare fuori bordo la predica per commerciare. È stato preso il ill ed il suo compagno ha preso il suo rapporto di nuovo alla sua gente. Egunjobi, il suo fratello, è stato spedito immediatamente per riportarlo a casa. Ma prima che Egunjobi raggiungesse Oshokoshoko, Orimolade era arrivato indietro in Ikare dall'mezzi che nessun potrebbero spiegare.

Un'altra tradizione dichiara che Orimolade si è limitato ad una stanza per dieci anni où non ha permesso che qualcuno preparasse i suoi pasti. Anche se ha mangiato durante questo tempo nessuno potrebbe discernere la fonte del suo alimento [12].

Inoltre si è detto per essere nel communion costante con le figure celesti invisibili poiché era frequentemente conversazione sentita mentre da solo quando nessuno aveva entrato apparentemente nella sua stanza. Occasionalmente, emergerebbe resplendent, in regalia destinato tradizionalmente per i re, per annunciare che crowned il re del mondo e presto comincerebbe il suo regno [13].

Durante questo periodo si è detto ad ubiquista. Due casi si sono citati. Il primo era il suo incontro con una donna contro quale aveva nutrito una rimostranza dal giorno della sua nascita. Ciò era la stessa donna che aveva funto da ostetrica tradizionale il giorno della sua nascita e che lo ha respinto tre volte mentre ha tentato di camminare alcuni minuti dopo che fosse trasportato. Ha venuto a contatto del suo un pomeriggio mentre stava rinviando da Arigidi, ad un villaggio vicino ed ordinato lei per trasportarla sulle sue indietro tre volte atone per il sin di quel giorno fateful. “Ed ora che la donna non ha avuta ancora sin contro il dio, (Orimolade) ha chiesto alla donna di andare sicuro„ [14].

La cosa curiosa circa l'avvenimento era quel Orimolade mai di sinistra la sua stanza durante il giorno in questione. La donna ha riferito naturalmente la sua esperienza alla sua gente ed in un aspetto dei giorni la città intera stava parlandolo.

Il secondo caso era la chiamata che sconosciuta ha effettuato al suo amico più leale, Garuba, che ha vissuto nei quarti di Okela in Ikare. Al tempo stesso Garuba ha esatto Orimolade era con lui nella sua residenza di Okela, “il prophet zoppo„ si è creduto per essere bloccato in su nella sua stanza.

Alla conclusione della sua relegazione di dieci anni, Orimolade si è detto per dare un grande partito per tutti i suoi vicini ed ospiti ai dai villaggi vicini. Ciò inoltre ha avuta relativo elemento miraculous perché, oltre a chiedere alla sua madre di rendere pulito tutti i POT disponibili nella loro sede, non ha fatto preparazioni serie per la festività. La sua madre ha obbedito il suo ordine senza protesta ed a tutto la stupefazione, gli ospiti tutti ha portato i piatti di alimento come regali, che hanno riempito tutti i POT ed hanno mangiato alla loro soddisfazione.

I dieci anni che ha speso nella relegazione sono stati descritti da molti come il periodo ha speso nella malattia. Secondo Abiodun, Orimolade è stato limitato per sette anni. Ciò è stata rilevata a lei da Orimolade egli stesso: “Ha dichiarato che ha visto le visioni continue per sette anni où non potrebbe alzarsi da un punto come conseguenza di cui era zoppo„ [15]. Ciò è confermata dalla chiesa unita di Cherubim e dei Seraphim che ha scritto quanto segue riguardo a Moses Orimolade:

A certo tempo di suo età giovane, ha preso il ill e per sette anni completi ha sofferto da questo malady. Alla conclusione della sua malattia, è diventato un uomo zoppo, ma il dio lo ha fatto a cammina miraculously. Durante il periodo della sua malattia, è stato insegnato dallo spirito santo come leggere la bibbia e memorizzare qualunque ha letto [16].

Limitato dal cliente

più indipendente della Illness A è stato dato dall'invertitore. E. S. Sodeinde della chiesa africana in un discorso che ha letto al funerale di Orimolade il 19 ottobre 1933. Secondo Sodeinde, Orimolade è stato colpito da una malattia nascosta subito dopo la sua conversione a Christianity ed era in base per sette anni. La malattia è diventato così seria che la sua gente lo ha abbandonato, invitare a morire. Ma in un sogno si è assicurato che recupererebbe se prendesse l'acqua estratta ad un da un flusso vicino. Ciò fatta, non ha cominciato a recuperare gradualmente fino a che lui potrebbe cammina ancora [17] ma è rimasto un uomo zoppo per il resto della sua vita e, secondo "phillips", ha utilizzato un bastone dell'ombrello per supporto. Da tutti questi clienti, possiamo concludere sicuro che Orimolade realmente ha sofferto da una malattia che lo ha paralizzato e lo ha reso immobile per sette anni. La vista popolare è che ha rifiutato il consiglio dei suoi amici per cercare il sussidio medico durante la sua malattia. Possiamo anche supporre che aveva luogo durante questo periodo, quando la meditazione era possibile, che ha preso le decisioni ampie circa la sua vita evangelistic.

Il periodo speso nell'addestramento e nella preparazione del Orimolade quindi rappresentato di relegazione per il suo lavoro di missionario. All'estremità di esso completamente è stato dotato per cominciare in sincero l'operazione per cui ordained. Per i cinque anni successivi Orimolade ha viaggiato da un posto ad un altro, come la st Paul in the Bible, preaching with great zeal the gospel of Christ. Many miracles of healing were credited to him during this period. He finally arrived and settled in Lagos where the C & S was later founded.

Evangelistic Journeys

His first campaign was carried out in Irun, a village a few miles from Ikare [18]. Irun is said to be noted even today for its witchcraft practices. It was thus appropriate that the one who was to found a religious society averse to witchcraft should begin his campaign in this village. Thus "he opened the seal of witchcraft and acrobatic evil performances. (...) He also pulled down the image of Osijora (one of the divinities worshipped in the village) and fought with the evil spirits operating in the area" [19].

From Irun he was transported in a hammock-chair,--because of his paralysis,--to the neighbouring villages of Akungba and Oka, where he also preached. From Oka he moved to Akoko-Edo, visiting Ikiran and Ibillo towns. At Benin, he condemned the practice of human sacrifice. In a sermon to a large crowd, he said "God created man in his own image. It is quite unjustifiable to carry out human sacrifice and furthermore it is sacrilegious" [20]. Moved by his sermon, many traditional worshippers willingly gave up their emblems, images and charms for burning.

After visiting several other places in the Midwest, especially in the Niger Delta, he turned northward. He preached at Idah, Lokoja and at Okene, the main town of the Igbira tribe. In the last mentioned place he made many converts and helped them to establish a local C.M.S. Church. He then moved on to Ogori, another Igbora town, where he helped to start another C.M.S. Church for his converts. Thus, Orimolade pursued his evangelistic campaigns with the vigour of the apostle Paul and the enthusiasm of contemporary prophet William Wade Harris. In each of the places he visited, he directed his converts to the existing churches irrespective of denomination, and where there was no Christian church, he helped to establish one. He did not commit himself to any denomination, realizing that such a commitment would seriously limit his sphere of operation.

Several miracles were credited to Orimolade. In Kaba town he was attacked by a strange lion which he killed. In Ogidi village he purified a pool which the natives have worshipped from time immemorial to ensure that they remained in a harmonious relationship with the evil power it was supposed to possess.

He is credited with founding C.M.S. Churches in Abuja, Egbe, Igan and Ikasa (all in Yagba division). He then proceeded on to the far north, visiting Zaria, Bauchi and Adamawa provinces. It is also believed that he visited Sokoto, Kano and Bomu [21]. In the North he did not win many converts because of the prevalence of the Muslim religion there. He is, however, credited with building a prayer house in Nguru.

On his return journey to the South he stopped at Ilorin and spent some time there. He seems to have been widely known in the town as Alhaji-n-Yisa and he built a prayer house there [22]. He has also been credited with healing a lame young man and raising a young lady from the dead in this Muslim city [23].

When he left Ilorin, he visited Ikirun where he healed a number of sick people through prayer. He also preached in the neighbouring towns of Osogbo, Ede and Ogbomoso. In Ogbomoso he was said to have been openly condemned as a charlatan by a young woman. This woman's uncomplimentary remark, according to the report, was reprehensible to Orimolade and he quickly left the town. But before leaving he cursed the city: "Rain shall not fall in this town again, pregnant women shall not give birth to any new baby again and the lady (that is the offender) will surely lose her life" [24].

On leaving Ogbomoso, Orimolade went to the big city of Ibadan, where he stayed with the pastor of the African Church and astonished the people with "his powerful prayers in his Akoko dialect" [25]. From Ibadan he went to Abeokuta, according to C & S tradition, on the invitation of the Alake, the paramount ruler, imploring him to pray for an end to the Adubi War [26].

Having fulfilled the king's wish, Orimolade went to Ifako in Agege district and lived with Chief Jacob Kehinde Coker, the leader of the African Church.

A delegation from Ogbomoso met him here and pleaded with him to return with them to remove the spell his curse brought upon the town because it had thrown the population into a state of pandemonium and insecurity. Orimolade obliged when he learned that the young woman whose impertinent behaviour had caused the trouble had died. Back in Ogbomoso, he passionately prayed that the wrath of God manifested on it be averted. The prayer was answered and things immediately returned to normal: "Rain started to fall heavily, pregnant women gave birth to new babies. (...) Ogbomoso came to realize that Moses was sent by God and not by his own whims" [27].

Adventure in Lagos

According to the records of the Eternal Sacred Order of C & S Mount Zion, Ebute-Metta, Orimolade arrived in Lagos on July 12, 1924 and lodged with the sexton of Holy Trinity (Anglican) Church, Ebute-Ero, Emmanuel Olumodeji, believed to be from Orimolade's home town or district. The Advisory Board of the C & S (with its headquarters at 94, Railway Line, Odi-Olowo, Mushin) holds that the Rev. D. J. Oguntolu of the African Church, Ojokoro in Ijaye area was the person who directed Orimolade to the Ebute-Ero Church. Senior Apostle J. 0. Coker, then a member of Holy Trinity Church, but later one of the founding members of C & S, recollected that Olumodeji and Orimolade lived together in a small building, close to the archway in the Ebute-Ero Church [28].

With the church as his base, Moses Orimolade, as he became popularly known, began his evangelistic campaign in Lagos. One incident mentioned by Coker concerned the rumour that Lagos was going to be submerged in a tidal wave. Orimolade helped to avert this with his prayers at the United Native African Church Cathedral [29]. His connections with the African Church began back home in 1919 when the Rev. E. D. Sodeinde wanted him to become a full-time evangelist [30]. It might be true then, as Peel has suggested, that Oke's prophecy first prompted Orimolade to settle in Lagos, especially if we know that until he arrived in Lagos he was an itinerant preacher. Now in Lagos, he felt very much at home with African Church leaders, one of whom, identified as Chief J. K. Coker, always took him in his car, to preach in African Churches in the district.

He lived in Ebute-Ero for only two months, leaving the parsonage on September 11, 1924. His close association with the African Church might have displeased leaders of the Holy Trinity Church. The minister of the church, Ven. Archdeacon. T. A. J. Ogunbiyi, later criticized the C & S on the basis of Orimolade's earlier campaigns. It has been alleged by the C & S that the minister personally hated Orimolade and all that he stood for.

According to one tradition, Moses went straight to Ebute-Ero where Rev. Ogunbiyi lived. When he saw Moses he invited him to preach the sermon on an appointed Sunday. Moses preached to the gathering. He was reported to have read from Genesis to Exodus without opening the Bible and interpreted it verse by verse to the congregation. Everybody in the church was transfixed. When Ogunbiyi saw that Orimolade's sermon was moving and spiritually uplifting he told the congregation that Moses was a liar [31]. Ogunbiyi challenged Orimolade to tell them the school from which he had learned all the theories and translations of the Bible.

This tradition further claims that Archdeacon Ogunbiyi tried to harm Moses with charms but that, as a vindication of Orimolade's inviolability, it was the warden of the Church who became the victim. He collapsed but Orimolade's prayers resuscitated him. As a consequence of this incident, Moses Orimolade was nicknamed Baba Aladura (The Praying Father) in Lagos.

J. 0. Coker reportedly said that Orimolade left Holy Trinity parsonage because of his refusal to sell the water he always gave out for healing. The archdeacon, the apostle maintained, felt that Orimolade's blessed healing water should be a source of money for the church. He also felt uneasy about the overwhelming popularity the lame prophet was acquiring through his efficacious prayer, thrilling sermons and sound Bible knowledge, his lack of formal education notwithstanding [32]. The Advisory Board asserts that Moses was dragged out of the church and sent out of the parsonage. This humiliation of a harmless and physically disabled preacher aroused the sympathy of some church members, including J. 0. Coker and Gabriel Ogunyadi who were among the earliest members of the C&S Society [33].

Orimolade went back to the Ifako farm of Chief J. K. Coker and lived there for some time before returning to Lagos Island on December 20 of the same year to live in Chief Balogun Street residence [34]. He continued his open air preaching in Lagos, stressing the need for absolute faith in the Lord Jesus Christ, reliance on the power of the Holy Spirit, the efficacy of prayers for healing purposes and the use of Psalms. His outstanding ability was reflected in his proficiency in quoting passages from the Bible.

After five months in Balogun Street, Orimolade moved to the house of a Muslim leader, Momo Giwa. J. 0. Coker is of the opinion that Orimolade and Momo Giwa had met in Lokoja during the early days of Orimolade's evangelistic campaigns. When Giwa met him in Lagos years later, he easily recognized him and invited him to live with him in his house in Kester Lane, otherwise known as Ago Isofin. He moved into the house on May 7, 1925 and continued to make his presence in Lagos known through his regular open air sermons, his public disputation with Muslim teachers, his moving prayers and through his peculiar songs: Lori Oke Jordani l'anpe mi (On far away Jordan hill am I being invited) and E jek'afiinu didun... (Let us with a gladsome mind...).

Miraculous feats were credited to him during this period. A masquerader who tried to harm him with juju collapsed and died just as he (Orimolade) was reciting Psalm 91 in front of him and a baby boy who had swallowed a needle vomited it after he had prayed for him. He also began to have a definite group of admirers. They were always present at his campaign meetings and called on him from time to time for prayers and spiritual guidance. Notable among these "disciples" were Sarah Phillips,--the mother of H. A. Phillips,--Sabinah Roberts (now mother cherub of E.S.O. C & S and Mt. Zion) the late Isaac Adebulewo and H. A. Phillips, who said that he knew Moses Orimolade personally as he called regularly to invite his mother to his open air meetings. Such was his fame in Lagos before the June 1925 incident culminated in the founding of the C & S Movement.

Founding of the C & S Movement

We have seen Moses Orimolade as the man of faith, the charismatic leader, the spiritual man, the mysterious, the genius. But Orimolade also had all the attributes that makes one truly human. He was a very humble man who hardly ever used the word "I" to describe himself. He maintained that God is the great and the only "I AM." He therefore preferred the nominative plural "we" implying the whole group,--male, female, old and young [35].

He was an ascetic man and lived in celibacy all his life, although he sometimes kept female attendants [36]. Orimolade was not only frugal, he was actually poor. It is true that early dissident members of the C & S charged that he was imposing fees for healing, yet members of the Advisory Board have strongly refuted this accusation, adding that the spiritual father refused even to accept free gifts for any kind of healing. H. A. Phillips cited several instances when Moses rejected gifts offered by those he healed. His poverty never tempted him to take advantage of his spiritual position to improve his lot economically. If he needed money he would without hesitation, ask for modest donations from his affluent followers. He never received money with his own hand. His "safe" was a space under his sleeping mat and his benefactors knew that was where to deposit money meant for him. If a member required financial assistance. Moses would happily direct such a member to the same place for whatever amount he needed.

All his life Orimolade slept on the floor on ordinary mats. At home, he was always clad in a white, handwoven loincloth and had an ordinary cane basket to store his few pieces of clothing. He wore his hair long and never had it shaved. When it became untidy his lieutenants advised him to cover it up with a cap, especially in public places and whenever there were visitors. This was to avoid embarrassment both to the public and to members of the society. Through William Onanuga (Orimolade's immediate successor), who specialized in making embroidery on caps, a few caps were provided for Moses. This had been cited as the origin of the practice of wearing caps, now one of the distinguishing marks of the C & S. It was also probably in imitation of him that the practice of wearing long hair began among C & S prophets.

Moses Orimolade addressed most of his followers as sons. He would say to every newcomer: "My son, what do you desire we do for you?" [37] He was impartial, always more interested in pacifying than in judging. He would call an offender and make peace at once between him and his accuser. Orimolade loved peace and feared contravening orders of the government and the norms of society [38].

He invited the police to maintain the peace when he was apprehensive of public reaction on the return to Lagos of Abiodun and others from a very successful evangelistic tour in 1927. He also, in the crucial letter he wrote to Abiodun in 1928, at the outbreak of the quarrel which produced the first major split within the C & S, noted:

... in order to prevent a breach of peace, which you are daily contributing to create, I can no longer allow that we continue together as before. (...) I am therefore asking you through this letter to form your own society taking with you all the members as are willing to follow and cooperate with you. (...) I have reported the matter to the Commissioner of Police as I have come to Lagos not to (cause) or create trouble nor do I wish to be drawn into conflict with the government, for a breach of peace [39].

In this connection we can recall his visit to the administrator of Lagos Colony on May 17, 1929. Pleading his cause before this high government official, Orimolade explained that "in consequence of his good work, damaging articles in relation to himself appeared in certain Lagos papers. The Hon. Administrator, he advised, should take no notice of such articles without hearing his own side" [40].

Orimolade rarely prayed audibly except during general intercessions. He was given to meditation, such as is peculiar to yoga mystics. At the end of each of his usually long periods of meditation, the only visible evidence of which was an apparent look of absent-mindedness, he would heave a very deep sigh and to this all present would respond together: Iye (LIFE) [41]. He was called Baba Aladura, not as a title originally, but as a nickname before the C & S was organized. The Advisory Board therefore takes a very serious objection to anybody parading as Baba Aladura [42].

With the founding of the C & S in June 1925, Orimolade seemed to have realized the consummation of his evangelistic aspirations. From then on till his death on October 19, 1933 at only fifty-four, he remained in the background, allowing his youthful and socially more presentable followers to popularize the society. He stayed at home to attend to visitors who called for prayers and healing. He continued, however to appear in public on anniversaries and during processions, when he rode in a wheelchair behind the procession.

The years 1925 to 1927 were for Moses Orimolade years of glory. They were years of expansion for the C & S, a new radically and spiritually dynamic movement. During this time evangelists of the movement visited almost all parts of Yorubaland to preach and to establish branches. The north was also widely evangelized and effective inroads were made by his preachers.

With the internal dissensions which culminated in the separation of Christianah Abiodun Akinsowon and her supporters in 1929 and of the Praying Band of the Society under Ezekiel A. Davies in 1930, Orimolade began to experience trying times. The first secession robbed him of Abiodun, a charming and motivating leader of the society, and the second of the enlightened and affluent members of the young organization. During this period he changed his residence four times, living in Mr. Holloway's Martin Street house, W. A. Daodu's Egerton Street residence, Ezekiel Akindele Davies' Balogun Street house and finally in Ofin Canal from April to September 1929 when the trouble with the Praying Band was developing. From there he moved into 42, Daddy Alaja Street, where he lived as if in retirement. He spent the last four years of his life in that building leaving once, just a month before he died.

On September 14, 1933 he was taken to Osolake Street, Ebute-Metta from where he asked to be taken to Rev. D. J. Oguntolu's farm in Ojokoro. On October 19, 1933, exactly two weeks after his arrival there, Moses Tunolase died. Since his death, Ojokoro has become a sacred place to the C & S--as Mecca and Medina are to every true Moslem--a Holy Land, where one of the greatest prophets of the twentieth century was buried. He was not killed, he was not stoned, he was not sick. It was God's call in due season. [43].

A week before he died, Orimolade had blessed Abraham William Onanuga, an elderly but late convert, put one of his own garments on him and had presented him as his successor. Before he breathed his last, he was quoted as giving the following instructions:

Onanuga, take care of the flock. You will be the leader of my people. (...) Peter Omojola (his elder brother) it is time you go home. You elders (particularly pointing at J. 0. Coker, then leader, but now Senior Apostle General) teach Onanuga the constitution and working of the Holy Order because he does not know them sufficiently yet [44].

Three hours after he died, a visionary, Jeol Ifemade (now Jacob Ifemade and leader of the C & S on Hotonu Street), revealed at a prayer meeting at Ebute-Metta that he saw in a vision that the Baba Aladura had passed away, This was confirmed later that day when the news of his death was brought from Ojokoro to the society's headquarters. He was buried on October 20 and it was said that flocks of white birds hovered continuously over the grave until the burial ceremony was completed [45].

A memorial stone was erected on the site of his tomb, and memorial services have been held there annually since 1934 by both the 10, Hotonu Street section and Mt. Zion, Ebute-Metta section of the C & S. On October 18 of every year a vigil is observed, and on the following day a memorial service is held.

In his last days, Orimolade, in spite of the rebellion of his close followers, remained a cool-headed father of the society. He made an effort to re-unite the dissident groups into one strong, dynamic society, but his unwilling associates thwarted all his moves for peace.

All sections of the C & S made him a saint and prayers are said to the "God of Moses Orimolade" in the same manner as the Hebrews pray to the "God of Abraham, of Isaac and of Jacob." The Advisory Board has justified this canonization in these words:

He was the first person to introduce faith-healing into Christianity in this land. He also introduced other spiritual phenomena: clairvoyance, clairaudience [46], etc. Since his death, people go to worship at his graveyard. Even Muslims call there to offer prayers and suppliants go there to make their petitions. He placed the society in the hands of God pledging that if it was man-made, it would fail but if it was established by God Himself it would grow from strength to strength. The society had received visitors from everywhere, even from European countries, demonstrating the universal nature of the society. Orimolade had been found to be preaching in foreign countries [47].

Orimolade has been acclaimed as the sole and indisputable founder of the C & S. Stories and myths woven round his person are accepted by all members as literally true. To them these things are visible proofs of his divine authority.

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Moses Orimolade Tunolase
Automatically translated into German thanks to WorldLingo
Moses Orimolade Tunolase, bekannt an seinen Knabenaltertagen als Orimolade Okejebu, wurde in die königliche Familie der Omo'ba Ode Sodi [1] der Okorun Viertel, Ikare, Westnigeria getragen. Das Jahr seiner Geburt ist traditionsgemäß als 1879 gegeben worden. Zu der Zeit seiner Geburt gab es kein Geburt Register in Ikare. Die kunst des Schreibens und folglich das Halten der Aufzeichnungen, waren nicht noch in dieser Stelle populär geworden. Wir haben folglich keine authentische Aufzeichnung seines Geburt Datums.

Sein Leben fing mit einer merkwürdigen Erfahrung an, die seine Mutter hatte. Frau Odijoroto,--auch vom gleichen königlichen Haus [2],--war im Busch, wohin sie gegangen war, Brennholz zu schneiden, während sie mit Kind schwer war. Sie holte mehr Brennholz, als sie durch anheben könnte. Sie verwirklichte, daß sie das Bündel würde verringern müssen zwecks trägt es. Gerade dann sie hörte eine Stimme, ihr die einfachste Weise zu erklären, das Bündel anzuheben, selbst wenn sie es nicht kleiner bildete. Sie schaute herum im großen Erstaunen, aber sah keine. Die Stimme sprach wieder: „Seien nicht erschrocken Sie. Ich bin das Kind in Ihrer Geb5rmutter. Folgen Sie meinem Rat und seien Sie auf Ihrer Weise " [3]. Sie wurde beauftragt, das Bündel bei einem Ende oben anzuheben und, mit Hilfe sie treten Hände, Knie und Kopf, herauf das andere Ende. Der Rat war einfach und sehr offensichtlich und Odijoroto tadelte sich für nicht an die Idee zuerst gedacht haben.

Geheimnisvolle Geburt und Kindheit-

Rückseite zu Hause, sie ziemlich natürlich in Verbindung stehend ihre unglaubliche Erfahrung mit Tunolase, ihr Ehemann, der dafür sorgte, daß das Ifa Orakel sofort beraten wird. Das Paar war überrascht, als das Orakel voraussagte, daß das Kind der Auffassung ein wichtiges Heiliges sein würde. Es sagte auch, daß das Kind vom Almighty Gott gesendet wurde, um das Evangelium seines Sohns, Jesus Christ zu predigen. Dieses war über dem Erfassen von Tunolase und von seiner Frau hinaus, besonders da das christliche Evangelium nicht noch in dieser Stelle gepredigt worden war. Jedoch wurden die vorgeschriebenen rites durchgeführt und Opfer wurden gebildet, um eine sichere Anlieferung für die Mutter sicherzustellen. Tunolase, selbst ein Ifa Priester, beriet das Orakel privat für mehr Aufklärung über das erwartete Kind, und es wurde weiter aufgedeckt, daß es ein männliches Kind sein würde, das vom Gott als sein spezieller Apostel zu den Heiden von Yorubaland vorherbestimmt ist. Er sollte folglich als Nazarite behandelt werden.

Die entscheidende Ankunft des neuen Kindes, das seinen Eltern geholt wurde, mischte Gefühle. Sie waren glücklich, daß ein neues Mitglied der Familie hinzugefügt worden war, aber wurden mit Verlegenheit und Befürchtung angesichts der Umstände gefüllt, die seine Geburt und die Ereignisse, die, umgeben am Tag auftraten, den, er geboren war. Es wird gesagt, daß das neue Kind „stand oben in seinem“ wünschenden „Geburt Blut zu gehen heraus dreimal.“ Jedoch drückte die Hebamme, die während der Arbeit des Mutter „half, das Baby mit Kraft.“ herunter Zusammengerufen zur Szene, fing der verlegene Vater zu den recite Beschwörungen an, die schließlich das aufgeregte Kind beruhigten. Er ging dann aus, bestimmte ältere Leute zu berichten, was in seinem Haus [4] geschehen war.

Diese Geschichte ist vermutlich die Weise die vereinigte Kirche von Cherubim und Seraphim (C u. S) erklärt Moses Orimolades verlängerte Paralyse. Es wird im Allgemeinen geglaubt, daß, als direkte Konsequenz dieses Ereignisses, der Junge Orimolade weder stehen noch gehen könnte, bis er gut über fünf Jahren des Alters füehlte. Die Beschwörungen, die von seinem Vater ausgesprochen wurden, hatten den schrecklichen Effekt eines Fluches, der incapacitated ihn dauerhaft konnte. Tunolase war also erschrocken durch dieses merkwürdige Ereignis, daß er entschied, jede weitere Verlegenheit zu vermeiden, indem er sich tötete. Bei einer Familie Sitzung die er zusammenkam, gab er, seine Absichten frei, so zu tun aber wurde für seine offensichtliche Feigheit verurteilt. Egunjobi, eins seiner eigenen Kinder, Gedanke würde es angemessen für ihn sein zu leben, um zu sehen, was das Kind werden würde. Während Tunolase Zufriedenheit mit den Begehren seiner Familie ausdrückte, sein sichtbarer Zustand des melancholischen links kein Zweifel, daß er wenig Time to Live hatte.

Der abschließende Schlag kam mit der Anzeige Tunolase, das vom Säuglingsjungen, einige Tage empfangen wurde, nachdem er Orimolade und seine Mutter von seinem Anblick für gutes entlassen hatte: daß er zur Oberseite eines nahe gelegenen Hügels (jetzt bekannt durch C u. S in Ikare als Kalvarienberg) und dort im penitence gehen sollte, seine Sünden zum Gott bekennen Sie. Diese Anzeige warf Tunolase in einen Zustand von äußern Verzweiflung und ihm wurde Illinois genommen. Er verlangte, daß seine Frau, Mutter Orimolades, zu seinem Kopfende zusammengerufen wird. Während die sobbing Frau neben ihm knite, segnete er sie in der Weise eines älteren Yorubamannes ungefähr, um zu sterben. Er starb einige Tage nach diesem Fall und wurde achtbar begraben.

Orimolade Okejebu gab seine Jugend in Ikare aus. Ließ kaum die Aufregung durch die Ereignisse wecken, die an seiner Geburt erfahren wurden, nachließ, als er die Mitte der Aufmerksamkeit wieder wurde. Dieses Mal war die Szene in der einzigen Kirche in der Stadt, Str. Stephens anglikanische Kirche, die dem C.M.S. gehörte. Mission. Auf dieser bestimmten Nacht wurde der Minister zur Kirche durch ein merkwürdiges Licht und den Ton des Singens gezeichnet. Es verwirrte zu ihm, wie jedes das Gebäude der Nacht ohne sein Wissen zu dieser Zeit benutzen könnte, also er entschied nachzuforschen. Er klopfte am Haupteingang und an der Tür, die selbst geöffnet waren. Zu seiner großen Verwunderung war das vollständige Gebäude außer einem kleinen Kind von ungefähr fünf sitzend auf dem Fußboden in einer Art helle phosphorescent Ablichtung leer. Es trat zum entsetzten Minister [5] den das Kind, das ruhig entlang er anstarrt, durch sein Eindringen unruffled, war Orimolade der merkwürdige Junge auf, der das Gespräch der Stadt geworden war, daß er zweifellos der war, wer gesungen hatte, als wenn er ein vollständiger Chor war.

Resultierend aus diesem Treffen überzeugte der Minister seine Versammlung, Orimolade einzusetzen, um ihnen einige seiner geistigen Liede zu unterrichten. Der Junge verband und unterrichtete sie, daß einige fromme Liede, aber bald oben infolge von ihrer schlechten Antwort gaben.

Diese Mitternachtepisode ist vermutlich eine Abbildung von Orimolades früher Verbindung mit der Kirche. Entsprechend Schale wurde Christentum in Akoko Ende 1890s [6] eingeführt. Und wenn Orimolade ein frühes Bekehrtes war, dann muß er ein Christ geworden sein, als er noch ein Junge war. Der Polwender. J. K. Ajayi-Ajagbe, das J. 0. Coker hat mit dem Mitternachtereignis, obwohl ein methodistischer Minister gekennzeichnet, einmal öffentlich gepredigt im Namen des C u. des S [7]. Coker konnte in seiner Annahme Recht haben, daß der Minister Orimolade in seinem Ikare Haus gekannt hatte, bevor er seine Missionarsreise anfing.

Orimolade wurde durch die unkooperative Haltung der Christen in Ikare ernüchtert, besonders weil sie ihn wegen seiner Unfähigkeit lächerlich machten. Er glaubte, daß niedergedrückt und scharfsinnig über den Erfolg seiner Mission seit ihm wahrscheinlich schien, daß er für immer physikalisch behindert würde. Überwältigt durch diese Gedanken, betete er leidenschaftlich eine Nacht und bat um eine äusserung der Energie des Gottes. In Beantwortung seines Gebets erschien ein Engel zu ihm in einem Traum und gab ihm drei Gegenstände: eine Stange, königliche Abzeichen und eine Krone. Die Stange bedeutete eine „Stange des Sieges,“ waren die Abzeichen „die Energie des Gebets und Energie des Sprechens.“ Die Krone stand für „alle Ehre und multi-respektiert von jeder Einzelperson zum Bogen vor ihm, um Segen zu empfangen“ [8].

Als er von seinem Schlaf aufwachte, wußte er, daß sein Gebet gehört worden war. Er stellte fest, daß sein Anruf, zum des Evangeliums von Christ zu predigen unwiderruflich war. „Er bestellte seine Mutter, ihn dann an zu waschen (...) und vom Evangelium von Jesus Christ begonnen ohne Unterbrechung. (...) Wurde ihm Energie über devilish alles " gegeben [9].

Von diesem Punkt wurden die Tätigkeiten von Orimolade in Richtung zu seinen Missionarskampagnen verwiesen. Dieser Traum kennzeichnete formal seine Kommission, um zu erlöschen und zu predigen.

Die Geschenke, die entsprachen, wenn nur entfernt, zu den Geschenken der klugen Männer zu Jesus, für Orimolade wurde, Symbole der Berechtigung. Seine Kampagnen fingen an, als er erfolgreich Polizeibehörden für die Freigabe einiger Christen ersuchte, die in ein Zusammentreffen in eifrige Anhänger der traditionellen Religion in der Stadt miteinbezogen wurden. Entsprechend C u. S Tradition reiste Orimolade zur Kabba Stadt, in der die festgehaltenen Personen zurückgehalten worden waren, und sicherte ihre Freigabe.

Es trat dann zu seinen Konkurrenten in Ikare auf, daß es ihr Prestige erhöhen würde, wenn sie ihn gewinnen konnten überschuß, also sie entschieden, ihn zu beeindrucken, indem sie auf ihm einen der priesterlichen Titel ihren traditionellen Anstalten schenkten. Er nutzte diese Gelegenheit, das Angebot nicht nur zurückzuweisen, aber zu ihnen die christliche Anzeige auch zu proklamieren. Er predigte mit solcher Vehemenz den:

Die Masse öffnete seine öffnung (...) und sie hatten ganz Angst und viele von ihnen liefen weg, aber sein Bruder Egunjobi tat viele Rituale entsprechend alten Gewohnheiten, um die Masse zurück zu seinem ehemaligen Schliessen zu setzen. (...) Dort waren Proklamationen über das Erdbeben, damit Leute aus dem Ausland kamen, das Ereignis zu zeugen und sein (Orimolades) Name so ängstlich wie der eines unsichtbaren Geistes [10] war.

Dieses kennzeichnete praktisch das Ende der Feindseligkeit in Richtung zu ihm von den Christen in der Ikare Stadt. Das c u. das S beharren, daß Christentum anfing, durch Sprünge und Grenzen nachher zu wachsen, die Ereignis. Orimolade ging von Straße zu die Straße, die das Evangelium predigt. Ungefähr 1916, bildete er Owo einen Besuch, in dem er das C.M.S. beeindruckte. Kirchemitglieder mit seinem Scripture, das Fähigkeit veranschlägt.

Es wird auch gehalten, daß Orimolade einmal versuchte, in den Handel einzusteigen, indem er Palmöl- und Kolabaumnüsse kaufte und verkaufte, wie Handel zwischen den Ikare Leuten und den Hausahändlern von Nordnigeria blühte. Er wurde gesagt, zu einem Norddorf gereist zu sein, das Oshokoshoko genannt wurde. Auf seiner Weise traf er einen Engel an, der ihn an seine Mission als Prophet des Gottes erinnerte, und das sollte er nicht das Predigen für das Handeln abwerfen. Ihm wurde Kranke genommen und sein Begleiter nahm seinen Report zurück zu seinen Leuten. Egunjobi, sein Bruder, wurde sofort geschickt, um ihn zurück zu holen nach Hause. Aber, bevor Egunjobi Oshokoshoko erreichte, war Orimolade zurück in Ikare durch Mittel angekommen, die keine erklären konnten.

Eine andere Tradition gibt an, daß Orimolade auf einem Raum für 10 Jahre sich begrenzte, während deren er nicht jedem erlaubte, seine Mahlzeiten vorzubereiten. Obwohl er während dieser Zeit aß, könnte niemand die Quelle seiner Nahrung [12] erkennen.

Er wurde auch gesagt, um in der konstanten Kommunion mit unsichtbaren himmlischen Abbildungen zu sein, da er häufig gehörtes Unterhalten während war, alleine als anscheinend niemand seinen Raum betreten hatte. Gelegentlich würde er resplendent, im regalia auftauchen, das traditionsgemäß für Könige konzipiert war, um zu verkünden, daß ihm der König der Welt gekrönt worden war und würde bald seine Herrschaft [13] anfangen.

Während dieser Periode wurde er zu überall vorhandenem gesagt. Zwei Fälle wurden zitiert. Das erste war sein Treffen mit einer Frau, gegen die er eine Beschwerde seit dem Tag seiner Geburt gepflegt hatte. Dieses war die gleiche Frau, die als die traditionelle Hebamme am Tag seiner Geburt gedient hatten und die ihn zurück dreimal drückte, während er versuchte, zu gehen einige Minuten, nachdem er geliefert wurde. Er traf ihren einen Nachmittag, während sie von Arigidi, ein nahe gelegenes Dorf zurückkam, und bestellt ihr, um ihn auf ihren zurück drei Zeiten zu tragen, für die Sünde dieses verhängnisvollen Tages zu büßen. „Und nun da die Frau keine Sünde gegen Gott wieder hatte, bat er (Orimolade) die Frau, sicher zu gehen“ [14].

Die neugierige Sache über das Ereignis war dieses linke Orimolade nie sein Raum während des Tages in der Frage. Die Frau bezog verständlich ihre Erfahrung auf ihren Leuten, und in einer Angelegenheit von Tagen sprach die vollständige Stadt über sie.

Der zweite Fall war der merkwürdige Besuch, den er seinem loyalsten Freund zahlte, Garuba, das in den Okela Vierteln in Ikare lebte. Zur Zeit behauptete Garuba Orimolade war mit ihm in seinem Okela Wohnsitz, der „lahme Prophet“ wurde geglaubt, oben in seinem Raum verriegelt zu werden.

Am Ende seiner zehnjährigen Beschränkung, wurde Orimolade gesagt, eine große Partei für alle seine Nachbarn und Besucher von den nahe gelegenen Dörfern gegeben zu haben. Dieses hatte auch sein wundersames Element, weil, abgesehen von dem Bitten seiner Mutter, sauber alle vorhandenen Töpfe in ihrem Haus zu bilden, er keine ernsten Vorbereitungen für das Fest bildete. Seine Mutter befolgte seinen Befehl ohne Protest und zu jeder holte Verwunderung, die Gäste alle Teller der Nahrung, wie Geschenke, die alle Töpfe füllten, und sie aßen zu ihrer Zufriedenheit.

Die 10 Jahre, die er in der Beschränkung verbrachte, sind durch viele beschrieben worden, wie die Periode er in der Krankheit verbrachte. Entsprechend Abiodun wurde Orimolade für sieben Jahre begrenzt. Dieses wurde zu ihr von Orimolade selbst freigegeben: „Er gab an, daß er ununterbrochene Anblicke für sieben Jahre sah, während deren er nicht von einem Punkt aufstehen könnte, resultierend aus dem er“ lahm war [15]. Dieses wird durch die vereinigte Kirche von Cherubim und von Seraphim bekräftigt, die das folgende hinsichtlich Moseses Orimolade schrieb:

Zu einer bestimmten Zeit von seinem frühes Alter, nahm er Kranken und für sieben komplette Jahre litt er unter dieser Krankheit. Am Ende seiner Krankheit, wurde er ein lahmer Mann, aber Gott bildete ihn zu gehen wundersam. Während der Periode seiner Krankheit, wurde er durch den heiligen Geist unterrichtet, wie man die Bibel liest und sich merkt, was auch immer er las [16].

Begrenzt durch Illness

A unabhängigeres Konto wurde durch den Polwender gegeben. E. S. Sodeinde der afrikanischen Kirche in einer Rede, die er am Begräbnis von Orimolade am 19. Oktober 1933 las. Entsprechend Sodeinde wurde Orimolade durch eine stille Krankheit kurz nach seiner Umwandlung zum Christentum angeschlagen und war im Bett für sieben Jahre. Die Krankheit wurde so ernst, daß seine Leute ihn verließen und ihn erwarteten zu sterben. Aber in einem Traum wurde er versichert, daß er zurückgewinnen würde, wenn er das Wasser nehmen würde, das von einem nahe gelegenen Strom gezeichnet wurde. Getanes dieses, fing er an, stufenweise zurückzugewinnen bis er könnte geht wieder [17] aber er blieb ein lahmer Mann für den Rest seines Lebens und, entsprechend Kreuzkopf, benutzte er einen Regenschirmstock für Unterstützung. Aus allen diesen Konten können wir sicher feststellen, daß Orimolade wirklich unter einer Krankheit litt, die gelähmt er und übertragen ihm unbeweglich für sieben Jahre. Die populäre Ansicht ist, daß er den Rat seiner Freunde ablehnte, um ärztliche Betreuung während seiner Krankheit zu suchen. Wir können auch annehmen, daß es während dieser Periode war, als Meditation möglich war, daß er weitreichende Entscheidungen über sein evangelistic Leben traf.

Die Periode verbracht Beschränkung im Training und in der Vorbereitung folglich dargestellten Orimolades für seine Missionarsarbeit. Am Ende von ihm war er vollausgebaut, in ernsthaftem die Aufgabe anzufangen, für die er ordiniert worden war. Für die folgenden fünf Jahre reiste Orimolade von Platz zu Platz, wie Str. Paul in the Bible, preaching with great zeal the gospel of Christ. Many miracles of healing were credited to him during this period. He finally arrived and settled in Lagos where the C & S was later founded.

Evangelistic Journeys

His first campaign was carried out in Irun, a village a few miles from Ikare [18]. Irun is said to be noted even today for its witchcraft practices. It was thus appropriate that the one who was to found a religious society averse to witchcraft should begin his campaign in this village. Thus "he opened the seal of witchcraft and acrobatic evil performances. (...) He also pulled down the image of Osijora (one of the divinities worshipped in the village) and fought with the evil spirits operating in the area" [19].

From Irun he was transported in a hammock-chair,--because of his paralysis,--to the neighbouring villages of Akungba and Oka, where he also preached. From Oka he moved to Akoko-Edo, visiting Ikiran and Ibillo towns. At Benin, he condemned the practice of human sacrifice. In a sermon to a large crowd, he said "God created man in his own image. It is quite unjustifiable to carry out human sacrifice and furthermore it is sacrilegious" [20]. Moved by his sermon, many traditional worshippers willingly gave up their emblems, images and charms for burning.

After visiting several other places in the Midwest, especially in the Niger Delta, he turned northward. He preached at Idah, Lokoja and at Okene, the main town of the Igbira tribe. In the last mentioned place he made many converts and helped them to establish a local C.M.S. Church. He then moved on to Ogori, another Igbora town, where he helped to start another C.M.S. Church for his converts. Thus, Orimolade pursued his evangelistic campaigns with the vigour of the apostle Paul and the enthusiasm of contemporary prophet William Wade Harris. In each of the places he visited, he directed his converts to the existing churches irrespective of denomination, and where there was no Christian church, he helped to establish one. He did not commit himself to any denomination, realizing that such a commitment would seriously limit his sphere of operation.

Several miracles were credited to Orimolade. In Kaba town he was attacked by a strange lion which he killed. In Ogidi village he purified a pool which the natives have worshipped from time immemorial to ensure that they remained in a harmonious relationship with the evil power it was supposed to possess.

He is credited with founding C.M.S. Churches in Abuja, Egbe, Igan and Ikasa (all in Yagba division). He then proceeded on to the far north, visiting Zaria, Bauchi and Adamawa provinces. It is also believed that he visited Sokoto, Kano and Bomu [21]. In the North he did not win many converts because of the prevalence of the Muslim religion there. He is, however, credited with building a prayer house in Nguru.

On his return journey to the South he stopped at Ilorin and spent some time there. He seems to have been widely known in the town as Alhaji-n-Yisa and he built a prayer house there [22]. He has also been credited with healing a lame young man and raising a young lady from the dead in this Muslim city [23].

When he left Ilorin, he visited Ikirun where he healed a number of sick people through prayer. He also preached in the neighbouring towns of Osogbo, Ede and Ogbomoso. In Ogbomoso he was said to have been openly condemned as a charlatan by a young woman. This woman's uncomplimentary remark, according to the report, was reprehensible to Orimolade and he quickly left the town. But before leaving he cursed the city: "Rain shall not fall in this town again, pregnant women shall not give birth to any new baby again and the lady (that is the offender) will surely lose her life" [24].

On leaving Ogbomoso, Orimolade went to the big city of Ibadan, where he stayed with the pastor of the African Church and astonished the people with "his powerful prayers in his Akoko dialect" [25]. From Ibadan he went to Abeokuta, according to C & S tradition, on the invitation of the Alake, the paramount ruler, imploring him to pray for an end to the Adubi War [26].

Having fulfilled the king's wish, Orimolade went to Ifako in Agege district and lived with Chief Jacob Kehinde Coker, the leader of the African Church.

A delegation from Ogbomoso met him here and pleaded with him to return with them to remove the spell his curse brought upon the town because it had thrown the population into a state of pandemonium and insecurity. Orimolade obliged when he learned that the young woman whose impertinent behaviour had caused the trouble had died. Back in Ogbomoso, he passionately prayed that the wrath of God manifested on it be averted. The prayer was answered and things immediately returned to normal: "Rain started to fall heavily, pregnant women gave birth to new babies. (...) Ogbomoso came to realize that Moses was sent by God and not by his own whims" [27].

Adventure in Lagos

According to the records of the Eternal Sacred Order of C & S Mount Zion, Ebute-Metta, Orimolade arrived in Lagos on July 12, 1924 and lodged with the sexton of Holy Trinity (Anglican) Church, Ebute-Ero, Emmanuel Olumodeji, believed to be from Orimolade's home town or district. The Advisory Board of the C & S (with its headquarters at 94, Railway Line, Odi-Olowo, Mushin) holds that the Rev. D. J. Oguntolu of the African Church, Ojokoro in Ijaye area was the person who directed Orimolade to the Ebute-Ero Church. Senior Apostle J. 0. Coker, then a member of Holy Trinity Church, but later one of the founding members of C & S, recollected that Olumodeji and Orimolade lived together in a small building, close to the archway in the Ebute-Ero Church [28].

With the church as his base, Moses Orimolade, as he became popularly known, began his evangelistic campaign in Lagos. One incident mentioned by Coker concerned the rumour that Lagos was going to be submerged in a tidal wave. Orimolade helped to avert this with his prayers at the United Native African Church Cathedral [29]. His connections with the African Church began back home in 1919 when the Rev. E. D. Sodeinde wanted him to become a full-time evangelist [30]. It might be true then, as Peel has suggested, that Oke's prophecy first prompted Orimolade to settle in Lagos, especially if we know that until he arrived in Lagos he was an itinerant preacher. Now in Lagos, he felt very much at home with African Church leaders, one of whom, identified as Chief J. K. Coker, always took him in his car, to preach in African Churches in the district.

He lived in Ebute-Ero for only two months, leaving the parsonage on September 11, 1924. His close association with the African Church might have displeased leaders of the Holy Trinity Church. The minister of the church, Ven. Archdeacon. T. A. J. Ogunbiyi, later criticized the C & S on the basis of Orimolade's earlier campaigns. It has been alleged by the C & S that the minister personally hated Orimolade and all that he stood for.

According to one tradition, Moses went straight to Ebute-Ero where Rev. Ogunbiyi lived. When he saw Moses he invited him to preach the sermon on an appointed Sunday. Moses preached to the gathering. He was reported to have read from Genesis to Exodus without opening the Bible and interpreted it verse by verse to the congregation. Everybody in the church was transfixed. When Ogunbiyi saw that Orimolade's sermon was moving and spiritually uplifting he told the congregation that Moses was a liar [31]. Ogunbiyi challenged Orimolade to tell them the school from which he had learned all the theories and translations of the Bible.

This tradition further claims that Archdeacon Ogunbiyi tried to harm Moses with charms but that, as a vindication of Orimolade's inviolability, it was the warden of the Church who became the victim. He collapsed but Orimolade's prayers resuscitated him. As a consequence of this incident, Moses Orimolade was nicknamed Baba Aladura (The Praying Father) in Lagos.

J. 0. Coker reportedly said that Orimolade left Holy Trinity parsonage because of his refusal to sell the water he always gave out for healing. The archdeacon, the apostle maintained, felt that Orimolade's blessed healing water should be a source of money for the church. He also felt uneasy about the overwhelming popularity the lame prophet was acquiring through his efficacious prayer, thrilling sermons and sound Bible knowledge, his lack of formal education notwithstanding [32]. The Advisory Board asserts that Moses was dragged out of the church and sent out of the parsonage. This humiliation of a harmless and physically disabled preacher aroused the sympathy of some church members, including J. 0. Coker and Gabriel Ogunyadi who were among the earliest members of the C&S Society [33].

Orimolade went back to the Ifako farm of Chief J. K. Coker and lived there for some time before returning to Lagos Island on December 20 of the same year to live in Chief Balogun Street residence [34]. He continued his open air preaching in Lagos, stressing the need for absolute faith in the Lord Jesus Christ, reliance on the power of the Holy Spirit, the efficacy of prayers for healing purposes and the use of Psalms. His outstanding ability was reflected in his proficiency in quoting passages from the Bible.

After five months in Balogun Street, Orimolade moved to the house of a Muslim leader, Momo Giwa. J. 0. Coker is of the opinion that Orimolade and Momo Giwa had met in Lokoja during the early days of Orimolade's evangelistic campaigns. When Giwa met him in Lagos years later, he easily recognized him and invited him to live with him in his house in Kester Lane, otherwise known as Ago Isofin. He moved into the house on May 7, 1925 and continued to make his presence in Lagos known through his regular open air sermons, his public disputation with Muslim teachers, his moving prayers and through his peculiar songs: Lori Oke Jordani l'anpe mi (On far away Jordan hill am I being invited) and E jek'afiinu didun... (Let us with a gladsome mind...).

Miraculous feats were credited to him during this period. A masquerader who tried to harm him with juju collapsed and died just as he (Orimolade) was reciting Psalm 91 in front of him and a baby boy who had swallowed a needle vomited it after he had prayed for him. He also began to have a definite group of admirers. They were always present at his campaign meetings and called on him from time to time for prayers and spiritual guidance. Notable among these "disciples" were Sarah Phillips,--the mother of H. A. Phillips,--Sabinah Roberts (now mother cherub of E.S.O. C & S and Mt. Zion) the late Isaac Adebulewo and H. A. Phillips, who said that he knew Moses Orimolade personally as he called regularly to invite his mother to his open air meetings. Such was his fame in Lagos before the June 1925 incident culminated in the founding of the C & S Movement.

Founding of the C & S Movement

We have seen Moses Orimolade as the man of faith, the charismatic leader, the spiritual man, the mysterious, the genius. But Orimolade also had all the attributes that makes one truly human. He was a very humble man who hardly ever used the word "I" to describe himself. He maintained that God is the great and the only "I AM." He therefore preferred the nominative plural "we" implying the whole group,--male, female, old and young [35].

He was an ascetic man and lived in celibacy all his life, although he sometimes kept female attendants [36]. Orimolade was not only frugal, he was actually poor. It is true that early dissident members of the C & S charged that he was imposing fees for healing, yet members of the Advisory Board have strongly refuted this accusation, adding that the spiritual father refused even to accept free gifts for any kind of healing. H. A. Phillips cited several instances when Moses rejected gifts offered by those he healed. His poverty never tempted him to take advantage of his spiritual position to improve his lot economically. If he needed money he would without hesitation, ask for modest donations from his affluent followers. He never received money with his own hand. His "safe" was a space under his sleeping mat and his benefactors knew that was where to deposit money meant for him. If a member required financial assistance. Moses would happily direct such a member to the same place for whatever amount he needed.

All his life Orimolade slept on the floor on ordinary mats. At home, he was always clad in a white, handwoven loincloth and had an ordinary cane basket to store his few pieces of clothing. He wore his hair long and never had it shaved. When it became untidy his lieutenants advised him to cover it up with a cap, especially in public places and whenever there were visitors. This was to avoid embarrassment both to the public and to members of the society. Through William Onanuga (Orimolade's immediate successor), who specialized in making embroidery on caps, a few caps were provided for Moses. This had been cited as the origin of the practice of wearing caps, now one of the distinguishing marks of the C & S. It was also probably in imitation of him that the practice of wearing long hair began among C & S prophets.

Moses Orimolade addressed most of his followers as sons. He would say to every newcomer: "My son, what do you desire we do for you?" [37] He was impartial, always more interested in pacifying than in judging. He would call an offender and make peace at once between him and his accuser. Orimolade loved peace and feared contravening orders of the government and the norms of society [38].

He invited the police to maintain the peace when he was apprehensive of public reaction on the return to Lagos of Abiodun and others from a very successful evangelistic tour in 1927. He also, in the crucial letter he wrote to Abiodun in 1928, at the outbreak of the quarrel which produced the first major split within the C & S, noted:

... in order to prevent a breach of peace, which you are daily contributing to create, I can no longer allow that we continue together as before. (...) I am therefore asking you through this letter to form your own society taking with you all the members as are willing to follow and cooperate with you. (...) I have reported the matter to the Commissioner of Police as I have come to Lagos not to (cause) or create trouble nor do I wish to be drawn into conflict with the government, for a breach of peace [39].

In this connection we can recall his visit to the administrator of Lagos Colony on May 17, 1929. Pleading his cause before this high government official, Orimolade explained that "in consequence of his good work, damaging articles in relation to himself appeared in certain Lagos papers. The Hon. Administrator, he advised, should take no notice of such articles without hearing his own side" [40].

Orimolade rarely prayed audibly except during general intercessions. He was given to meditation, such as is peculiar to yoga mystics. At the end of each of his usually long periods of meditation, the only visible evidence of which was an apparent look of absent-mindedness, he would heave a very deep sigh and to this all present would respond together: Iye (LIFE) [41]. He was called Baba Aladura, not as a title originally, but as a nickname before the C & S was organized. The Advisory Board therefore takes a very serious objection to anybody parading as Baba Aladura [42].

With the founding of the C & S in June 1925, Orimolade seemed to have realized the consummation of his evangelistic aspirations. From then on till his death on October 19, 1933 at only fifty-four, he remained in the background, allowing his youthful and socially more presentable followers to popularize the society. He stayed at home to attend to visitors who called for prayers and healing. He continued, however to appear in public on anniversaries and during processions, when he rode in a wheelchair behind the procession.

The years 1925 to 1927 were for Moses Orimolade years of glory. They were years of expansion for the C & S, a new radically and spiritually dynamic movement. During this time evangelists of the movement visited almost all parts of Yorubaland to preach and to establish branches. The north was also widely evangelized and effective inroads were made by his preachers.

With the internal dissensions which culminated in the separation of Christianah Abiodun Akinsowon and her supporters in 1929 and of the Praying Band of the Society under Ezekiel A. Davies in 1930, Orimolade began to experience trying times. The first secession robbed him of Abiodun, a charming and motivating leader of the society, and the second of the enlightened and affluent members of the young organization. During this period he changed his residence four times, living in Mr. Holloway's Martin Street house, W. A. Daodu's Egerton Street residence, Ezekiel Akindele Davies' Balogun Street house and finally in Ofin Canal from April to September 1929 when the trouble with the Praying Band was developing. From there he moved into 42, Daddy Alaja Street, where he lived as if in retirement. He spent the last four years of his life in that building leaving once, just a month before he died.

On September 14, 1933 he was taken to Osolake Street, Ebute-Metta from where he asked to be taken to Rev. D. J. Oguntolu's farm in Ojokoro. On October 19, 1933, exactly two weeks after his arrival there, Moses Tunolase died. Since his death, Ojokoro has become a sacred place to the C & S--as Mecca and Medina are to every true Moslem--a Holy Land, where one of the greatest prophets of the twentieth century was buried. He was not killed, he was not stoned, he was not sick. It was God's call in due season. [43].

A week before he died, Orimolade had blessed Abraham William Onanuga, an elderly but late convert, put one of his own garments on him and had presented him as his successor. Before he breathed his last, he was quoted as giving the following instructions:

Onanuga, take care of the flock. You will be the leader of my people. (...) Peter Omojola (his elder brother) it is time you go home. You elders (particularly pointing at J. 0. Coker, then leader, but now Senior Apostle General) teach Onanuga the constitution and working of the Holy Order because he does not know them sufficiently yet [44].

Three hours after he died, a visionary, Jeol Ifemade (now Jacob Ifemade and leader of the C & S on Hotonu Street), revealed at a prayer meeting at Ebute-Metta that he saw in a vision that the Baba Aladura had passed away, This was confirmed later that day when the news of his death was brought from Ojokoro to the society's headquarters. He was buried on October 20 and it was said that flocks of white birds hovered continuously over the grave until the burial ceremony was completed [45].

A memorial stone was erected on the site of his tomb, and memorial services have been held there annually since 1934 by both the 10, Hotonu Street section and Mt. Zion, Ebute-Metta section of the C & S. On October 18 of every year a vigil is observed, and on the following day a memorial service is held.

In his last days, Orimolade, in spite of the rebellion of his close followers, remained a cool-headed father of the society. He made an effort to re-unite the dissident groups into one strong, dynamic society, but his unwilling associates thwarted all his moves for peace.

All sections of the C & S made him a saint and prayers are said to the "God of Moses Orimolade" in the same manner as the Hebrews pray to the "God of Abraham, of Isaac and of Jacob." The Advisory Board has justified this canonization in these words:

He was the first person to introduce faith-healing into Christianity in this land. He also introduced other spiritual phenomena: clairvoyance, clairaudience [46], etc. Since his death, people go to worship at his graveyard. Even Muslims call there to offer prayers and suppliants go there to make their petitions. He placed the society in the hands of God pledging that if it was man-made, it would fail but if it was established by God Himself it would grow from strength to strength. The society had received visitors from everywhere, even from European countries, demonstrating the universal nature of the society. Orimolade had been found to be preaching in foreign countries [47].

Orimolade has been acclaimed as the sole and indisputable founder of the C & S. Stories and myths woven round his person are accepted by all members as literally true. To them these things are visible proofs of his divine authority.

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Moses Orimolade Tunolase
Automatically translated into Portuguese thanks to WorldLingo
Moses Orimolade Tunolase, conhecido em seus dias do boyhood como Orimolade Okejebu, foi carregado na família real do Ode Sodi de Omo'ba [1] de quartos de Okorun, Ikare, Nigéria ocidental. O ano de seu nascimento foi dado tradicional como 1879. Na altura de seu nascimento, não havia nenhum registro do nascimento em Ikare. A arte da escrita e conseqüentemente manter-se dos registros, não se tinham tornado ainda populares nesse locality. Nós não temos conseqüentemente nenhum registro authentic de sua data do nascimento.

Sua vida começou com uma experiência que estranha sua mãe teve. Senhora Odijoroto,--também da mesma casa real [2],--era no arbusto aonde tinha ido cortar o firewood quando era pesada com criança. Buscou mais firewood do que poderia levantar por herself. Realizou que teria que reduzir o pacote o carrega. Apenas então ouviu uma voz dizer-lhe a maneira a mais fácil levantar o pacote mesmo se não o fizesse menor. Olhou ao redor no astonishment grande, mas viu ninguém. A voz falou outra vez: “Não frightened. Eu sou a criança em seu womb. Siga meu conselho e esteja em sua maneira " [3]. Foi dirigida levantar acima o pacote em uma extremidade e, com a ajuda dela as mãos, joelho e cabeça, retrocedem acima da outra extremidade. O conselho era simples e muito óbvio e Odijoroto responsabilizou-se herself pensando da idéia inicialmente.

Nascimento e parte traseira misteriosos

da infância no repouso, ela completamente naturalmente relacionada sua experiência incredible a Tunolase, seu marido, que arranjou que o oracle de Ifa estivesse consultado em uma vez. O par foi surpreendido quando o oracle predisse que a criança do conception seria um saint importante. Disse também que a criança estava emitida pelo deus Almighty para preach o gospel de seu filho, Jesus Christ. Isto era além da compreensão de Tunolase e de sua esposa, especialmente porque o gospel Christian ainda não preached nesse locality. Entretanto, os rites prescritos foram executados e os offerings foram feitos para assegurar uma entrega segura para a mãe. Tunolase, ele mesmo um priest de Ifa, consultou o oracle confidencialmente para mais enlightenment sobre a criança prevista, e revelou-se mais mais que seria uma criança masculina pre-ordained do deus como seu apostle especial aos pagans de Yorubaland. Devia conseqüentemente ser tratado como um Nazarite.

A chegada final da criança nova trazida a seus pais misturou sentimentos. Eram felizes que um membro novo tinha sido adicionado à família mas foram enchidos com o embarrassment e o apprehension na vista das circunstâncias que cercam seu nascimento e os incidents que ocorreram no dia onde foi carregado. Diz-se que a criança nova “estêve acima em seu sangue do nascimento” que deseja “a anda para fora três vezes.” Entretanto, o midwife que ajudou durante o trabalho da mãe “pressionou para baixo o bebê com força.” Chamado à cena, o pai embarrassed começou aos incantations do recite que acalmaram eventualmente a criança excitada. Saiu então relatar a determinados povos idosos o que tinha acontecido em sua casa [4].

Esta história é provavelmente a maneira a igreja unida de Cherubim e os Seraphim (C & S) esclarecem o paralysis prolongado de Moses Orimolade. Acreditou-se geralmente que, como uma conseqüência direta deste incident, o menino Orimolade poderia nem estar nem andar até que estêve bem sobre cinco anos de idade. Os incantations pronunciaram por seu pai tiveram o efeito horrible de um curse que pudesse o ter incapacitado permanentemente. Tunolase era assim que frightened por este incident estranho que se decidiu evitar todo o embarrassment mais adicional se matando himself. Em uma reunião da família, que reunisse, divulgou suas intenções fazer assim mas condemned para seu cowardice aparente. Egunjobi, uma de suas próprias crianças, pensamento seria razoável para ele viver a fim ver o que a criança se transformaria. Quando Tunolase expressou a satisfação com os entreaties de sua família, seu estado visível da esquerda melancólica nenhuma dúvida que teve pouco Time to Live.

O sopro final veio com a mensagem Tunolase recebido do menino infantil, alguns dias depois que tinha demitido Orimolade e sua mãe de sua vista para o bom: que deve ir ao alto de um monte próximo (sabido agora por C & por S em Ikare como o Calvary) e lá no penitence confess seus sins ao deus. Esta mensagem jogou Tunolase em um estado do desespero total e foi feito exame do Illinois. Pediu que sua esposa, mãe de Orimolade, estivesse chamada a seu bedside. Enquanto a mulher sobbing se ajoelhou ao lado dele, blessed a na maneira de um homem idoso do Yoruba aproximadamente para morrer. Morreu alguns dias após este evento e foi enterrado honoràvel.

Orimolade Okejebu gastou sua juventude em Ikare. Teve mal o excitamento despertado pelos incidents experimentados em seu nascimento subsided do que se transformou o centro da atenção outra vez. Esta vez a cena estava na única igreja na cidade, St. Igreja Anglican de Stephen, que pertenceu ao C.M.S. Missão. Nesta noite particular, o ministro foi extraído à igreja por uma luz estranha e pelo som de cantar. Estava confundindo-lhe como qualquer um poderia usar o edifício naquele tempo da noite sem seu conhecimento assim que se decidiu investigar. Bateu na entrada principal e na porta abertas por se. A sua perplexidade grande, o edifício inteiro estava vazio à exceção de uma criança pequena de aproximadamente cinco que sentam-se no assoalho em um tipo da iluminação phosphorescent brilhante. Ocorreu ao ministro chocado [5] que a criança que olha fixamente calma nele, unruffled por seu intrusion, era Orimolade o menino estranho que se tinha transformado a conversa da cidade, que era doubtless esse quem tem cantado como se era um choir inteiro.

Em conseqüência deste encontro, o ministro persuadiu seu congregation empregar Orimolade para ensinar-lhes algumas de suas canções espirituais. O menino obrigou-os e ensinou- que algumas canções religiosas, mas deram logo acima devido a sua resposta pobre.

Este episode da meia-noite é provavelmente uma ilustração da associação adiantada de Orimolade com a igreja. De acordo com a casca, o Christianity foi introduzido em Akoko no 1890s atrasado [6]. E se Orimolade for um converso adiantado, então deve ter-se transformado um cristão quando era ainda um menino. O Rev. J. K. Ajayi-Ajagbe, quem J. 0. Coker identificou com o incident da meia-noite, embora um ministro Methodist, preached uma vez publicamente no nome do C & do S [7]. Coker pôde ser direito em sua suposição que o ministro tinha conhecido Orimolade em seu repouso de Ikare antes que começou sua viagem do missionário.

Orimolade tornou-se disillusioned pela atitude uncooperative dos cristãos em Ikare, especialmente porque ridiculed o no cliente de sua inabilidade. Sentiu que comprimido e apprehensive sobre o sucesso de sua missão desde ele pareceu provavelmente que para sempre handicapped fisicamente. Oprimido por estes pensamentos, prayed passionately uma noite, pedindo um manifestation do poder do deus. Na resposta a seu prayer, um anjo apareceu-lhe em um sonho e deu-lhe três objetos: uma haste, insignia reais e uma coroa. A haste significou uma “haste da vitória,” os insignia eram “o poder do prayer e poder do discurso.” A coroa estêve para “toda a honra e multi-respeita de cada indivíduo à curva antes dele, para receber o blessing” [8].

Quando acordou de seu sono, soube que seu prayer tinha sido ouvido. Realizou que sua chamada para preach o gospel de Christ era irrevogável. “Requisitou sua mãe lavá-lo então sobre (...) e do gospel de Jesus Christ começado sem interruption. (...) Foi dado o poder sobre tudo devilish " [9].

Deste ponto, as atividades de Orimolade foram dirigidas para suas campanhas do missionário. Este sonho marcou formalmente seu commission para sair e preach.

Os presentes que corresponderam, se somente remotamente, aos presentes de homens sábios a Jesus, se tornar para Orimolade, símbolos da autoridade. Suas campanhas começaram quando peticionou com sucesso autoridades das polícias para a liberação de alguns cristãos que foram envolvidos em um clash com os devotoes da religião tradicional na cidade. De acordo com a tradição de C & de S, Orimolade viajou à cidade de Kabba onde as pessoas prendidas tinham sido detidas, e fixou sua liberação.

Ocorreu então a seus oponentes em Ikare que realçaria seu prestige se poderiam o ganhar excesso assim que se decidiram o imprimir bestowing nele um dos títulos priestly de suas instituições tradicionais. Fêz exame da vantagem desta oportunidade de rejeitar não somente a oferta, mas de proclamar-lhes também a mensagem Christian. Preached com tal vehemence aquele:

A terra abriu sua boca (...) e estavam toda receosos e muitos deles funcionaram afastado, mas seu irmão Egunjobi fêz muitos rituals de acordo com costumes antigos para pôr para trás a terra a seu fechamento anterior. (...) Lá eram proclamations sobre o terremoto de modo que os povos de no exterior viessem testemunhar o incident e seu nome (de Orimolade) fosse tão temível quanto aquele de um espírito invisível [10].

Isto marcou virtualmente o fim da hostilidade para ele dos cristãos na cidade de Ikare. O C & o S insistem que o Christianity começou a crescer em seguida por pulos e por limites que incident. Orimolade foi da rua à rua que preaching o gospel. Aproximadamente 1916, fêz uma visita a Owo onde imprimiu o C.M.S. Membros da igreja com seu Scripture que cita a abilidade.

Prende-se também que Orimolade tentado uma vez entrar no comércio, comprando e vendendo porcas do óleo e do kola de palma como o comércio estava florescendo entre os povos de Ikare e os comerciantes do Hausa de Nigéria do norte. Foi dito ter viajado a uma vila do norte chamada Oshokoshoko. Em sua maneira encontrou um anjo que o lembrasse de sua missão como um prophet do deus, e isso não deve alijar preaching para negociar. Foi feito exame do mal e seu companheiro fêz exame de seu relatório para trás a seus povos. Egunjobi, seu irmão, foi despachado imediatamente para trazê-lo para trás para casa. Mas antes que Egunjobi alcançou Oshokoshoko, Orimolade chegou para trás em Ikare pelo meios que nenhuns poderiam explicar.

Uma outra tradição indica que Orimolade se confinou himself a um quarto por dez anos durante que não permitiu que qualquer um preparasse suas refeições. Mesmo que comesse durante todo este tempo ninguém poderia discernir a fonte de seu alimento [12].

Foi dito também estar no communion constante com figuras celestiais invisíveis desde que era freqüentemente conversa ouvida quando sozinho quando ninguém tinha entrado aparentemente em seu quarto. Ocasionalmente, emergiria resplendent, no regalia projetado tradicional para reis, anunciar que tinha sido coroado o rei do mundo e começaria logo seu reino [13].

Durante este período foi dito a ubiquitous. Dois exemplos cited. O primeiro era seu encontro com uma mulher de encontro a quem tinha nutrido uma queixa desde o dia de seu nascimento. Esta era a mesma mulher que tinham agido como o midwife tradicional no dia de seu nascimento e que o empurrou para trás três vezes enquanto tentou andar alguns minutos depois que foi entregado. Encontrou-se com sua uma tarde enquanto estava retornando de Arigidi, uma vila próxima, e requisitado lhe para o carregar em suas para trás três épocas atone para o sin desse dia fateful. “E agora isso a mulher não teve nenhum sin de encontro ao deus outra vez, (Orimolade) pediu que a mulher fosse com segurança” [14].

A coisa curiosa sobre o incident era esse Orimolade nunca esquerdo seu quarto durante todo o dia na pergunta. A mulher relacionou compreensìvel sua experiência a seus povos, e em uma matéria dos dias a cidade inteira estava falando sobre ela.

O segundo exemplo era a visita que estranha pagou a seu amigo mais leal, Garuba, que viveu em quartos de Okela em Ikare. No tempo very Garuba reivindicou Orimolade era com ele em sua residência de Okela, “o prophet coxo” foi acreditado para ser travado acima em seu quarto.

No fim de um seu confinamento de dez anos, Orimolade foi dito ter dado um partido grande para todos seus vizinhos e visitantes das vilas próximas. Isto teve também seu elemento miraculous porque, aparte de pedir que sua mãe faça limpo todos os potenciômetros disponíveis em seu repouso, não fêz nenhuma preparação séria para a festa. Sua mãe obedeceu seu comando sem protesto e a todos a perplexidade, todos os convidados trouxe pratos do alimento como os presentes, que encheram todos os potenciômetros, e comeram a sua satisfação.

Os dez anos onde gastou no confinamento foram descritos por muitos como o período gastou na doença. De acordo com Abiodun, Orimolade foi confinado por sete anos. Isto foi-lhe divulgado por Orimolade ele mesmo: “Indicou que viu visões contínuas por sete anos durante que não poderia se levantar de um ponto em conseqüência de que era coxo” [15]. Isto corroborated pela igreja unida de Cherubim e de Seraphim que escreveu o seguinte a respeito de Moses Orimolade:

Em alguma estadia de his idade adiantada, fêz exame do mal e por sete anos completos sofreu deste malady. No fim de sua doença, transformou-se um homem coxo, mas o deus f-lo a anda miraculously. Durante o período de sua doença, foi ensinado pelo espírito Holy como ler o Bible e memorizar o que quer que leu [16].

Confinado por um cliente

mais independente de Doença Um foi dado pelo Rev. E. S. Sodeinde da igreja africana em um discurso que leu no funeral de Orimolade outubro em 19, 1933. De acordo com Sodeinde, Orimolade foi golpeado por uma doença undisclosed logo após sua conversão ao Christianity e estava na cama por sete anos. A doença tornou-se assim séria que seus povos o abandonaram, esperando o morrer. Mas em um sonho foi assegurado que recuperaria se fizesse exame da água extraída de um córrego próximo. Isto feito, começou a recuperar gradualmente até que ele poderia anda outra vez [17] mas remanesceu um homem coxo para o descanso de sua vida e, de acordo com Phillips, usou uma vara do guarda-chuva para a sustentação. De todos estes clientes, nós podemos com segurança conclir que Orimolade sofreu realmente de uma doença que o paralize e o renda immobile por sete anos. A vista popular é que recusou o conselho de seus amigos procurar o dae (dispositivo automático de entrada) médico durante sua doença. Nós podemos também supor que se realizava durante este período, quando o meditation era possível, que fêz decisões far-reaching sobre sua vida evangelistic.

O período gastado no treinamento e na preparação de Orimolade conseqüentemente representado do confinamento para seu trabalho do missionário. Na extremidade dela foi equipado inteiramente para começar em sério a tarefa para que ordained. Por os cinco anos seguintes Orimolade viajou do lugar ao lugar, como o St. Paul in the Bible, preaching with great zeal the gospel of Christ. Many miracles of healing were credited to him during this period. He finally arrived and settled in Lagos where the C & S was later founded.

Evangelistic Journeys

His first campaign was carried out in Irun, a village a few miles from Ikare [18]. Irun is said to be noted even today for its witchcraft practices. It was thus appropriate that the one who was to found a religious society averse to witchcraft should begin his campaign in this village. Thus "he opened the seal of witchcraft and acrobatic evil performances. (...) He also pulled down the image of Osijora (one of the divinities worshipped in the village) and fought with the evil spirits operating in the area" [19].

From Irun he was transported in a hammock-chair,--because of his paralysis,--to the neighbouring villages of Akungba and Oka, where he also preached. From Oka he moved to Akoko-Edo, visiting Ikiran and Ibillo towns. At Benin, he condemned the practice of human sacrifice. In a sermon to a large crowd, he said "God created man in his own image. It is quite unjustifiable to carry out human sacrifice and furthermore it is sacrilegious" [20]. Moved by his sermon, many traditional worshippers willingly gave up their emblems, images and charms for burning.

After visiting several other places in the Midwest, especially in the Niger Delta, he turned northward. He preached at Idah, Lokoja and at Okene, the main town of the Igbira tribe. In the last mentioned place he made many converts and helped them to establish a local C.M.S. Church. He then moved on to Ogori, another Igbora town, where he helped to start another C.M.S. Church for his converts. Thus, Orimolade pursued his evangelistic campaigns with the vigour of the apostle Paul and the enthusiasm of contemporary prophet William Wade Harris. In each of the places he visited, he directed his converts to the existing churches irrespective of denomination, and where there was no Christian church, he helped to establish one. He did not commit himself to any denomination, realizing that such a commitment would seriously limit his sphere of operation.

Several miracles were credited to Orimolade. In Kaba town he was attacked by a strange lion which he killed. In Ogidi village he purified a pool which the natives have worshipped from time immemorial to ensure that they remained in a harmonious relationship with the evil power it was supposed to possess.

He is credited with founding C.M.S. Churches in Abuja, Egbe, Igan and Ikasa (all in Yagba division). He then proceeded on to the far north, visiting Zaria, Bauchi and Adamawa provinces. It is also believed that he visited Sokoto, Kano and Bomu [21]. In the North he did not win many converts because of the prevalence of the Muslim religion there. He is, however, credited with building a prayer house in Nguru.

On his return journey to the South he stopped at Ilorin and spent some time there. He seems to have been widely known in the town as Alhaji-n-Yisa and he built a prayer house there [22]. He has also been credited with healing a lame young man and raising a young lady from the dead in this Muslim city [23].

When he left Ilorin, he visited Ikirun where he healed a number of sick people through prayer. He also preached in the neighbouring towns of Osogbo, Ede and Ogbomoso. In Ogbomoso he was said to have been openly condemned as a charlatan by a young woman. This woman's uncomplimentary remark, according to the report, was reprehensible to Orimolade and he quickly left the town. But before leaving he cursed the city: "Rain shall not fall in this town again, pregnant women shall not give birth to any new baby again and the lady (that is the offender) will surely lose her life" [24].

On leaving Ogbomoso, Orimolade went to the big city of Ibadan, where he stayed with the pastor of the African Church and astonished the people with "his powerful prayers in his Akoko dialect" [25]. From Ibadan he went to Abeokuta, according to C & S tradition, on the invitation of the Alake, the paramount ruler, imploring him to pray for an end to the Adubi War [26].

Having fulfilled the king's wish, Orimolade went to Ifako in Agege district and lived with Chief Jacob Kehinde Coker, the leader of the African Church.

A delegation from Ogbomoso met him here and pleaded with him to return with them to remove the spell his curse brought upon the town because it had thrown the population into a state of pandemonium and insecurity. Orimolade obliged when he learned that the young woman whose impertinent behaviour had caused the trouble had died. Back in Ogbomoso, he passionately prayed that the wrath of God manifested on it be averted. The prayer was answered and things immediately returned to normal: "Rain started to fall heavily, pregnant women gave birth to new babies. (...) Ogbomoso came to realize that Moses was sent by God and not by his own whims" [27].

Adventure in Lagos

According to the records of the Eternal Sacred Order of C & S Mount Zion, Ebute-Metta, Orimolade arrived in Lagos on July 12, 1924 and lodged with the sexton of Holy Trinity (Anglican) Church, Ebute-Ero, Emmanuel Olumodeji, believed to be from Orimolade's home town or district. The Advisory Board of the C & S (with its headquarters at 94, Railway Line, Odi-Olowo, Mushin) holds that the Rev. D. J. Oguntolu of the African Church, Ojokoro in Ijaye area was the person who directed Orimolade to the Ebute-Ero Church. Senior Apostle J. 0. Coker, then a member of Holy Trinity Church, but later one of the founding members of C & S, recollected that Olumodeji and Orimolade lived together in a small building, close to the archway in the Ebute-Ero Church [28].

With the church as his base, Moses Orimolade, as he became popularly known, began his evangelistic campaign in Lagos. One incident mentioned by Coker concerned the rumour that Lagos was going to be submerged in a tidal wave. Orimolade helped to avert this with his prayers at the United Native African Church Cathedral [29]. His connections with the African Church began back home in 1919 when the Rev. E. D. Sodeinde wanted him to become a full-time evangelist [30]. It might be true then, as Peel has suggested, that Oke's prophecy first prompted Orimolade to settle in Lagos, especially if we know that until he arrived in Lagos he was an itinerant preacher. Now in Lagos, he felt very much at home with African Church leaders, one of whom, identified as Chief J. K. Coker, always took him in his car, to preach in African Churches in the district.

He lived in Ebute-Ero for only two months, leaving the parsonage on September 11, 1924. His close association with the African Church might have displeased leaders of the Holy Trinity Church. The minister of the church, Ven. Archdeacon. T. A. J. Ogunbiyi, later criticized the C & S on the basis of Orimolade's earlier campaigns. It has been alleged by the C & S that the minister personally hated Orimolade and all that he stood for.

According to one tradition, Moses went straight to Ebute-Ero where Rev. Ogunbiyi lived. When he saw Moses he invited him to preach the sermon on an appointed Sunday. Moses preached to the gathering. He was reported to have read from Genesis to Exodus without opening the Bible and interpreted it verse by verse to the congregation. Everybody in the church was transfixed. When Ogunbiyi saw that Orimolade's sermon was moving and spiritually uplifting he told the congregation that Moses was a liar [31]. Ogunbiyi challenged Orimolade to tell them the school from which he had learned all the theories and translations of the Bible.

This tradition further claims that Archdeacon Ogunbiyi tried to harm Moses with charms but that, as a vindication of Orimolade's inviolability, it was the warden of the Church who became the victim. He collapsed but Orimolade's prayers resuscitated him. As a consequence of this incident, Moses Orimolade was nicknamed Baba Aladura (The Praying Father) in Lagos.

J. 0. Coker reportedly said that Orimolade left Holy Trinity parsonage because of his refusal to sell the water he always gave out for healing. The archdeacon, the apostle maintained, felt that Orimolade's blessed healing water should be a source of money for the church. He also felt uneasy about the overwhelming popularity the lame prophet was acquiring through his efficacious prayer, thrilling sermons and sound Bible knowledge, his lack of formal education notwithstanding [32]. The Advisory Board asserts that Moses was dragged out of the church and sent out of the parsonage. This humiliation of a harmless and physically disabled preacher aroused the sympathy of some church members, including J. 0. Coker and Gabriel Ogunyadi who were among the earliest members of the C&S Society [33].

Orimolade went back to the Ifako farm of Chief J. K. Coker and lived there for some time before returning to Lagos Island on December 20 of the same year to live in Chief Balogun Street residence [34]. He continued his open air preaching in Lagos, stressing the need for absolute faith in the Lord Jesus Christ, reliance on the power of the Holy Spirit, the efficacy of prayers for healing purposes and the use of Psalms. His outstanding ability was reflected in his proficiency in quoting passages from the Bible.

After five months in Balogun Street, Orimolade moved to the house of a Muslim leader, Momo Giwa. J. 0. Coker is of the opinion that Orimolade and Momo Giwa had met in Lokoja during the early days of Orimolade's evangelistic campaigns. When Giwa met him in Lagos years later, he easily recognized him and invited him to live with him in his house in Kester Lane, otherwise known as Ago Isofin. He moved into the house on May 7, 1925 and continued to make his presence in Lagos known through his regular open air sermons, his public disputation with Muslim teachers, his moving prayers and through his peculiar songs: Lori Oke Jordani l'anpe mi (On far away Jordan hill am I being invited) and E jek'afiinu didun... (Let us with a gladsome mind...).

Miraculous feats were credited to him during this period. A masquerader who tried to harm him with juju collapsed and died just as he (Orimolade) was reciting Psalm 91 in front of him and a baby boy who had swallowed a needle vomited it after he had prayed for him. He also began to have a definite group of admirers. They were always present at his campaign meetings and called on him from time to time for prayers and spiritual guidance. Notable among these "disciples" were Sarah Phillips,--the mother of H. A. Phillips,--Sabinah Roberts (now mother cherub of E.S.O. C & S and Mt. Zion) the late Isaac Adebulewo and H. A. Phillips, who said that he knew Moses Orimolade personally as he called regularly to invite his mother to his open air meetings. Such was his fame in Lagos before the June 1925 incident culminated in the founding of the C & S Movement.

Founding of the C & S Movement

We have seen Moses Orimolade as the man of faith, the charismatic leader, the spiritual man, the mysterious, the genius. But Orimolade also had all the attributes that makes one truly human. He was a very humble man who hardly ever used the word "I" to describe himself. He maintained that God is the great and the only "I AM." He therefore preferred the nominative plural "we" implying the whole group,--male, female, old and young [35].

He was an ascetic man and lived in celibacy all his life, although he sometimes kept female attendants [36]. Orimolade was not only frugal, he was actually poor. It is true that early dissident members of the C & S charged that he was imposing fees for healing, yet members of the Advisory Board have strongly refuted this accusation, adding that the spiritual father refused even to accept free gifts for any kind of healing. H. A. Phillips cited several instances when Moses rejected gifts offered by those he healed. His poverty never tempted him to take advantage of his spiritual position to improve his lot economically. If he needed money he would without hesitation, ask for modest donations from his affluent followers. He never received money with his own hand. His "safe" was a space under his sleeping mat and his benefactors knew that was where to deposit money meant for him. If a member required financial assistance. Moses would happily direct such a member to the same place for whatever amount he needed.

All his life Orimolade slept on the floor on ordinary mats. At home, he was always clad in a white, handwoven loincloth and had an ordinary cane basket to store his few pieces of clothing. He wore his hair long and never had it shaved. When it became untidy his lieutenants advised him to cover it up with a cap, especially in public places and whenever there were visitors. This was to avoid embarrassment both to the public and to members of the society. Through William Onanuga (Orimolade's immediate successor), who specialized in making embroidery on caps, a few caps were provided for Moses. This had been cited as the origin of the practice of wearing caps, now one of the distinguishing marks of the C & S. It was also probably in imitation of him that the practice of wearing long hair began among C & S prophets.

Moses Orimolade addressed most of his followers as sons. He would say to every newcomer: "My son, what do you desire we do for you?" [37] He was impartial, always more interested in pacifying than in judging. He would call an offender and make peace at once between him and his accuser. Orimolade loved peace and feared contravening orders of the government and the norms of society [38].

He invited the police to maintain the peace when he was apprehensive of public reaction on the return to Lagos of Abiodun and others from a very successful evangelistic tour in 1927. He also, in the crucial letter he wrote to Abiodun in 1928, at the outbreak of the quarrel which produced the first major split within the C & S, noted:

... in order to prevent a breach of peace, which you are daily contributing to create, I can no longer allow that we continue together as before. (...) I am therefore asking you through this letter to form your own society taking with you all the members as are willing to follow and cooperate with you. (...) I have reported the matter to the Commissioner of Police as I have come to Lagos not to (cause) or create trouble nor do I wish to be drawn into conflict with the government, for a breach of peace [39].

In this connection we can recall his visit to the administrator of Lagos Colony on May 17, 1929. Pleading his cause before this high government official, Orimolade explained that "in consequence of his good work, damaging articles in relation to himself appeared in certain Lagos papers. The Hon. Administrator, he advised, should take no notice of such articles without hearing his own side" [40].

Orimolade rarely prayed audibly except during general intercessions. He was given to meditation, such as is peculiar to yoga mystics. At the end of each of his usually long periods of meditation, the only visible evidence of which was an apparent look of absent-mindedness, he would heave a very deep sigh and to this all present would respond together: Iye (LIFE) [41]. He was called Baba Aladura, not as a title originally, but as a nickname before the C & S was organized. The Advisory Board therefore takes a very serious objection to anybody parading as Baba Aladura [42].

With the founding of the C & S in June 1925, Orimolade seemed to have realized the consummation of his evangelistic aspirations. From then on till his death on October 19, 1933 at only fifty-four, he remained in the background, allowing his youthful and socially more presentable followers to popularize the society. He stayed at home to attend to visitors who called for prayers and healing. He continued, however to appear in public on anniversaries and during processions, when he rode in a wheelchair behind the procession.

The years 1925 to 1927 were for Moses Orimolade years of glory. They were years of expansion for the C & S, a new radically and spiritually dynamic movement. During this time evangelists of the movement visited almost all parts of Yorubaland to preach and to establish branches. The north was also widely evangelized and effective inroads were made by his preachers.

With the internal dissensions which culminated in the separation of Christianah Abiodun Akinsowon and her supporters in 1929 and of the Praying Band of the Society under Ezekiel A. Davies in 1930, Orimolade began to experience trying times. The first secession robbed him of Abiodun, a charming and motivating leader of the society, and the second of the enlightened and affluent members of the young organization. During this period he changed his residence four times, living in Mr. Holloway's Martin Street house, W. A. Daodu's Egerton Street residence, Ezekiel Akindele Davies' Balogun Street house and finally in Ofin Canal from April to September 1929 when the trouble with the Praying Band was developing. From there he moved into 42, Daddy Alaja Street, where he lived as if in retirement. He spent the last four years of his life in that building leaving once, just a month before he died.

On September 14, 1933 he was taken to Osolake Street, Ebute-Metta from where he asked to be taken to Rev. D. J. Oguntolu's farm in Ojokoro. On October 19, 1933, exactly two weeks after his arrival there, Moses Tunolase died. Since his death, Ojokoro has become a sacred place to the C & S--as Mecca and Medina are to every true Moslem--a Holy Land, where one of the greatest prophets of the twentieth century was buried. He was not killed, he was not stoned, he was not sick. It was God's call in due season. [43].

A week before he died, Orimolade had blessed Abraham William Onanuga, an elderly but late convert, put one of his own garments on him and had presented him as his successor. Before he breathed his last, he was quoted as giving the following instructions:

Onanuga, take care of the flock. You will be the leader of my people. (...) Peter Omojola (his elder brother) it is time you go home. You elders (particularly pointing at J. 0. Coker, then leader, but now Senior Apostle General) teach Onanuga the constitution and working of the Holy Order because he does not know them sufficiently yet [44].

Three hours after he died, a visionary, Jeol Ifemade (now Jacob Ifemade and leader of the C & S on Hotonu Street), revealed at a prayer meeting at Ebute-Metta that he saw in a vision that the Baba Aladura had passed away, This was confirmed later that day when the news of his death was brought from Ojokoro to the society's headquarters. He was buried on October 20 and it was said that flocks of white birds hovered continuously over the grave until the burial ceremony was completed [45].

A memorial stone was erected on the site of his tomb, and memorial services have been held there annually since 1934 by both the 10, Hotonu Street section and Mt. Zion, Ebute-Metta section of the C & S. On October 18 of every year a vigil is observed, and on the following day a memorial service is held.

In his last days, Orimolade, in spite of the rebellion of his close followers, remained a cool-headed father of the society. He made an effort to re-unite the dissident groups into one strong, dynamic society, but his unwilling associates thwarted all his moves for peace.

All sections of the C & S made him a saint and prayers are said to the "God of Moses Orimolade" in the same manner as the Hebrews pray to the "God of Abraham, of Isaac and of Jacob." The Advisory Board has justified this canonization in these words:

He was the first person to introduce faith-healing into Christianity in this land. He also introduced other spiritual phenomena: clairvoyance, clairaudience [46], etc. Since his death, people go to worship at his graveyard. Even Muslims call there to offer prayers and suppliants go there to make their petitions. He placed the society in the hands of God pledging that if it was man-made, it would fail but if it was established by God Himself it would grow from strength to strength. The society had received visitors from everywhere, even from European countries, demonstrating the universal nature of the society. Orimolade had been found to be preaching in foreign countries [47].

Orimolade has been acclaimed as the sole and indisputable founder of the C & S. Stories and myths woven round his person are accepted by all members as literally true. To them these things are visible proofs of his divine authority.

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Moses Orimolade Tunolase
Automatically translated into Swedish thanks to WorldLingo
Moses Orimolade Tunolase som var bekant i hans boyhooddagar som Orimolade Okejebu, var född in i den kungliga familjen av den Omo'ba oden Sodi [1] av Okorun inkvarterar, Ikare, västra Nigeria. Året av hans födelse har traditionellt givits som 1879. På tiden av hans födelse fanns det någon födelseregistrering i Ikare. Konsten av handstil och därför hålla av rekord, hade inte ännu bliven populär däri locality. Vi har därför inget autentiskt rekord av hans födelse att datera.

Hans liv började med ett konstigt erfar his fostrar hade. Översittare Odijoroto,--också av det samma kungliga huset [2],--var i busken var hon hade väck att klippa vedträstunder som, hon var skurkrollen med barnet. Hon hämtade mer vedträ, än hon kunde lyfta vid hon själv. Hon realiserade att hon skulle måste att förminska packen för att bär den. Precis därefter hörde hon en träffande uttrycka henne det lättast långt att lyfta packen, om även hon inte gjorde den mindre. Hon såg omkring i stor häpnad, men sågar inget. Uttrycka talade igen: ”Skrämmas inte. Förmiddag I barnet i ditt sköte. Följ min rådgivning och var på ditt långt " [3]. Hon riktades till lönelyften som packen på en avslutar upp och, med hjälpen av henne räcker, knäet, och huvudet, sparkar upp annan avslutar. Rådgivningen var enkel, och mycket tydligt och Odijoroto klandrade hon själv för inte att ha tänkt av idén initialt.

Mystiskt tillbaka hemmastatt för födelse

och för barndom, förband hon helt naturligt hennes oerhört erfar till Tunolase, hennes maka, som ordnat, som det Ifa orakel konsulteras strax. Koppla ihop förvånades, då orakel förutsade att barnet av befruktningen skulle är en viktiga saint. Det sade också att barnet överfördes av den allsmäktiga guden för att predika evangeliet av hans Son, den Jesus Kristus. Denna var det okända uppfattningen av både Tunolase och hans fru, som speciellt det kristna evangeliet inte hade ännu varit den predikade däri localityen. Emellertid utfördes de ordinerade ritesna, och offerings gjordes för att se till en kassaskåpleverans för fostra. Tunolase som var själv en Ifa präst, konsulterade orakel privat för mer insikt om det förväntade barnet, och det avslöjdes vidare att det skulle är ett male barn som pre-förordnades av gud som hans speciala apostel till pagansna av Yorubaland. Han skulle därför behandlas som en Nazarite.

Den ultimat ankomsten av det nya barnet som kommas med till dess blandade känslor för föräldrar. De var lyckliga, att en ny medlem hade tillfogats till familjen, men fylldes med besvär, och uppfattningsförmågan beskådar in av omständigheterna som omger hans födelse och incidenten som uppstod på dagen som, han var född. Det sägs att det nya barnet ”som stås upp i dess födelseblod” som önskar ”att gå ut tre tider.”, Emellertid besegrar barnmorskan, som hjälpte under pressande moderns arbete ”, behandla som ett barn med styrka.”, Tillkallat till platsen, började den generade fadern att deklamera besvärjelsear som lugnade slutligen det upphetsada barnet. Han gick därefter ut att anmäla till bestämd åldring folk vad hade händt i hans hus [4].

Denna berättelse är antagligen långt den eniga kyrkan av Cherubim och för Seraphim (C & S) konton för Moses Orimolades den långvariga förlamningen. Det tros allmänt att, som en riktaföljd av denna incident, pojken Orimolade kunde neither stå nor gå, tills han var väl över fem myndiga år. Besvärjelsearna som uttalades av hans fader, hade det förfärligt att verkställa av en förbannelse som kan har incapacitated honom permanent. Tunolase skrämmdes så av denna konstiga incident att han avgjorde att undvika några vidare besvär genom att döda som var självt. På ett familjmöte som han samlas, avslöjde fördömdes han hans avsikter att göra så men för hans påtagliga feghet. Egunjobi ett av hans egna barn, tanke som den skulle, är rimlig för att honom ska att bo för att se vad det skulle barnet blir. Stunder Tunolase uttryckte tillfredsställelse med entreatiesna av hans familj, hans synligt påstår av melankoliskt lämnade inget tvivel som han hade lite tid att bo.

Finalslaget kom med meddelandet Tunolase som mottogs från den begynna pojken, några dagar, efter han hade avfärdat Orimolade, och his fostrar från hans sikt för goda: bekänna his syndar till guden, att han bör gå till det bästa av en närliggande kull (nu som är bekant vid C & S i Ikare som calvaryen) och där i penitence. Detta meddelande kastade Tunolase in i ett statligt av fullkomlig förtvivlan, och han togs dåligt. Han bad, att hans fru, Orimolades fostrar, tillkallas till hans bedside. Som den sobbing kvinnan knäföll bredvid honom, välsignade han henne i sättet av en gammalare Yorubaman omkring för att dö. Han dog några dagar efter denna händelse och begravdes honourably.

Orimolade Okejebu spenderade hans ungdom i Ikare. Hade knappt spänningen att väckas av incidenten som erfors på hans avtog födelse, än han blev centrera av uppmärksamhet igen. Denna tid var platsen i den enda kyrkan i townen, St. Stephens Anglican kyrka, som hörde hemma till C.M.S.EN. Beskickning. På denna särskilda natt drogs minister   till kyrkan av ett konstigt ljust och det solitt av att sjunga. Det förbryllade till honom hur vem som helst kunde använda byggnaden då av natten utan hans kunskap så han avgjorde att utforska. Han knackade på det huvudsakligt hänrycker och dörren som öppnades av honom. Till hans stora häpnad var den hela byggnaden tom bortsett från ett småbarn av sammanträde omkring fem på däcka i en sort av ljus phosphorescent belysning. Det uppstod till den chockade minister   [5] som barnet som calmly stirrar på honom, unruffled vid hans inhopp, var Orimolade den konstiga pojken som hade blivit samtalet av townen, att han var utan tvekan den vem hade sjungit som though honom, var en hel kör.

Som ett resultat av detta möte övertalade minister   hans congregation för att använda Orimolade för att undervisa dem några av hans andliga songs. Pojken som var skyldig och undervisades dem några religiösa songs, men gav snart, upp att vara skyldig till deras fattiga svar.

Denna midnatta episod är antagligen en illustration av Orimolades tidig sortanslutningen med kyrkan. Enligt peelen introducerades kristendomen in i Akoko i den sena 1890sen [6]. Och om Orimolade var en tidig sortomvänd, därefter måste han ha blivit en kristen, då han var stilla en pojke. Rev.en J. K. Ajayi-Ajagbe, som J. 0. Coker har identifierat med den midnatta incidentet, fast en metodistminister   som en gång publicly predikas i det känt av cet & set [7]. Coker kan är höger i hans antagande att minister   hade bekant Orimolade i hans Ikare hem, för han började hans missions- resa.

Orimolade blev desillusionerad vid den uncooperative inställningen av kristarna i Ikare, därför att speciellt de förlöjligade honom på konto av hans handikapp. Han klädde med filt deprimerat, och ängsligt om framgången av hans beskickning efter den verkade som om troligen han skulle för evigt handikapp fysiskt. Förkrossat av dessa tankar, bad han passionately en natt som frågar för en manifestation av guden, driver. I svar till hans bön visades gav som en ängel till honom i en dröm och honom, anmärker tre: en stång, en kunglig gradbeteckning och en kröna. Stången betydde ”en stång av segern,” var driver gradbeteckningen ”driva av bönen och av att tala.”, Kröna som stås för ”all heder och mång--respekt av varje individ för att buga för honom, att motta välsignelse” [8].

Då han vaknade upp från hans sömn, visste han att hans bön hade hörts. Han realiserade att hans appell som predikar evangeliet av Kristus var oåterkallelig. ”Beställde han his fostrar för att tvätta därefter på honom (...) och från evangeliet av den Jesus Kristus som startades utan avbrott. (...), gavs han driver över allt som var devilish " [9].

Från detta peka, aktiviteterna av Orimolade riktades in mot hans missions- aktioner. Denna dröm markerade formellt hans kommission för att gå ut och predika.

Gåvorna, som motsvarade, om endast avlägset, till de kloka man gåvor till Jesus, blev för Orimolade, symboler av myndighet. Hans aktioner började, då han begärde lyckat polismyndigheter för frigöraren av några kristen som var involverade i en sammandrabbning med fantaster av den traditionella religionen i townen. Enligt c- & s-tradition reste säkrade Orimolade till den Kabba townen, var de arresterade personerna hade fördröjts, och deras frigörare.

Det uppstod därefter till hans motståndarear i Ikare att det skulle förhöjer deras prestigar, om de kunde segra honom över, så de avgjorde att imponera honom, genom att skänka på honom en av de priestly titlarna av deras traditionella institutioner. Han tog fördel av detta tillfälle inte endast till utskottsvaran erbjudandet, men också att proklamera till dem det kristna meddelandet. Han predikade med sådan vehemence det:

Jorden öppnade dess mun (...), och de var alla rädda, och många av dem körde bort, men hans broder Egunjobi gjorde många ritualer enligt forntida egenar för att sätta jordbaksidaen till dess tidigare stängning. (...) Där var kungörelser om jordskalvet, så att folket kom från utlandet att bevittna incidentet, och hans (Orimolades) känt var så fruktansvärdt som det av en osynlig ande [10].

Detta markerade faktiskt avsluta av hostiliteten in mot honom från kristen i den Ikare townen. Cet & set insisterar att kristendomen började att växa by hoppar och begränsar after den incident. Orimolade gick från gatan till gatan som predikar evangeliet. Omkring 1916 gjorde han ett besök till Owo var han imponerade C.M.S.EN. Kyrkliga medlemmar med hans Scripture som citerar kapacitet.

Det rymms också, att Orimolade försökte en gång att gå in i handeln, av köpande, och sälja gömma i handflatan tokiga olja och kola, som handel frodasde mellan det Ikare folket och Hausaaffärsmännen från nordliga Nigeria. Han sades för att ha rest till en nordlig by som kallades Oshokoshoko. På his långt mötte han en ängel som påminde honom av hans beskickning som en profet av guden, och det bör han inte kasta överbord att predika för handel. Han togs dåligt, och hans följe tog hans rapportbaksida till hans folk. Egunjobi hans broder, sänddes omgående för att komma med honom det tillbaka hemmet. Men, för Egunjobi nådde Oshokoshoko, hade Orimolade ankommit tillbaka i Ikare av hjälpmedel som inga kunde förklara.

En annan tradition påstår att Orimolade begränsade självt till ett rum för tio år som han inte l5At vem som helst förbereda under hans mål. Även om han åt alltigenom denna tid, kunde ingen urskilja källan av hans mat [12].

Han sades också för att vara i konstant nattvardsgång med osynligt himmelskt figurerar, sedan han hördes vanligt att samtala stunder bara, då som synes ingen hade skrivit in hans rum. Tillfälligt skulle han dyker upp glänsande, i regaliern som planlades traditionellt för konungar, för att meddela att han hade krönats konungen av världen och skulle snart börja hans regeringstid [13].

Under denna period sades han till allestädes närvarande. Två anföra som exempel citerades. Första var hans möte med en kvinna som han hade vårdat mot ett missnöje efter dagen av hans födelse. Denna var den samma kvinnan som hade agerat som den traditionella barnmorskan på dagen av hans födelse, och, som sköt honom baksida tre tider, som han försökte att gå några noterar, efter han levererades. Han mötte hennes en eftermiddag, som hon gick tillbaka från Arigidi, en närliggande by, och beställt henne för att bära honom på hennes tillbaka tre tider att atone för synda av den ödesmättade dag. ”Och nu det som kvinnan hade inget att synda mot gud igen, frågade han (Orimolade) kvinnan att gå säkert” [14].

Det nyfikna tinget om incidentet var att Orimolade lämnade hans rumalltigenom dagen aldrig in för att ifrågasätta. Kvinnan förband understandably henne erfar till hennes folk, och i en materia av dagar talade den hela townen om den.

Understödja anföra som exempel var det konstiga besök som han betalade till hans mest lojala vän, Garuba, som bodde i Okela inkvarterar i Ikare. På mycket tiden Garuba var fordrade Orimolade med honom i hans Okela uppehåll, ”den förlamade profeten” troddes för att låsas upp i hans rum.

På avsluta av hans tio år fångenskap sades Orimolade för att ha givit ett stort parti för alla hans grann och besökare från närliggande byar. Detta hade också dess mirakulösa beståndsdel, därför att och att fråga his fostra frånsett för att göra rengöringen alla tillgängliga krukar i deras hem, honom gjorde inga allvarliga förberedelser för festmåltiden. His fostrar lydde his befaller utan protest och till alla häpnad, alla gästerna kommen med disk av mat som gåvor, som fyllde alla krukar, och dem åt till deras tillfredsställelse.

De tio åren som han spenderade i fångenskap, har beskrivits av många, som perioden han spenderade i sjuka. Enligt Abiodun begränsades Orimolade för sju år. Detta avslöjdes till henne av själva Orimolade: ”Påstod han att han sågar fortlöpande visioner för sju år som han inte kunde under utstyrseln från en fläck, som han var förlamad som ett resultat av” [15]. Detta bestyrkas av den eniga kyrkan av Cherubim och Seraphim som skrev angå den efter Mosesen Orimolade:

På en bestämd tid av hans tidig sortålder tog han dåligt, och för sju färdiga år led han från denna sjuka. På avsluta av hans sjuka blev han en förlamad man, men guden gjorde honom för att gå miraculously. Under perioden av hans sjuka undervisades han av den heliga anden hur man läser bibeln och memorerar, allt vad han läste [16].

Begränsat av Sjuka

En gavs mer oberoende konto av Rev.en E. S. Sodeinde av den afrikanska kyrkan i ett anförande som han läste på begravningen av Orimolade på Oktober 19, 1933. Enligt Sodeinde sloggs var Orimolade av en icke avslöjad sjukdom kort efter hans omvandling till kristendomen och i sängen för sju år. Sjukan blev så allvarlig att hans folk övergav honom och att förvänta honom att dö. Men i en dröm försäkrades han att han skulle återställer, om han skulle taken bevattnar utdraget från ett närliggande strömmer. Gjort detta, började han gradvist att återställa tills honom kunde gå igen [17] men han återstod en förlamad man för vila av hans liv, och, enligt Phillips, använde han en paraplypinne för service. Från alla dessa konton kan vi säkert avsluta att Orimolade led faktiskt från en sjuka som paralyserade honom och framförde honom orörlig för sju år. De populära beskådar är att han vägrade rådgivningen av hans vänner till sökandenläkarundersökningen bistår under hans sjuka. Vi kan också anta att det ägde rum under denna period, då meditationen var möjligheten, att han gjorde långtgående beslut om hans evangeliska liv.

Perioden som spenderas i föreställda Orimolades för fångenskap därför utbildning och förberedelse för hans missions- arbete. På avsluta av den utrustades han fullständigt för att börja i förebud uppgiften som han hade förordnats för. För de nästa fem åren som Orimolade reste från, förlägga till förlägger, lik St. Paul in the Bible, preaching with great zeal the gospel of Christ. Many miracles of healing were credited to him during this period. He finally arrived and settled in Lagos where the C & S was later founded.

Evangelistic Journeys

His first campaign was carried out in Irun, a village a few miles from Ikare [18]. Irun is said to be noted even today for its witchcraft practices. It was thus appropriate that the one who was to found a religious society averse to witchcraft should begin his campaign in this village. Thus "he opened the seal of witchcraft and acrobatic evil performances. (...) He also pulled down the image of Osijora (one of the divinities worshipped in the village) and fought with the evil spirits operating in the area" [19].

From Irun he was transported in a hammock-chair,--because of his paralysis,--to the neighbouring villages of Akungba and Oka, where he also preached. From Oka he moved to Akoko-Edo, visiting Ikiran and Ibillo towns. At Benin, he condemned the practice of human sacrifice. In a sermon to a large crowd, he said "God created man in his own image. It is quite unjustifiable to carry out human sacrifice and furthermore it is sacrilegious" [20]. Moved by his sermon, many traditional worshippers willingly gave up their emblems, images and charms for burning.

After visiting several other places in the Midwest, especially in the Niger Delta, he turned northward. He preached at Idah, Lokoja and at Okene, the main town of the Igbira tribe. In the last mentioned place he made many converts and helped them to establish a local C.M.S. Church. He then moved on to Ogori, another Igbora town, where he helped to start another C.M.S. Church for his converts. Thus, Orimolade pursued his evangelistic campaigns with the vigour of the apostle Paul and the enthusiasm of contemporary prophet William Wade Harris. In each of the places he visited, he directed his converts to the existing churches irrespective of denomination, and where there was no Christian church, he helped to establish one. He did not commit himself to any denomination, realizing that such a commitment would seriously limit his sphere of operation.

Several miracles were credited to Orimolade. In Kaba town he was attacked by a strange lion which he killed. In Ogidi village he purified a pool which the natives have worshipped from time immemorial to ensure that they remained in a harmonious relationship with the evil power it was supposed to possess.

He is credited with founding C.M.S. Churches in Abuja, Egbe, Igan and Ikasa (all in Yagba division). He then proceeded on to the far north, visiting Zaria, Bauchi and Adamawa provinces. It is also believed that he visited Sokoto, Kano and Bomu [21]. In the North he did not win many converts because of the prevalence of the Muslim religion there. He is, however, credited with building a prayer house in Nguru.

On his return journey to the South he stopped at Ilorin and spent some time there. He seems to have been widely known in the town as Alhaji-n-Yisa and he built a prayer house there [22]. He has also been credited with healing a lame young man and raising a young lady from the dead in this Muslim city [23].

When he left Ilorin, he visited Ikirun where he healed a number of sick people through prayer. He also preached in the neighbouring towns of Osogbo, Ede and Ogbomoso. In Ogbomoso he was said to have been openly condemned as a charlatan by a young woman. This woman's uncomplimentary remark, according to the report, was reprehensible to Orimolade and he quickly left the town. But before leaving he cursed the city: "Rain shall not fall in this town again, pregnant women shall not give birth to any new baby again and the lady (that is the offender) will surely lose her life" [24].

On leaving Ogbomoso, Orimolade went to the big city of Ibadan, where he stayed with the pastor of the African Church and astonished the people with "his powerful prayers in his Akoko dialect" [25]. From Ibadan he went to Abeokuta, according to C & S tradition, on the invitation of the Alake, the paramount ruler, imploring him to pray for an end to the Adubi War [26].

Having fulfilled the king's wish, Orimolade went to Ifako in Agege district and lived with Chief Jacob Kehinde Coker, the leader of the African Church.

A delegation from Ogbomoso met him here and pleaded with him to return with them to remove the spell his curse brought upon the town because it had thrown the population into a state of pandemonium and insecurity. Orimolade obliged when he learned that the young woman whose impertinent behaviour had caused the trouble had died. Back in Ogbomoso, he passionately prayed that the wrath of God manifested on it be averted. The prayer was answered and things immediately returned to normal: "Rain started to fall heavily, pregnant women gave birth to new babies. (...) Ogbomoso came to realize that Moses was sent by God and not by his own whims" [27].

Adventure in Lagos

According to the records of the Eternal Sacred Order of C & S Mount Zion, Ebute-Metta, Orimolade arrived in Lagos on July 12, 1924 and lodged with the sexton of Holy Trinity (Anglican) Church, Ebute-Ero, Emmanuel Olumodeji, believed to be from Orimolade's home town or district. The Advisory Board of the C & S (with its headquarters at 94, Railway Line, Odi-Olowo, Mushin) holds that the Rev. D. J. Oguntolu of the African Church, Ojokoro in Ijaye area was the person who directed Orimolade to the Ebute-Ero Church. Senior Apostle J. 0. Coker, then a member of Holy Trinity Church, but later one of the founding members of C & S, recollected that Olumodeji and Orimolade lived together in a small building, close to the archway in the Ebute-Ero Church [28].

With the church as his base, Moses Orimolade, as he became popularly known, began his evangelistic campaign in Lagos. One incident mentioned by Coker concerned the rumour that Lagos was going to be submerged in a tidal wave. Orimolade helped to avert this with his prayers at the United Native African Church Cathedral [29]. His connections with the African Church began back home in 1919 when the Rev. E. D. Sodeinde wanted him to become a full-time evangelist [30]. It might be true then, as Peel has suggested, that Oke's prophecy first prompted Orimolade to settle in Lagos, especially if we know that until he arrived in Lagos he was an itinerant preacher. Now in Lagos, he felt very much at home with African Church leaders, one of whom, identified as Chief J. K. Coker, always took him in his car, to preach in African Churches in the district.

He lived in Ebute-Ero for only two months, leaving the parsonage on September 11, 1924. His close association with the African Church might have displeased leaders of the Holy Trinity Church. The minister of the church, Ven. Archdeacon. T. A. J. Ogunbiyi, later criticized the C & S on the basis of Orimolade's earlier campaigns. It has been alleged by the C & S that the minister personally hated Orimolade and all that he stood for.

According to one tradition, Moses went straight to Ebute-Ero where Rev. Ogunbiyi lived. When he saw Moses he invited him to preach the sermon on an appointed Sunday. Moses preached to the gathering. He was reported to have read from Genesis to Exodus without opening the Bible and interpreted it verse by verse to the congregation. Everybody in the church was transfixed. When Ogunbiyi saw that Orimolade's sermon was moving and spiritually uplifting he told the congregation that Moses was a liar [31]. Ogunbiyi challenged Orimolade to tell them the school from which he had learned all the theories and translations of the Bible.

This tradition further claims that Archdeacon Ogunbiyi tried to harm Moses with charms but that, as a vindication of Orimolade's inviolability, it was the warden of the Church who became the victim. He collapsed but Orimolade's prayers resuscitated him. As a consequence of this incident, Moses Orimolade was nicknamed Baba Aladura (The Praying Father) in Lagos.

J. 0. Coker reportedly said that Orimolade left Holy Trinity parsonage because of his refusal to sell the water he always gave out for healing. The archdeacon, the apostle maintained, felt that Orimolade's blessed healing water should be a source of money for the church. He also felt uneasy about the overwhelming popularity the lame prophet was acquiring through his efficacious prayer, thrilling sermons and sound Bible knowledge, his lack of formal education notwithstanding [32]. The Advisory Board asserts that Moses was dragged out of the church and sent out of the parsonage. This humiliation of a harmless and physically disabled preacher aroused the sympathy of some church members, including J. 0. Coker and Gabriel Ogunyadi who were among the earliest members of the C&S Society [33].

Orimolade went back to the Ifako farm of Chief J. K. Coker and lived there for some time before returning to Lagos Island on December 20 of the same year to live in Chief Balogun Street residence [34]. He continued his open air preaching in Lagos, stressing the need for absolute faith in the Lord Jesus Christ, reliance on the power of the Holy Spirit, the efficacy of prayers for healing purposes and the use of Psalms. His outstanding ability was reflected in his proficiency in quoting passages from the Bible.

After five months in Balogun Street, Orimolade moved to the house of a Muslim leader, Momo Giwa. J. 0. Coker is of the opinion that Orimolade and Momo Giwa had met in Lokoja during the early days of Orimolade's evangelistic campaigns. When Giwa met him in Lagos years later, he easily recognized him and invited him to live with him in his house in Kester Lane, otherwise known as Ago Isofin. He moved into the house on May 7, 1925 and continued to make his presence in Lagos known through his regular open air sermons, his public disputation with Muslim teachers, his moving prayers and through his peculiar songs: Lori Oke Jordani l'anpe mi (On far away Jordan hill am I being invited) and E jek'afiinu didun... (Let us with a gladsome mind...).

Miraculous feats were credited to him during this period. A masquerader who tried to harm him with juju collapsed and died just as he (Orimolade) was reciting Psalm 91 in front of him and a baby boy who had swallowed a needle vomited it after he had prayed for him. He also began to have a definite group of admirers. They were always present at his campaign meetings and called on him from time to time for prayers and spiritual guidance. Notable among these "disciples" were Sarah Phillips,--the mother of H. A. Phillips,--Sabinah Roberts (now mother cherub of E.S.O. C & S and Mt. Zion) the late Isaac Adebulewo and H. A. Phillips, who said that he knew Moses Orimolade personally as he called regularly to invite his mother to his open air meetings. Such was his fame in Lagos before the June 1925 incident culminated in the founding of the C & S Movement.

Founding of the C & S Movement

We have seen Moses Orimolade as the man of faith, the charismatic leader, the spiritual man, the mysterious, the genius. But Orimolade also had all the attributes that makes one truly human. He was a very humble man who hardly ever used the word "I" to describe himself. He maintained that God is the great and the only "I AM." He therefore preferred the nominative plural "we" implying the whole group,--male, female, old and young [35].

He was an ascetic man and lived in celibacy all his life, although he sometimes kept female attendants [36]. Orimolade was not only frugal, he was actually poor. It is true that early dissident members of the C & S charged that he was imposing fees for healing, yet members of the Advisory Board have strongly refuted this accusation, adding that the spiritual father refused even to accept free gifts for any kind of healing. H. A. Phillips cited several instances when Moses rejected gifts offered by those he healed. His poverty never tempted him to take advantage of his spiritual position to improve his lot economically. If he needed money he would without hesitation, ask for modest donations from his affluent followers. He never received money with his own hand. His "safe" was a space under his sleeping mat and his benefactors knew that was where to deposit money meant for him. If a member required financial assistance. Moses would happily direct such a member to the same place for whatever amount he needed.

All his life Orimolade slept on the floor on ordinary mats. At home, he was always clad in a white, handwoven loincloth and had an ordinary cane basket to store his few pieces of clothing. He wore his hair long and never had it shaved. When it became untidy his lieutenants advised him to cover it up with a cap, especially in public places and whenever there were visitors. This was to avoid embarrassment both to the public and to members of the society. Through William Onanuga (Orimolade's immediate successor), who specialized in making embroidery on caps, a few caps were provided for Moses. This had been cited as the origin of the practice of wearing caps, now one of the distinguishing marks of the C & S. It was also probably in imitation of him that the practice of wearing long hair began among C & S prophets.

Moses Orimolade addressed most of his followers as sons. He would say to every newcomer: "My son, what do you desire we do for you?" [37] He was impartial, always more interested in pacifying than in judging. He would call an offender and make peace at once between him and his accuser. Orimolade loved peace and feared contravening orders of the government and the norms of society [38].

He invited the police to maintain the peace when he was apprehensive of public reaction on the return to Lagos of Abiodun and others from a very successful evangelistic tour in 1927. He also, in the crucial letter he wrote to Abiodun in 1928, at the outbreak of the quarrel which produced the first major split within the C & S, noted:

... in order to prevent a breach of peace, which you are daily contributing to create, I can no longer allow that we continue together as before. (...) I am therefore asking you through this letter to form your own society taking with you all the members as are willing to follow and cooperate with you. (...) I have reported the matter to the Commissioner of Police as I have come to Lagos not to (cause) or create trouble nor do I wish to be drawn into conflict with the government, for a breach of peace [39].

In this connection we can recall his visit to the administrator of Lagos Colony on May 17, 1929. Pleading his cause before this high government official, Orimolade explained that "in consequence of his good work, damaging articles in relation to himself appeared in certain Lagos papers. The Hon. Administrator, he advised, should take no notice of such articles without hearing his own side" [40].

Orimolade rarely prayed audibly except during general intercessions. He was given to meditation, such as is peculiar to yoga mystics. At the end of each of his usually long periods of meditation, the only visible evidence of which was an apparent look of absent-mindedness, he would heave a very deep sigh and to this all present would respond together: Iye (LIFE) [41]. He was called Baba Aladura, not as a title originally, but as a nickname before the C & S was organized. The Advisory Board therefore takes a very serious objection to anybody parading as Baba Aladura [42].

With the founding of the C & S in June 1925, Orimolade seemed to have realized the consummation of his evangelistic aspirations. From then on till his death on October 19, 1933 at only fifty-four, he remained in the background, allowing his youthful and socially more presentable followers to popularize the society. He stayed at home to attend to visitors who called for prayers and healing. He continued, however to appear in public on anniversaries and during processions, when he rode in a wheelchair behind the procession.

The years 1925 to 1927 were for Moses Orimolade years of glory. They were years of expansion for the C & S, a new radically and spiritually dynamic movement. During this time evangelists of the movement visited almost all parts of Yorubaland to preach and to establish branches. The north was also widely evangelized and effective inroads were made by his preachers.

With the internal dissensions which culminated in the separation of Christianah Abiodun Akinsowon and her supporters in 1929 and of the Praying Band of the Society under Ezekiel A. Davies in 1930, Orimolade began to experience trying times. The first secession robbed him of Abiodun, a charming and motivating leader of the society, and the second of the enlightened and affluent members of the young organization. During this period he changed his residence four times, living in Mr. Holloway's Martin Street house, W. A. Daodu's Egerton Street residence, Ezekiel Akindele Davies' Balogun Street house and finally in Ofin Canal from April to September 1929 when the trouble with the Praying Band was developing. From there he moved into 42, Daddy Alaja Street, where he lived as if in retirement. He spent the last four years of his life in that building leaving once, just a month before he died.

On September 14, 1933 he was taken to Osolake Street, Ebute-Metta from where he asked to be taken to Rev. D. J. Oguntolu's farm in Ojokoro. On October 19, 1933, exactly two weeks after his arrival there, Moses Tunolase died. Since his death, Ojokoro has become a sacred place to the C & S--as Mecca and Medina are to every true Moslem--a Holy Land, where one of the greatest prophets of the twentieth century was buried. He was not killed, he was not stoned, he was not sick. It was God's call in due season. [43].

A week before he died, Orimolade had blessed Abraham William Onanuga, an elderly but late convert, put one of his own garments on him and had presented him as his successor. Before he breathed his last, he was quoted as giving the following instructions:

Onanuga, take care of the flock. You will be the leader of my people. (...) Peter Omojola (his elder brother) it is time you go home. You elders (particularly pointing at J. 0. Coker, then leader, but now Senior Apostle General) teach Onanuga the constitution and working of the Holy Order because he does not know them sufficiently yet [44].

Three hours after he died, a visionary, Jeol Ifemade (now Jacob Ifemade and leader of the C & S on Hotonu Street), revealed at a prayer meeting at Ebute-Metta that he saw in a vision that the Baba Aladura had passed away, This was confirmed later that day when the news of his death was brought from Ojokoro to the society's headquarters. He was buried on October 20 and it was said that flocks of white birds hovered continuously over the grave until the burial ceremony was completed [45].

A memorial stone was erected on the site of his tomb, and memorial services have been held there annually since 1934 by both the 10, Hotonu Street section and Mt. Zion, Ebute-Metta section of the C & S. On October 18 of every year a vigil is observed, and on the following day a memorial service is held.

In his last days, Orimolade, in spite of the rebellion of his close followers, remained a cool-headed father of the society. He made an effort to re-unite the dissident groups into one strong, dynamic society, but his unwilling associates thwarted all his moves for peace.

All sections of the C & S made him a saint and prayers are said to the "God of Moses Orimolade" in the same manner as the Hebrews pray to the "God of Abraham, of Isaac and of Jacob." The Advisory Board has justified this canonization in these words:

He was the first person to introduce faith-healing into Christianity in this land. He also introduced other spiritual phenomena: clairvoyance, clairaudience [46], etc. Since his death, people go to worship at his graveyard. Even Muslims call there to offer prayers and suppliants go there to make their petitions. He placed the society in the hands of God pledging that if it was man-made, it would fail but if it was established by God Himself it would grow from strength to strength. The society had received visitors from everywhere, even from European countries, demonstrating the universal nature of the society. Orimolade had been found to be preaching in foreign countries [47].

Orimolade has been acclaimed as the sole and indisputable founder of the C & S. Stories and myths woven round his person are accepted by all members as literally true. To them these things are visible proofs of his divine authority.

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Moses Orimolade Tunolase
Automatically translated into Russian thanks to WorldLingo
Moses Orimolade Tunolase, известное в его днях отрочества как Orimolade Okejebu, было принесено в королевскую семью Omo'ba Ode Sodi [1] четвертей Okorun, Ikare, западной Нигерии. Год его рождениа традиционно давался как 1879. Во время его рождениа, не было регистратуры рождениа в Ikare. Искусствоо сочинительства и поэтому держать показателей, пока не стали популярными в том местообитании. Мы поэтому не имеем никакой подлинный показатель его даты рождениа.

Его жизнь начала с странным опытом его, котор мать имела. Сударына Odijoroto,--также такой же королевской дома [2],--был в кустике куда она пошла отрезать швырок пока она была тяжела с ребенком. Она fetched больше швырка чем она смогла подняться by herself. Она осуществила она уменьшить пачку снесло ее. Как раз после этого она услышала, что голос сказал ей самую легкую дорогу поднять пачку even if она не сделала ее мало. Она посмотрела вокруг в большом astonishment, но не увидела no one. Голос говорил снова: «Не устрашейте. Я буду ребенком в вашей утробе. Последуйте за моей консультацией и находитесь на вашей дороге " [3]. Она была направлены, что подняла пачку вверх на одном конце и, with the help of она руки, колено и головка, пинают вверх по другому концу. Консультация была просто и очень очевидно и Odijoroto обвинил для думать идеи первоначально.

Загадочные рожденио и задняя часть

детства дома, она довольно естественно родственная ее неимоверный опыт к Tunolase, ее супруг, который аранжировал, чтобы оракул Ifa был посоветован с сразу. Пара была удивлена когда оракул предсказал что ребенок зачатия будет важным saint. Оно также сказало ребенок посылался Almighty богом для того чтобы проповедовать gospel его сынка, Иесус Christ. Это было за пониманием как Tunolase, так и его супруги, специально по мере того как gospel Кристиан пока не было проповедовано в том местообитании. Однако, предписанные rites были выполнены и предложения были сделаны для того чтобы обеспечить безопасную поставку для мати. Tunolase себя, священник Ifa, посоветовало с оракулом приватно для больше прозрения о предпологаемом ребенке, и более добавочно было показано что это будет мыжским ребенком pre-ordained бога как его специальный апостол к pagans Yorubaland. Он должен был поэтому быть обработанным как Nazarite.

Предельное прибытие нового ребенка принесенного к своим родителям смешало ощупывания. Они были счастливы что новый член был добавлен к семье но были заполнены с embarrassment и apprehension в виду обстоятельств окружая его рожденио и случаи произошли на день, котор он был рожден. Сказано что новый ребенок «стоял вверх в своей крови рождениа» «погулять вне 3 времени.» Однако, повитуха которая помогла во время работы мати «press down младенец с усилием.» Я Summoned к месту, оконфуженный отец начал к incantations recite которые окончательн утихомирили возбуженного ребенка. Он после этого go out сообщить к одним пожилым людям случилось в его доме [4].

Этим рассказом вероятно будет дорога соединенная церковь Cherubim и Seraphim (c & s) определяет парализованность Moses Orimolade увеличиваемую. Вообще поверено что, как сразу последствие этого случая, мальчик Orimolade смог ни стоять ни гулять до тех пор пока он не находиться наилучшим образом над 5 летами времени. Incantations произнесли его отцом имели horrible влияние заклятья могло incapacitated он постоянно. Tunolase было поэтому после того как оно устрашито этим странным случаем что он решил избежать любого более добавочного embarrassment путем убивать. На встрече семьи, которая он convened, он показал его намерия сделать так но был засужен для его явно трусости. Egunjobi, один из его собственных детей, мысль было бы разумно для его жить для того чтобы увидеть ребенок стал бы. Пока Tunolase выразило соответствие с entreaties его семьи, его видимое положение меланхоличной левой стороны отсутствие сомнения что он имел меньшее time to live.

Окончательное дуновение пришло с сообщением Tunolase полученным от младенческого мальчика, немного дней после того как он уволил Orimolade и его мать от его визирования для хорош: что он должен пойти к верхней части близрасположенного холма (теперь известного c & s в Ikare как Голгофа) и там в penitence признайтесь его согрешениям к богу. Это сообщение бросило Tunolase в положение дотла despair и ему принял cIll. Он спросил, чтобы его супруга, мать Orimolade, был summoned к его уходу за больным. По мере того как sobbing женщина knelt около его, он благословил ее в образе пожилого человека Yoruba около для того чтобы умереть. Он умер через немного дней после этого случая и был похоронен почетно.

Orimolade Okejebu потратило его молодость в Ikare. Трудно имел ободрение быть всполошенным случаями испытанными на его рождение subsided чем он был центр внимания снова. Это время место находилось в единственной церков в городке, St. Англиканская церковь Стефан, которое принадлежало к C.M.S. Полет. На этой определенной ноче, министр был нарисован к церков странным светом и звуком петь. Оно озадачивало к ему как anybody смогло использовать здание на том времени ночи без его знания поэтому он решил расследовать. Он постучал на парадном входе и двери раскрынных собой. К его большому amazement, все здание было пусто за исключением малого ребенка около 5 сидя на поле в вроде ярком фосфоресцентном освещении. Оно произошло к сотрястинному министру [5] ребенок вытаращась штилево на ем, unruffled его вторжением, было Orimolade странный мальчик который стал беседой городка, что он был doubtless одним пело как если бы он был всем клиросом.

В результате этой встречи, министр уговорил его конгрегацию использовать Orimolade для того чтобы научить им некоторым из его духовных песен. Мальчик обязал и научил им немного вероисповедных песен, но скоро дали вверх owing to их плохая реакция.

Этим эпизодом полночи будет вероятно иллюстрация ассоциации Orimolade предыдущей с церковью. Согласно корке, христианство было введено в Akoko in the late 1890s [6]. И если Orimolade было предыдущим новообращенным, то, после этого он должен стать Кристиан когда он был все еще мальчиком. Реверсор. J. K. Ajayi-Ajagbe, которое J. 0. Coker определяло с случаем полночи, хотя министр Methodist, раз проповедованный общественно in the name of c & s [7]. Coker могло быть право в его предположении что министр имел известное Orimolade в его доме Ikare прежде чем он начал его путешествие missionary.

Orimolade стало disillusioned негативным отношением христианок в Ikare, специально потому что они ridiculed он on account of его инвалидность. Он чувствовал отжато и apprehensive о успехе его полета с его показал вероятн что он forever физическ будет handicapped. Я Overwhelmed этими мыслями, он помолил запальчиво одну ночу, ask for выраженность силы бога. In answer to его молитва, ангел появился к ему в сновидении и дался ему 3 предмета: штанга, королевские insignia и крона. Штанга знаменовала «штангу победы,» insignia были «силой молитвы и силой говорить.» Крона стояла для «всей почетности и multi-уважает каждого индивидуала к смычку перед им, для того чтобы получить благословение» [8].

Когда он wake up от его сна, он знал что его молитва была услышана. Он осуществил что его звонок для того чтобы проповедовать gospel Christ был невозвратн. «Он приказал, что его мать помыла его (...) и от после этого дальше gospel Иесус Christ начатого без перерыва. (...) Ему дал силу над всем дьявольски " [9].

От этого пункта, RABOTы Orimolade были направлены к его кампаниям missionary. Это сновидение официально маркировало его комиссию для того чтобы go out и проповедовать.

Подарки соответствовали, если только дистанционно, к подаркам велемудрых людей к Иесус, стал для Orimolade, то символы авторитета. Его кампании начали когда он успешно урезонил авторитеты полиций для отпуска некоторых христианок включились в clash с подвижниками традиционного вероисповедания в городке. Согласно традиции c & s, Orimolade переместило к городку Kabba где арестованные люди были задержаны, и обеспечило их отпуск.

Оно после этого произошло к его противницам в Ikare что оно увеличит их престижность если они смогли выиграть его над, то поэтому они решили впечатлить его путем bestowing на ем одно из priestly названий их традиционных заведений. Он take advantage of эта возможность not only излучить предложение, но также провозгласить к им сообщение Кристиан. Он проповедовал с таким vehemence то:

Земля раскрыла свой рот (...) и они были совсем испуганн и много из их побежали прочь, но его брат Egunjobi сделал много ритуалов согласно стародедовским таможням для того чтобы положить землю back to свое бывшее закрытие. (...) Там было возглашениями о землетрясении так НОП люди от зарубежом пришли witness случай и его имя (Orimolade) было как пугливо как имиз незримого духа [10].

Это маркировало фактически конец враждебности к ему от христианок в городке Ikare. C & s настаивают что христианство начало расти перескакиваниями и пределами поже случай. Orimolade пошло от улицы к улице проповедуя gospel. Около 1916, он сделал посещение к Owo где он впечатлил C.M.S. Члены церков при его Священное писание способность.

Также держится что Orimolade раз пыталось пойти в торговлю, путем покупать и продавать гайки пальмового масла и kola по мере того как торговля процветала между людьми Ikare и торговцами Hausa от северной Нигерии. Он был сказаны, что переместил к северному вызванному селу Oshokoshoko. На его дороге он столкнулся ангел reminded он его полета как пророк бога, и то он не должен отстрелить проповедовать для торговать. Ему принял больноя и его товарищ принял его рапорт back to его люди. Egunjobi, его брат, было послано немедленно для того чтобы принести его назад домой. Но прежде чем Egunjobi достигло Oshokoshoko, Orimolade приехало назад в Ikare середины, котор никакие смогли объяснить.

Другая традиция заявляет что Orimolade ограничило к комнате на 10 лет во время он не позволил anybody подготовить его еды. Даже если он съел в течении этого времени никто смогло discern источник его еды [12].

Он также был сказаны, что находился в постоянн общности с незримыми небесными рисунками в виду того что он был част услышанный беседовать пока самостоятельно когда явно никто вошло его комнату. Случайн, он вытек бы resplendent, в regalia традиционно конструированном для королей, для того чтобы объявить что он был увенчан королю мира и скоро начал бы его царствование [13].

В это время он был сказан к ubiquitous. 2 примера были процитированы. Первое было его встречей с женщиной против он вынянчил grievance с дня его рождениа. Это было такой же женщиной подействовали как традиционная повитуха на день его рождениа и нажало его назад 3 времени по мере того как он попытал погулять немного минут после того как он был поставлен. Он встретил ее одно после полудня по мере того как она возвращала от Arigidi, близрасположенного села, и после того как она приказана ей для того чтобы снести его на ее назад 3 временах компенсировать для согрешения того рокового дня. «И now that женщина не имела никакое согрешение против бога снова, он (Orimolade) спросил, что женщина пошла безопасн» [14].

Любознательной вещью о случае было то Orimolade никогда левое его комната в течении дня в вопросе. Женщина постижимо отнесла ее опыт к ее людям, и в деле дней весь городок talk about оно.

Вторым примером было странное посещение, котор он оплатил к его самому верноподданическому другу, Garuba, которое жило в четвертях Okela в Ikare. На очень времени было поверены, что было зафиксировано Garuba востребовало Orimolade было с им в его резиденции Okela, «хромающий пророк» вверх в его комнате.

На конце его десятилетнего удерживания, было сказаны, что дало Orimolade большую партию для всех его соседей и визитеров от близрасположенных сел. Это также имело свой нерукотворный элемент потому что, отдельно от спрашивать, что его мать сделала чисто все имеющиеся баки в их доме, он не сделал никакие серьезные подготовки для пиршества. Его мать повиновалась его команде без протеста и к каждому amazement, гости все принес тарелки еды по мере того как подарки, которые заполнили все баки, и они съели к их соответствию.

10 лет, котор он проводил в удерживании были описаны много по мере того как период он потратил в болезни. Согласно Abiodun, Orimolade было ограничено на 7 лет. Это было показано к ей Orimolade себя: «Он заявил что он увидел непрерывные зрения на 7 лет во время он не смог get up от одного пятна в результате он был хромающ» [15]. Это corroborated соединенной церковью Cherubim и Seraphim написала following относительно Moses Orimolade:

На некоторое время его предыдущее время, он принял больноя и на 7 вполне лет он вытерпел от этого malady. На конце его болезни, он стал хромающим человеком, но бог сделал его для того чтобы погулять нерукотворно. Во время его болезни, он был научен святейшим духом как прочитать библию и запомнить он прочитал [16].

Ограничено учетом

Болезни Более независимо дал реверсором. E. S. Sodeinde африканской церков в речи, котор он прочитал на похороны Orimolade 19-ого октября 1933. Согласно Sodeinde, Orimolade было поражено undisclosed заболеванием shortly after его преобразование к христианству и находилось в кровати на 7 лет. Болезнь стала настолько серьезной что его люди покинули его, ожидающ, что он умерло. Но в сновидении он был убежен что он возьмет если он принял бы воду нарисованную от близрасположенного потока. Сделанное это, он не начать постепенно брать до тех пор пока он смог гулять снова [17] но он остал хромающим человеком для остальноев его жизни и, согласно Phillips, он использовал ручку зонтика для поддержки. От всего этого учета, мы можем безопасн заключить что Orimolade фактическ вытерпело от болезни которая парализовывала его и представила его немобильно на 7 лет. Популярный взгляд что он отказал консультацию его друзей для того чтобы изыскивать медицинскую помощь во время его болезни. Мы можем также предположить оно было в это время, когда раздумье было по возможности, что он сделал far-reaching решения о его evangelistic жизни.

Период потраченный в тренировке и подготовке поэтому представленного Orimolade удерживания для его работы missionary. На конце его он полно был оборудован для того чтобы начать в истовом задачу для он был ordained. На следующие 5 лет Orimolade переместило from place to place, как St. Paul in the Bible, preaching with great zeal the gospel of Christ. Many miracles of healing were credited to him during this period. He finally arrived and settled in Lagos where the C & S was later founded.

Evangelistic Journeys

His first campaign was carried out in Irun, a village a few miles from Ikare [18]. Irun is said to be noted even today for its witchcraft practices. It was thus appropriate that the one who was to found a religious society averse to witchcraft should begin his campaign in this village. Thus "he opened the seal of witchcraft and acrobatic evil performances. (...) He also pulled down the image of Osijora (one of the divinities worshipped in the village) and fought with the evil spirits operating in the area" [19].

From Irun he was transported in a hammock-chair,--because of his paralysis,--to the neighbouring villages of Akungba and Oka, where he also preached. From Oka he moved to Akoko-Edo, visiting Ikiran and Ibillo towns. At Benin, he condemned the practice of human sacrifice. In a sermon to a large crowd, he said "God created man in his own image. It is quite unjustifiable to carry out human sacrifice and furthermore it is sacrilegious" [20]. Moved by his sermon, many traditional worshippers willingly gave up their emblems, images and charms for burning.

After visiting several other places in the Midwest, especially in the Niger Delta, he turned northward. He preached at Idah, Lokoja and at Okene, the main town of the Igbira tribe. In the last mentioned place he made many converts and helped them to establish a local C.M.S. Church. He then moved on to Ogori, another Igbora town, where he helped to start another C.M.S. Church for his converts. Thus, Orimolade pursued his evangelistic campaigns with the vigour of the apostle Paul and the enthusiasm of contemporary prophet William Wade Harris. In each of the places he visited, he directed his converts to the existing churches irrespective of denomination, and where there was no Christian church, he helped to establish one. He did not commit himself to any denomination, realizing that such a commitment would seriously limit his sphere of operation.

Several miracles were credited to Orimolade. In Kaba town he was attacked by a strange lion which he killed. In Ogidi village he purified a pool which the natives have worshipped from time immemorial to ensure that they remained in a harmonious relationship with the evil power it was supposed to possess.

He is credited with founding C.M.S. Churches in Abuja, Egbe, Igan and Ikasa (all in Yagba division). He then proceeded on to the far north, visiting Zaria, Bauchi and Adamawa provinces. It is also believed that he visited Sokoto, Kano and Bomu [21]. In the North he did not win many converts because of the prevalence of the Muslim religion there. He is, however, credited with building a prayer house in Nguru.

On his return journey to the South he stopped at Ilorin and spent some time there. He seems to have been widely known in the town as Alhaji-n-Yisa and he built a prayer house there [22]. He has also been credited with healing a lame young man and raising a young lady from the dead in this Muslim city [23].

When he left Ilorin, he visited Ikirun where he healed a number of sick people through prayer. He also preached in the neighbouring towns of Osogbo, Ede and Ogbomoso. In Ogbomoso he was said to have been openly condemned as a charlatan by a young woman. This woman's uncomplimentary remark, according to the report, was reprehensible to Orimolade and he quickly left the town. But before leaving he cursed the city: "Rain shall not fall in this town again, pregnant women shall not give birth to any new baby again and the lady (that is the offender) will surely lose her life" [24].

On leaving Ogbomoso, Orimolade went to the big city of Ibadan, where he stayed with the pastor of the African Church and astonished the people with "his powerful prayers in his Akoko dialect" [25]. From Ibadan he went to Abeokuta, according to C & S tradition, on the invitation of the Alake, the paramount ruler, imploring him to pray for an end to the Adubi War [26].

Having fulfilled the king's wish, Orimolade went to Ifako in Agege district and lived with Chief Jacob Kehinde Coker, the leader of the African Church.

A delegation from Ogbomoso met him here and pleaded with him to return with them to remove the spell his curse brought upon the town because it had thrown the population into a state of pandemonium and insecurity. Orimolade obliged when he learned that the young woman whose impertinent behaviour had caused the trouble had died. Back in Ogbomoso, he passionately prayed that the wrath of God manifested on it be averted. The prayer was answered and things immediately returned to normal: "Rain started to fall heavily, pregnant women gave birth to new babies. (...) Ogbomoso came to realize that Moses was sent by God and not by his own whims" [27].

Adventure in Lagos

According to the records of the Eternal Sacred Order of C & S Mount Zion, Ebute-Metta, Orimolade arrived in Lagos on July 12, 1924 and lodged with the sexton of Holy Trinity (Anglican) Church, Ebute-Ero, Emmanuel Olumodeji, believed to be from Orimolade's home town or district. The Advisory Board of the C & S (with its headquarters at 94, Railway Line, Odi-Olowo, Mushin) holds that the Rev. D. J. Oguntolu of the African Church, Ojokoro in Ijaye area was the person who directed Orimolade to the Ebute-Ero Church. Senior Apostle J. 0. Coker, then a member of Holy Trinity Church, but later one of the founding members of C & S, recollected that Olumodeji and Orimolade lived together in a small building, close to the archway in the Ebute-Ero Church [28].

With the church as his base, Moses Orimolade, as he became popularly known, began his evangelistic campaign in Lagos. One incident mentioned by Coker concerned the rumour that Lagos was going to be submerged in a tidal wave. Orimolade helped to avert this with his prayers at the United Native African Church Cathedral [29]. His connections with the African Church began back home in 1919 when the Rev. E. D. Sodeinde wanted him to become a full-time evangelist [30]. It might be true then, as Peel has suggested, that Oke's prophecy first prompted Orimolade to settle in Lagos, especially if we know that until he arrived in Lagos he was an itinerant preacher. Now in Lagos, he felt very much at home with African Church leaders, one of whom, identified as Chief J. K. Coker, always took him in his car, to preach in African Churches in the district.

He lived in Ebute-Ero for only two months, leaving the parsonage on September 11, 1924. His close association with the African Church might have displeased leaders of the Holy Trinity Church. The minister of the church, Ven. Archdeacon. T. A. J. Ogunbiyi, later criticized the C & S on the basis of Orimolade's earlier campaigns. It has been alleged by the C & S that the minister personally hated Orimolade and all that he stood for.

According to one tradition, Moses went straight to Ebute-Ero where Rev. Ogunbiyi lived. When he saw Moses he invited him to preach the sermon on an appointed Sunday. Moses preached to the gathering. He was reported to have read from Genesis to Exodus without opening the Bible and interpreted it verse by verse to the congregation. Everybody in the church was transfixed. When Ogunbiyi saw that Orimolade's sermon was moving and spiritually uplifting he told the congregation that Moses was a liar [31]. Ogunbiyi challenged Orimolade to tell them the school from which he had learned all the theories and translations of the Bible.

This tradition further claims that Archdeacon Ogunbiyi tried to harm Moses with charms but that, as a vindication of Orimolade's inviolability, it was the warden of the Church who became the victim. He collapsed but Orimolade's prayers resuscitated him. As a consequence of this incident, Moses Orimolade was nicknamed Baba Aladura (The Praying Father) in Lagos.

J. 0. Coker reportedly said that Orimolade left Holy Trinity parsonage because of his refusal to sell the water he always gave out for healing. The archdeacon, the apostle maintained, felt that Orimolade's blessed healing water should be a source of money for the church. He also felt uneasy about the overwhelming popularity the lame prophet was acquiring through his efficacious prayer, thrilling sermons and sound Bible knowledge, his lack of formal education notwithstanding [32]. The Advisory Board asserts that Moses was dragged out of the church and sent out of the parsonage. This humiliation of a harmless and physically disabled preacher aroused the sympathy of some church members, including J. 0. Coker and Gabriel Ogunyadi who were among the earliest members of the C&S Society [33].

Orimolade went back to the Ifako farm of Chief J. K. Coker and lived there for some time before returning to Lagos Island on December 20 of the same year to live in Chief Balogun Street residence [34]. He continued his open air preaching in Lagos, stressing the need for absolute faith in the Lord Jesus Christ, reliance on the power of the Holy Spirit, the efficacy of prayers for healing purposes and the use of Psalms. His outstanding ability was reflected in his proficiency in quoting passages from the Bible.

After five months in Balogun Street, Orimolade moved to the house of a Muslim leader, Momo Giwa. J. 0. Coker is of the opinion that Orimolade and Momo Giwa had met in Lokoja during the early days of Orimolade's evangelistic campaigns. When Giwa met him in Lagos years later, he easily recognized him and invited him to live with him in his house in Kester Lane, otherwise known as Ago Isofin. He moved into the house on May 7, 1925 and continued to make his presence in Lagos known through his regular open air sermons, his public disputation with Muslim teachers, his moving prayers and through his peculiar songs: Lori Oke Jordani l'anpe mi (On far away Jordan hill am I being invited) and E jek'afiinu didun... (Let us with a gladsome mind...).

Miraculous feats were credited to him during this period. A masquerader who tried to harm him with juju collapsed and died just as he (Orimolade) was reciting Psalm 91 in front of him and a baby boy who had swallowed a needle vomited it after he had prayed for him. He also began to have a definite group of admirers. They were always present at his campaign meetings and called on him from time to time for prayers and spiritual guidance. Notable among these "disciples" were Sarah Phillips,--the mother of H. A. Phillips,--Sabinah Roberts (now mother cherub of E.S.O. C & S and Mt. Zion) the late Isaac Adebulewo and H. A. Phillips, who said that he knew Moses Orimolade personally as he called regularly to invite his mother to his open air meetings. Such was his fame in Lagos before the June 1925 incident culminated in the founding of the C & S Movement.

Founding of the C & S Movement

We have seen Moses Orimolade as the man of faith, the charismatic leader, the spiritual man, the mysterious, the genius. But Orimolade also had all the attributes that makes one truly human. He was a very humble man who hardly ever used the word "I" to describe himself. He maintained that God is the great and the only "I AM." He therefore preferred the nominative plural "we" implying the whole group,--male, female, old and young [35].

He was an ascetic man and lived in celibacy all his life, although he sometimes kept female attendants [36]. Orimolade was not only frugal, he was actually poor. It is true that early dissident members of the C & S charged that he was imposing fees for healing, yet members of the Advisory Board have strongly refuted this accusation, adding that the spiritual father refused even to accept free gifts for any kind of healing. H. A. Phillips cited several instances when Moses rejected gifts offered by those he healed. His poverty never tempted him to take advantage of his spiritual position to improve his lot economically. If he needed money he would without hesitation, ask for modest donations from his affluent followers. He never received money with his own hand. His "safe" was a space under his sleeping mat and his benefactors knew that was where to deposit money meant for him. If a member required financial assistance. Moses would happily direct such a member to the same place for whatever amount he needed.

All his life Orimolade slept on the floor on ordinary mats. At home, he was always clad in a white, handwoven loincloth and had an ordinary cane basket to store his few pieces of clothing. He wore his hair long and never had it shaved. When it became untidy his lieutenants advised him to cover it up with a cap, especially in public places and whenever there were visitors. This was to avoid embarrassment both to the public and to members of the society. Through William Onanuga (Orimolade's immediate successor), who specialized in making embroidery on caps, a few caps were provided for Moses. This had been cited as the origin of the practice of wearing caps, now one of the distinguishing marks of the C & S. It was also probably in imitation of him that the practice of wearing long hair began among C & S prophets.

Moses Orimolade addressed most of his followers as sons. He would say to every newcomer: "My son, what do you desire we do for you?" [37] He was impartial, always more interested in pacifying than in judging. He would call an offender and make peace at once between him and his accuser. Orimolade loved peace and feared contravening orders of the government and the norms of society [38].

He invited the police to maintain the peace when he was apprehensive of public reaction on the return to Lagos of Abiodun and others from a very successful evangelistic tour in 1927. He also, in the crucial letter he wrote to Abiodun in 1928, at the outbreak of the quarrel which produced the first major split within the C & S, noted:

... in order to prevent a breach of peace, which you are daily contributing to create, I can no longer allow that we continue together as before. (...) I am therefore asking you through this letter to form your own society taking with you all the members as are willing to follow and cooperate with you. (...) I have reported the matter to the Commissioner of Police as I have come to Lagos not to (cause) or create trouble nor do I wish to be drawn into conflict with the government, for a breach of peace [39].

In this connection we can recall his visit to the administrator of Lagos Colony on May 17, 1929. Pleading his cause before this high government official, Orimolade explained that "in consequence of his good work, damaging articles in relation to himself appeared in certain Lagos papers. The Hon. Administrator, he advised, should take no notice of such articles without hearing his own side" [40].

Orimolade rarely prayed audibly except during general intercessions. He was given to meditation, such as is peculiar to yoga mystics. At the end of each of his usually long periods of meditation, the only visible evidence of which was an apparent look of absent-mindedness, he would heave a very deep sigh and to this all present would respond together: Iye (LIFE) [41]. He was called Baba Aladura, not as a title originally, but as a nickname before the C & S was organized. The Advisory Board therefore takes a very serious objection to anybody parading as Baba Aladura [42].

With the founding of the C & S in June 1925, Orimolade seemed to have realized the consummation of his evangelistic aspirations. From then on till his death on October 19, 1933 at only fifty-four, he remained in the background, allowing his youthful and socially more presentable followers to popularize the society. He stayed at home to attend to visitors who called for prayers and healing. He continued, however to appear in public on anniversaries and during processions, when he rode in a wheelchair behind the procession.

The years 1925 to 1927 were for Moses Orimolade years of glory. They were years of expansion for the C & S, a new radically and spiritually dynamic movement. During this time evangelists of the movement visited almost all parts of Yorubaland to preach and to establish branches. The north was also widely evangelized and effective inroads were made by his preachers.

With the internal dissensions which culminated in the separation of Christianah Abiodun Akinsowon and her supporters in 1929 and of the Praying Band of the Society under Ezekiel A. Davies in 1930, Orimolade began to experience trying times. The first secession robbed him of Abiodun, a charming and motivating leader of the society, and the second of the enlightened and affluent members of the young organization. During this period he changed his residence four times, living in Mr. Holloway's Martin Street house, W. A. Daodu's Egerton Street residence, Ezekiel Akindele Davies' Balogun Street house and finally in Ofin Canal from April to September 1929 when the trouble with the Praying Band was developing. From there he moved into 42, Daddy Alaja Street, where he lived as if in retirement. He spent the last four years of his life in that building leaving once, just a month before he died.

On September 14, 1933 he was taken to Osolake Street, Ebute-Metta from where he asked to be taken to Rev. D. J. Oguntolu's farm in Ojokoro. On October 19, 1933, exactly two weeks after his arrival there, Moses Tunolase died. Since his death, Ojokoro has become a sacred place to the C & S--as Mecca and Medina are to every true Moslem--a Holy Land, where one of the greatest prophets of the twentieth century was buried. He was not killed, he was not stoned, he was not sick. It was God's call in due season. [43].

A week before he died, Orimolade had blessed Abraham William Onanuga, an elderly but late convert, put one of his own garments on him and had presented him as his successor. Before he breathed his last, he was quoted as giving the following instructions:

Onanuga, take care of the flock. You will be the leader of my people. (...) Peter Omojola (his elder brother) it is time you go home. You elders (particularly pointing at J. 0. Coker, then leader, but now Senior Apostle General) teach Onanuga the constitution and working of the Holy Order because he does not know them sufficiently yet [44].

Three hours after he died, a visionary, Jeol Ifemade (now Jacob Ifemade and leader of the C & S on Hotonu Street), revealed at a prayer meeting at Ebute-Metta that he saw in a vision that the Baba Aladura had passed away, This was confirmed later that day when the news of his death was brought from Ojokoro to the society's headquarters. He was buried on October 20 and it was said that flocks of white birds hovered continuously over the grave until the burial ceremony was completed [45].

A memorial stone was erected on the site of his tomb, and memorial services have been held there annually since 1934 by both the 10, Hotonu Street section and Mt. Zion, Ebute-Metta section of the C & S. On October 18 of every year a vigil is observed, and on the following day a memorial service is held.

In his last days, Orimolade, in spite of the rebellion of his close followers, remained a cool-headed father of the society. He made an effort to re-unite the dissident groups into one strong, dynamic society, but his unwilling associates thwarted all his moves for peace.

All sections of the C & S made him a saint and prayers are said to the "God of Moses Orimolade" in the same manner as the Hebrews pray to the "God of Abraham, of Isaac and of Jacob." The Advisory Board has justified this canonization in these words:

He was the first person to introduce faith-healing into Christianity in this land. He also introduced other spiritual phenomena: clairvoyance, clairaudience [46], etc. Since his death, people go to worship at his graveyard. Even Muslims call there to offer prayers and suppliants go there to make their petitions. He placed the society in the hands of God pledging that if it was man-made, it would fail but if it was established by God Himself it would grow from strength to strength. The society had received visitors from everywhere, even from European countries, demonstrating the universal nature of the society. Orimolade had been found to be preaching in foreign countries [47].

Orimolade has been acclaimed as the sole and indisputable founder of the C & S. Stories and myths woven round his person are accepted by all members as literally true. To them these things are visible proofs of his divine authority.

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Mozes Orimolade Tunolase
Automatically translated into Dutch thanks to WorldLingo
Mozes Orimolade Tunolase, die in zijn boyhood dagen als Orimolade Okejebu wordt gekend, was geboren in de koninklijke familie van Omo'ba Ode Sodi [1] van Okorun Kwarten, Ikare, Westelijk Nigeria. Het jaar van zijn geboorte is traditioneel gegeven als 1879. Op het tijdstip van zijn geboorte, was er geen geboorteregistratie in Ikare. De kunst van het schrijven en daarom het bijhouden van verslagen, was nog niet populair in die plaats geworden. Wij hebben daarom geen authentiek verslag van zijn geboortedatum.

Zijn leven begon met een vreemde ervaring zijn moeder had. Mevrouw Odijoroto,--ook van het zelfde koninklijke huis [2],--was in de struik waar zij brandhout was gaan snijden terwijl zij met kind zwaar was. Zij haalde meer brandhout dan zij kon zelf opheffen. Zij realiseerde zij de bundel zou moeten verminderen het kunnen dragen. Enkel hoorde zij toen een stem vertellend haar de gemakkelijkste manier om de bundel op te heffen zelfs als zij het niet kleiner maakte. Zij keek rond in grote verbazing, maar zaag niemand. De stem sprak opnieuw: „Niet bang gemaakt. Ik ben het kind in uw womb. Volg mijn raad en ben op uw manier " [3]. Zij werd opdracht gegeven aan om de bundel en, met behulp van haar handen, knie en hoofd omhoog aan de ene kant op te heffen, het andere eind omhoog schoppen. De raad was eenvoudig en zeer duidelijk en Odijoroto beschuldigde zich van aan het idee aanvankelijk gedacht te hebben niet.

De geheimzinnige Rug van de Geboorte en

van Kinderjaren thuis, vertelde zij vrij natuurlijk haar ongelooflijke ervaring met Tunolase, haar echtgenoot, die schikte dat het orakel Ifa meteen wordt geraadpleegd. Het paar was verrast toen het orakel voorspelde dat het kind van de conceptie een belangrijke heilige zou zijn. Het zei ook het kind door de Almachtige God werd gestuurd om het evangelie van zijn Zoon, Jesus-Christus te prediken. Dit was voorbij het begrip van zowel Tunolase als zijn vrouw, vooral als Christelijk evangelie nog niet was gepredikt in die plaats. Nochtans, werden de voorgeschreven riten uitgevoerd en het dienstenaanbod werd gemaakt om een veilige levering voor de moeder te verzekeren. Tunolase, zelf een priester Ifa, raadpleegde persoonlijk het orakel voor meer verlichting over het verwachte kind, en men openbaarde verder dat het een mannelijk kind dat van God als zijn speciale apostle aan pagans van Yorubaland wordt pre-verordend zou zijn. Hij moest daarom als Nazarite worden behandeld.

De uiteindelijke aankomst van het nieuwe kind dat aan zijn ouders wordt gebracht mengde gevoel. Zij waren werden gelukkig dat een nieuw lid aan de familie was toegevoegd maar met verlegenheid en vrees gezien de omstandigheden gevuld die zijn geboorte en incidenten omringen die op de dag voorkwamen hij geboren was. Men zegt dat het nieuwe kind „in zijn geboortebloed“ wensend „op te stappen drie keer.“ opstond Nochtans, de vroedvrouw die tijdens de arbeid van de moeder „hielp drukte de baby met kracht neer.“ Bijeengeroepen aan de scène, begon de pijnlijke vader incantations te reciteren die uiteindelijk het opgewekte kind kalmeerden. Hij ging toen uit om te melden aan bepaalde bejaarde mensen wat in zijn huis [4] was gebeurd.

Dit verhaal waarschijnlijk is de manier de Verenigde Kerk van (C & S) rekeningen Cherubim en Seraphim voor de verlengde verlamming van Mozes Orimolade's. Men gelooft over het algemeen dat, als direct gevolg van dit incident, de jongen Orimolade zich noch kon bevinden noc lopen tot hij goed meer dan vijf jaar oud was. Incantations die door zijn vader wordt uitgesproken hadden het afschuwelijke effect van een vloek die hem permanent zou kunnen onbekwaam gemaakt hebben. Tunolase werd zo bang gemaakt door dit vreemde incident dat hij besliste om het even welke verdere verlegenheid te vermijden door te doden zelf. Op een familievergadering, die hij bijeenriep, onthulde werd hij zijn bedoelingen dit te doen maar veroordeeld voor zijn duidelijke lafheid. Egunjobi, één van zijn eigen kinderen, gedachte zou het voor hem redelijk zijn leven om te zien wat het kind zou worden. Terwijl Tunolase tevredenheid met entreaties van zijn familie uitdrukte, zijn zichtbare staat van melancholische linkerzijde zonder twijfel dat hij weinig tijd had te leven.

De definitieve slag kwam met het bericht ontvangen Tunolase uit de zuigelingsjongen, een paar dagen nadat hij Orimolade en zijn moeder van zijn gezicht voor goed had verworpen: dat hij tot de bovenkant van een nabijgelegen heuvel (zou moeten gaan die nu door C & S in Ikare als Calvary wordt gekend) en er in penitence bekennen zijn zonden aan God. Dit bericht wierp Tunolase in een staat van uiterste wanhoop en hij was genomen Illinois. Hij verzocht om dat zijn vrouw, de moeder van Orimolade, aan zijn bed wordt bijeengeroepen. Aangezien de sobbing vrouw naast hem knielde, zegende hij haar ongeveer op de manier van een bejaarde mens Yoruba om te sterven. Hij stierf een paar dagen na deze gebeurtenis en werd eervol begraven.

Orimolade Okejebu besteedde zijn jeugd in Ikare. Had nauwelijks de opwinding die door de incidenten wordt gewekt die bij zijn geboorte worden ervaren zakte dan hij het centrum opnieuw van aandacht werd. Dit keer was de scène in de enige kerk in de stad, St. Stephen Anglicaanse Kerk, die tot C.M.S. behoorde. Opdracht. Voor deze bepaalde nacht, werd de minister getrokken aan de kerk door een vreemd licht en het geluid van het zingen. Het was in verwarring brengend aan hem hoe om het even wie het gebouw van nacht zonder zijn kennis zou kunnen op dat ogenblik gebruiken zodat besliste hij te onderzoeken. Hij klopte bij de belangrijkste ingang en de deur die alleen wordt geopend. Aan zijn grote amazement, was het gehele gebouw leeg behalve een klein kind van ongeveer vijf zittend op de vloer in een soort heldere fosforescerende verlichting. Het kwam aan de geschokte minister [5] voor dat het kind dat calmly bij hem staart, unruffled door zijn binnendringen, Orimolade de vreemde jongen was die de bespreking van de stad was geworden, dat hij zeker was wie had gezongen alsof hij gehele choir was.

Als resultaat van deze ontmoeting, overreedde de minister zijn congregatie om Orimolade aan te wenden om hen sommige van zijn geestelijke liederen te onderwijzen. De jongen verplichtte en onderwees hen spoedig een paar godsdienstige liederen, maar gaf ten gevolge van hun slechte reactie op.

Deze middernachtepisode is waarschijnlijk een illustratie van de vroege vereniging van Orimolade met de kerk. Volgens Schil, werd het Christendom geïntroduceerdr in Akoko in recente 1890s [6]. En als Orimolade een vroege bekeerling was, dan moet hij een Christen geworden zijn toen hij nog een jongen was. Toer. J. K. Ajayi-Ajagbe, die J. 0. Coker heeft zich met het middernachtincident, niettemin een Methodist minister, die openbaar eens in naam van C & S wordt gepredikt geïdentificeerdn [7]. Coker zou in zijn veronderstelling dat juist kunnen zijn de minister Orimolade in zijn huis had gekend Ikare alvorens hij met zijn missionary reis begon.

Orimolade werd ontgoocheld door de niet koeperatieve c houding van de Christenen in Ikare, vooral omdat zij hem wegens zijn onbekwaamheid ridiculiseerden. Hij voelde gedeprimeerd en bezorgd over het succes van zijn opdracht aangezien het waarschijnlijk leek dat hij voor altijd fysisch zou gehandicapt worden. Overweldigd door deze gedachten, bad hij passionately één nacht, vragend om een manifestatie van de macht van de God. In antwoord op zijn gebed, verscheen een engel aan hem in een droom en gaf hem drie voorwerpen: een staaf, koninklijke insignia en een kroon. De staaf betekende een „staaf van overwinning,“ insignia waren de „macht van gebed en macht van het spreken.“ De kroon betekende „al eer en de multi-eerbied van elk individu om vóór hem te buigen, om zegen“ te ontvangen [8].

Toen hij van zijn slaap ontwaakte, wist hij dat zijn gebed was gehoord. Hij realiseerde dat zijn vraag om het evangelie van Christus te prediken onherroepelijk was. „Hij gaf opdracht tot zijn moeder om hem te wassen (...) en van toen op het evangelie van Jesus-Christus begon zonder onderbreking. (...) Hij werd gegeven macht over duivels alles " [9].

Van dit punt, werden de activiteiten van Orimolade geleid naar zijn missionary campagnes. Deze droom merkte formeel zijn commissie om uit te gaan en te prediken.

De giften die, als slechts ver, aan de giften van de wijze mensen aan Jesus, werden voor Orimolade, symbolen van gezag beantwoordden. Zijn campagnes begonnen toen hij met succes politieautoriteiten voor de versie van sommige Christenen petitierecht die in een conflict met liefhebbers van de traditionele godsdienst in de stad werden geïmpliceerde. Volgens de traditie van C & van S, reiste Orimolade naar stad Kabba waar de gearresteerde personen waren vastgehouden, en beveiligde hun versie.

Het kwam toen aan zijn tegenstanders in Ikare voor dat het hun prestige zou verbeteren als zij konden winnen hem over zodat beslisten zij op hem indruk te maken door op hem één van de priestly titels van hun traditionele instellingen te verlenen. Hij haalde voordeel uit deze kans niet alleen om de aanbieding te verwerpen, maar ook aan hen het Christelijke bericht af te kondigen. Hij predikte met dergelijke felheid die:

De aarde opende zijn mond (...) en zij waren bang allen en veel van hen liepen weg, maar zijn broer Egunjobi deed vele rituelen volgens oude douane de aarde terug naar zijn vroegere sluiting zetten. (...) Er waren proclamaties over de aardbeving zodat de mensen van in het buitenland het incident kwamen getuigen en zijn naam (van Orimolade) zoals dat van een onzichtbare geest [10] zo vreselijk was.

Dit merkte vrijwel het eind van vijandigheid naar hem van Christenen in stad Ikare. C & S dringen erop aan dat het Christendom door sprongen en grenzen na dat incident begon te groeien. Orimolade ging van straat aan straat predikend het evangelie. Ongeveer 1916, legde hij een bezoek aan Owo af waar hij op C.M.S. indruk maakte. De leden die van de kerk met zijn Scripture capaciteit citeren.

Men is ook van mening dat Orimolade eens om in de handel probeerde te gaan, door van de palmolie en kola noten te kopen en te verkopen aangezien de handel tussen de mensen Ikare en de handelaren Hausa van noordelijk Nigeria bloeide. Hij werd gezegd om naar een noordelijk dorp gereist te hebben genoemd Oshokoshoko. Op zijn manier ontmoette hij een engel die hem aan zijn opdracht als prophet van God herinnerde, en dat hij niet het prediken zou moeten overboord gooien voor handel. Hij was genomen ziek en zijn metgezel nam zijn rapport terug naar zijn mensen. Egunjobi, zijn broer, werd verzonden onmiddellijk om achter hem naar huis te brengen. Maar alvorens Egunjobi Oshokoshoko bereikte, was Orimolade terug in Ikare door een middel aangekomen niets kon verklaren.

Een andere traditie verklaart dat Orimolade zich tot een ruimte tien jaar beperkte waarin hij om het even wie niet toestond om zijn maaltijd voor te bereiden. Alhoewel hij door dit keer at kon niemand de bron van zijn voedsel [12] onderscheiden.

Hij werd ook gezegd om in constante communion met onzichtbare hemelcijfers te zijn aangezien hij vaak het gehoorde converseren terwijl alleen was toen blijkbaar niemand zijn ruimte was ingegaan. Nu en dan, zou hij resplendent te voorschijn komen, in regalia die traditioneel voor koningen wordt ontworpen, aan te kondigen dat hij de koning van de wereld was bekroond en zou spoedig met van hem beginnen regeert [13].

Tijdens deze periode werd hij gezegd aan alomtegenwoordig. Twee instanties werden aangehaald. De eerste was zijn ontmoeting met een vrouw tegen wie hij een grief sinds de dag van zijn geboorte had verzorgd. Dit was de zelfde vrouw die als traditionele vroedvrouw op de dag van zijn geboorte had gehandeld en die hem achter drie keer duwde aangezien hij probeerde om een paar notulen te lopen nadat hij werd geleverd. Hij ontmoette haar één middag aangezien zij van Arigidi, een nabijgelegen dorp, terugkeerde en tot haar opdracht gaf om hem te vervoeren haar achter drie keer om voor de zonde van die fateful dag te herstellen. „En nu de vrouw geen zonde opnieuw tegen God had, vroeg hij (Orimolade) de vrouw om veilig“ te gaan [14].

Het nieuwsgierige ding over het incident was dat Orimolade nooit links zijn ruimte door de dag in kwestie. De vrouw vertelde begrijpelijk haar ervaring met haar mensen, en in een kwestie van dagen de gehele stad over het sprak.

De tweede instantie was het vreemde bezoek dat hij aan zijn loyaalste vriend, Garuba heeft betaald, die in kwarten Okela in Ikare leefde. In de eigenlijke tijd eiste Garuba Orimolade met hem in zijn woonplaats Okela was, „lamé werd prophet“ verondersteld om omhoog in zijn ruimte worden gesloten.

Aan het eind van zijn beperking van tien jaar, werd Orimolade gezegd om een grote partij voor al zijn buren en bezoekers van nabijgelegen dorpen gegeven te hebben. Dit had ook zijn wonderbaar element omdat, behalve het vragen van zijn moeder om schoon te maken alle beschikbare potten in hun huis, hij geen ernstige voorbereidingen voor het feest maakte. Zijn moeder voerde zijn bevel zonder protest uit en aan amazement van iedereen, de gasten alle gebrachte schotels van voedsel als giften, die alle potten vulden, en zij aten aan hun tevredenheid.

De tien jaar die hij in beperking heeft doorgebracht is beschreven door velen aangezien de periode die hij in ziekte heeft besteed. Volgens Abiodun, werd Orimolade beperkt zeven jaar. Dit werd onthuld aan haar door Orimolade zelf: „Hij verklaarde dat hij ononderbroken visies zeven jaar zag waarin hij niet van één vlek kon opstaan met als resultaat dat hij lamé“ [15] was. Dit wordt bevestigd door de Verenigde Kerk van Cherubim en Seraphim die het volgende betreffende Mozes Orimolade schreef:

In een bepaalde tijd van zijn vroege tijd, nam hij ziek en zeven volledige jaren die hij aan dit malady heeft geleden. Aan het eind van zijn ziekte, werd hij een lamémens, maar de God maakte hem wonderbaarlijk aan gang. Tijdens de periode van zijn ziekte, werd hij onderwezen door de Heilige Geest hoe te om de Bijbel te lezen en te onthouden wat hij las [16].

Beperkt door Ziekte

A werd de onafhankelijkere rekening gegeven door Toer. E. S. Sodeinde van de Afrikaanse Kerk in een toespraak die hij bij de begrafenis van Orimolade op 19 Oktober, 1933 heeft gelezen. Volgens Sodeinde, was Orimolade getroffen door een niet bekendgemaakte ziekte kort na zijn omzetting in Christendom en was in bed zeven jaar. De ziekte werd zo ernstig dat zijn mensen hem verlieten, die hem verwacht dat sterft. Maar in een droom werd hij verzekerd dat hij zou terugkrijgen als hij water nemen zou dat van een nabijgelegen stroom wordt getrokken. Gedaan dit, begon hij geleidelijk aan terug te krijgen tot hij [17] kon opnieuw lopen maar hij bleef een lamémens voor de rest van zijn leven en, volgens Phillips, gebruikte hij een paraplustok voor steun. Van al deze rekeningen, kunnen wij veilig besluiten dat Orimolade eigenlijk aan een ziekte leed die hem verlamde en hem zeven jaar onbeweeglijk maakte. De populaire mening is dat hij de raad van zijn vrienden weigerde om naar medische hulp tijdens zijn ziekte te streven. Wij kunnen ook veronderstellen dat het tijdens deze periode was, toen de meditatie mogelijk was, dat hij verreikende besluiten over zijn evangelistic leven nam.

De periode die in opleiding en voorbereiding van beperkings daarom de de vertegenwoordigde Orimolade voor zijn missionary werk wordt doorgebracht. Aan het eind van het was hij volledig uitgerust om met de taak menens te beginnen waarvoor hij was verordend. Voor de volgende vijf jaar van plaats tot plaats reiste Orimolade, als St. Paul in the Bible, preaching with great zeal the gospel of Christ. Many miracles of healing were credited to him during this period. He finally arrived and settled in Lagos where the C & S was later founded.

Evangelistic Journeys

His first campaign was carried out in Irun, a village a few miles from Ikare [18]. Irun is said to be noted even today for its witchcraft practices. It was thus appropriate that the one who was to found a religious society averse to witchcraft should begin his campaign in this village. Thus "he opened the seal of witchcraft and acrobatic evil performances. (...) He also pulled down the image of Osijora (one of the divinities worshipped in the village) and fought with the evil spirits operating in the area" [19].

From Irun he was transported in a hammock-chair,--because of his paralysis,--to the neighbouring villages of Akungba and Oka, where he also preached. From Oka he moved to Akoko-Edo, visiting Ikiran and Ibillo towns. At Benin, he condemned the practice of human sacrifice. In a sermon to a large crowd, he said "God created man in his own image. It is quite unjustifiable to carry out human sacrifice and furthermore it is sacrilegious" [20]. Moved by his sermon, many traditional worshippers willingly gave up their emblems, images and charms for burning.

After visiting several other places in the Midwest, especially in the Niger Delta, he turned northward. He preached at Idah, Lokoja and at Okene, the main town of the Igbira tribe. In the last mentioned place he made many converts and helped them to establish a local C.M.S. Church. He then moved on to Ogori, another Igbora town, where he helped to start another C.M.S. Church for his converts. Thus, Orimolade pursued his evangelistic campaigns with the vigour of the apostle Paul and the enthusiasm of contemporary prophet William Wade Harris. In each of the places he visited, he directed his converts to the existing churches irrespective of denomination, and where there was no Christian church, he helped to establish one. He did not commit himself to any denomination, realizing that such a commitment would seriously limit his sphere of operation.

Several miracles were credited to Orimolade. In Kaba town he was attacked by a strange lion which he killed. In Ogidi village he purified a pool which the natives have worshipped from time immemorial to ensure that they remained in a harmonious relationship with the evil power it was supposed to possess.

He is credited with founding C.M.S. Churches in Abuja, Egbe, Igan and Ikasa (all in Yagba division). He then proceeded on to the far north, visiting Zaria, Bauchi and Adamawa provinces. It is also believed that he visited Sokoto, Kano and Bomu [21]. In the North he did not win many converts because of the prevalence of the Muslim religion there. He is, however, credited with building a prayer house in Nguru.

On his return journey to the South he stopped at Ilorin and spent some time there. He seems to have been widely known in the town as Alhaji-n-Yisa and he built a prayer house there [22]. He has also been credited with healing a lame young man and raising a young lady from the dead in this Muslim city [23].

When he left Ilorin, he visited Ikirun where he healed a number of sick people through prayer. He also preached in the neighbouring towns of Osogbo, Ede and Ogbomoso. In Ogbomoso he was said to have been openly condemned as a charlatan by a young woman. This woman's uncomplimentary remark, according to the report, was reprehensible to Orimolade and he quickly left the town. But before leaving he cursed the city: "Rain shall not fall in this town again, pregnant women shall not give birth to any new baby again and the lady (that is the offender) will surely lose her life" [24].

On leaving Ogbomoso, Orimolade went to the big city of Ibadan, where he stayed with the pastor of the African Church and astonished the people with "his powerful prayers in his Akoko dialect" [25]. From Ibadan he went to Abeokuta, according to C & S tradition, on the invitation of the Alake, the paramount ruler, imploring him to pray for an end to the Adubi War [26].

Having fulfilled the king's wish, Orimolade went to Ifako in Agege district and lived with Chief Jacob Kehinde Coker, the leader of the African Church.

A delegation from Ogbomoso met him here and pleaded with him to return with them to remove the spell his curse brought upon the town because it had thrown the population into a state of pandemonium and insecurity. Orimolade obliged when he learned that the young woman whose impertinent behaviour had caused the trouble had died. Back in Ogbomoso, he passionately prayed that the wrath of God manifested on it be averted. The prayer was answered and things immediately returned to normal: "Rain started to fall heavily, pregnant women gave birth to new babies. (...) Ogbomoso came to realize that Moses was sent by God and not by his own whims" [27].

Adventure in Lagos

According to the records of the Eternal Sacred Order of C & S Mount Zion, Ebute-Metta, Orimolade arrived in Lagos on July 12, 1924 and lodged with the sexton of Holy Trinity (Anglican) Church, Ebute-Ero, Emmanuel Olumodeji, believed to be from Orimolade's home town or district. The Advisory Board of the C & S (with its headquarters at 94, Railway Line, Odi-Olowo, Mushin) holds that the Rev. D. J. Oguntolu of the African Church, Ojokoro in Ijaye area was the person who directed Orimolade to the Ebute-Ero Church. Senior Apostle J. 0. Coker, then a member of Holy Trinity Church, but later one of the founding members of C & S, recollected that Olumodeji and Orimolade lived together in a small building, close to the archway in the Ebute-Ero Church [28].

With the church as his base, Moses Orimolade, as he became popularly known, began his evangelistic campaign in Lagos. One incident mentioned by Coker concerned the rumour that Lagos was going to be submerged in a tidal wave. Orimolade helped to avert this with his prayers at the United Native African Church Cathedral [29]. His connections with the African Church began back home in 1919 when the Rev. E. D. Sodeinde wanted him to become a full-time evangelist [30]. It might be true then, as Peel has suggested, that Oke's prophecy first prompted Orimolade to settle in Lagos, especially if we know that until he arrived in Lagos he was an itinerant preacher. Now in Lagos, he felt very much at home with African Church leaders, one of whom, identified as Chief J. K. Coker, always took him in his car, to preach in African Churches in the district.

He lived in Ebute-Ero for only two months, leaving the parsonage on September 11, 1924. His close association with the African Church might have displeased leaders of the Holy Trinity Church. The minister of the church, Ven. Archdeacon. T. A. J. Ogunbiyi, later criticized the C & S on the basis of Orimolade's earlier campaigns. It has been alleged by the C & S that the minister personally hated Orimolade and all that he stood for.

According to one tradition, Moses went straight to Ebute-Ero where Rev. Ogunbiyi lived. When he saw Moses he invited him to preach the sermon on an appointed Sunday. Moses preached to the gathering. He was reported to have read from Genesis to Exodus without opening the Bible and interpreted it verse by verse to the congregation. Everybody in the church was transfixed. When Ogunbiyi saw that Orimolade's sermon was moving and spiritually uplifting he told the congregation that Moses was a liar [31]. Ogunbiyi challenged Orimolade to tell them the school from which he had learned all the theories and translations of the Bible.

This tradition further claims that Archdeacon Ogunbiyi tried to harm Moses with charms but that, as a vindication of Orimolade's inviolability, it was the warden of the Church who became the victim. He collapsed but Orimolade's prayers resuscitated him. As a consequence of this incident, Moses Orimolade was nicknamed Baba Aladura (The Praying Father) in Lagos.

J. 0. Coker reportedly said that Orimolade left Holy Trinity parsonage because of his refusal to sell the water he always gave out for healing. The archdeacon, the apostle maintained, felt that Orimolade's blessed healing water should be a source of money for the church. He also felt uneasy about the overwhelming popularity the lame prophet was acquiring through his efficacious prayer, thrilling sermons and sound Bible knowledge, his lack of formal education notwithstanding [32]. The Advisory Board asserts that Moses was dragged out of the church and sent out of the parsonage. This humiliation of a harmless and physically disabled preacher aroused the sympathy of some church members, including J. 0. Coker and Gabriel Ogunyadi who were among the earliest members of the C&S Society [33].

Orimolade went back to the Ifako farm of Chief J. K. Coker and lived there for some time before returning to Lagos Island on December 20 of the same year to live in Chief Balogun Street residence [34]. He continued his open air preaching in Lagos, stressing the need for absolute faith in the Lord Jesus Christ, reliance on the power of the Holy Spirit, the efficacy of prayers for healing purposes and the use of Psalms. His outstanding ability was reflected in his proficiency in quoting passages from the Bible.

After five months in Balogun Street, Orimolade moved to the house of a Muslim leader, Momo Giwa. J. 0. Coker is of the opinion that Orimolade and Momo Giwa had met in Lokoja during the early days of Orimolade's evangelistic campaigns. When Giwa met him in Lagos years later, he easily recognized him and invited him to live with him in his house in Kester Lane, otherwise known as Ago Isofin. He moved into the house on May 7, 1925 and continued to make his presence in Lagos known through his regular open air sermons, his public disputation with Muslim teachers, his moving prayers and through his peculiar songs: Lori Oke Jordani l'anpe mi (On far away Jordan hill am I being invited) and E jek'afiinu didun... (Let us with a gladsome mind...).

Miraculous feats were credited to him during this period. A masquerader who tried to harm him with juju collapsed and died just as he (Orimolade) was reciting Psalm 91 in front of him and a baby boy who had swallowed a needle vomited it after he had prayed for him. He also began to have a definite group of admirers. They were always present at his campaign meetings and called on him from time to time for prayers and spiritual guidance. Notable among these "disciples" were Sarah Phillips,--the mother of H. A. Phillips,--Sabinah Roberts (now mother cherub of E.S.O. C & S and Mt. Zion) the late Isaac Adebulewo and H. A. Phillips, who said that he knew Moses Orimolade personally as he called regularly to invite his mother to his open air meetings. Such was his fame in Lagos before the June 1925 incident culminated in the founding of the C & S Movement.

Founding of the C & S Movement

We have seen Moses Orimolade as the man of faith, the charismatic leader, the spiritual man, the mysterious, the genius. But Orimolade also had all the attributes that makes one truly human. He was a very humble man who hardly ever used the word "I" to describe himself. He maintained that God is the great and the only "I AM." He therefore preferred the nominative plural "we" implying the whole group,--male, female, old and young [35].

He was an ascetic man and lived in celibacy all his life, although he sometimes kept female attendants [36]. Orimolade was not only frugal, he was actually poor. It is true that early dissident members of the C & S charged that he was imposing fees for healing, yet members of the Advisory Board have strongly refuted this accusation, adding that the spiritual father refused even to accept free gifts for any kind of healing. H. A. Phillips cited several instances when Moses rejected gifts offered by those he healed. His poverty never tempted him to take advantage of his spiritual position to improve his lot economically. If he needed money he would without hesitation, ask for modest donations from his affluent followers. He never received money with his own hand. His "safe" was a space under his sleeping mat and his benefactors knew that was where to deposit money meant for him. If a member required financial assistance. Moses would happily direct such a member to the same place for whatever amount he needed.

All his life Orimolade slept on the floor on ordinary mats. At home, he was always clad in a white, handwoven loincloth and had an ordinary cane basket to store his few pieces of clothing. He wore his hair long and never had it shaved. When it became untidy his lieutenants advised him to cover it up with a cap, especially in public places and whenever there were visitors. This was to avoid embarrassment both to the public and to members of the society. Through William Onanuga (Orimolade's immediate successor), who specialized in making embroidery on caps, a few caps were provided for Moses. This had been cited as the origin of the practice of wearing caps, now one of the distinguishing marks of the C & S. It was also probably in imitation of him that the practice of wearing long hair began among C & S prophets.

Moses Orimolade addressed most of his followers as sons. He would say to every newcomer: "My son, what do you desire we do for you?" [37] He was impartial, always more interested in pacifying than in judging. He would call an offender and make peace at once between him and his accuser. Orimolade loved peace and feared contravening orders of the government and the norms of society [38].

He invited the police to maintain the peace when he was apprehensive of public reaction on the return to Lagos of Abiodun and others from a very successful evangelistic tour in 1927. He also, in the crucial letter he wrote to Abiodun in 1928, at the outbreak of the quarrel which produced the first major split within the C & S, noted:

... in order to prevent a breach of peace, which you are daily contributing to create, I can no longer allow that we continue together as before. (...) I am therefore asking you through this letter to form your own society taking with you all the members as are willing to follow and cooperate with you. (...) I have reported the matter to the Commissioner of Police as I have come to Lagos not to (cause) or create trouble nor do I wish to be drawn into conflict with the government, for a breach of peace [39].

In this connection we can recall his visit to the administrator of Lagos Colony on May 17, 1929. Pleading his cause before this high government official, Orimolade explained that "in consequence of his good work, damaging articles in relation to himself appeared in certain Lagos papers. The Hon. Administrator, he advised, should take no notice of such articles without hearing his own side" [40].

Orimolade rarely prayed audibly except during general intercessions. He was given to meditation, such as is peculiar to yoga mystics. At the end of each of his usually long periods of meditation, the only visible evidence of which was an apparent look of absent-mindedness, he would heave a very deep sigh and to this all present would respond together: Iye (LIFE) [41]. He was called Baba Aladura, not as a title originally, but as a nickname before the C & S was organized. The Advisory Board therefore takes a very serious objection to anybody parading as Baba Aladura [42].

With the founding of the C & S in June 1925, Orimolade seemed to have realized the consummation of his evangelistic aspirations. From then on till his death on October 19, 1933 at only fifty-four, he remained in the background, allowing his youthful and socially more presentable followers to popularize the society. He stayed at home to attend to visitors who called for prayers and healing. He continued, however to appear in public on anniversaries and during processions, when he rode in a wheelchair behind the procession.

The years 1925 to 1927 were for Moses Orimolade years of glory. They were years of expansion for the C & S, a new radically and spiritually dynamic movement. During this time evangelists of the movement visited almost all parts of Yorubaland to preach and to establish branches. The north was also widely evangelized and effective inroads were made by his preachers.

With the internal dissensions which culminated in the separation of Christianah Abiodun Akinsowon and her supporters in 1929 and of the Praying Band of the Society under Ezekiel A. Davies in 1930, Orimolade began to experience trying times. The first secession robbed him of Abiodun, a charming and motivating leader of the society, and the second of the enlightened and affluent members of the young organization. During this period he changed his residence four times, living in Mr. Holloway's Martin Street house, W. A. Daodu's Egerton Street residence, Ezekiel Akindele Davies' Balogun Street house and finally in Ofin Canal from April to September 1929 when the trouble with the Praying Band was developing. From there he moved into 42, Daddy Alaja Street, where he lived as if in retirement. He spent the last four years of his life in that building leaving once, just a month before he died.

On September 14, 1933 he was taken to Osolake Street, Ebute-Metta from where he asked to be taken to Rev. D. J. Oguntolu's farm in Ojokoro. On October 19, 1933, exactly two weeks after his arrival there, Moses Tunolase died. Since his death, Ojokoro has become a sacred place to the C & S--as Mecca and Medina are to every true Moslem--a Holy Land, where one of the greatest prophets of the twentieth century was buried. He was not killed, he was not stoned, he was not sick. It was God's call in due season. [43].

A week before he died, Orimolade had blessed Abraham William Onanuga, an elderly but late convert, put one of his own garments on him and had presented him as his successor. Before he breathed his last, he was quoted as giving the following instructions:

Onanuga, take care of the flock. You will be the leader of my people. (...) Peter Omojola (his elder brother) it is time you go home. You elders (particularly pointing at J. 0. Coker, then leader, but now Senior Apostle General) teach Onanuga the constitution and working of the Holy Order because he does not know them sufficiently yet [44].

Three hours after he died, a visionary, Jeol Ifemade (now Jacob Ifemade and leader of the C & S on Hotonu Street), revealed at a prayer meeting at Ebute-Metta that he saw in a vision that the Baba Aladura had passed away, This was confirmed later that day when the news of his death was brought from Ojokoro to the society's headquarters. He was buried on October 20 and it was said that flocks of white birds hovered continuously over the grave until the burial ceremony was completed [45].

A memorial stone was erected on the site of his tomb, and memorial services have been held there annually since 1934 by both the 10, Hotonu Street section and Mt. Zion, Ebute-Metta section of the C & S. On October 18 of every year a vigil is observed, and on the following day a memorial service is held.

In his last days, Orimolade, in spite of the rebellion of his close followers, remained a cool-headed father of the society. He made an effort to re-unite the dissident groups into one strong, dynamic society, but his unwilling associates thwarted all his moves for peace.

All sections of the C & S made him a saint and prayers are said to the "God of Moses Orimolade" in the same manner as the Hebrews pray to the "God of Abraham, of Isaac and of Jacob." The Advisory Board has justified this canonization in these words:

He was the first person to introduce faith-healing into Christianity in this land. He also introduced other spiritual phenomena: clairvoyance, clairaudience [46], etc. Since his death, people go to worship at his graveyard. Even Muslims call there to offer prayers and suppliants go there to make their petitions. He placed the society in the hands of God pledging that if it was man-made, it would fail but if it was established by God Himself it would grow from strength to strength. The society had received visitors from everywhere, even from European countries, demonstrating the universal nature of the society. Orimolade had been found to be preaching in foreign countries [47].

Orimolade has been acclaimed as the sole and indisputable founder of the C & S. Stories and myths woven round his person are accepted by all members as literally true. To them these things are visible proofs of his divine authority.

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[موسس] [أريمولد] [تثنولس]
Automatically translated into Arabic thanks to WorldLingo
[بورن] [موسس] [أريمولد] [تثنولس], يعرف في ه وقت الصبا أيام ك [أريمولد] [أكجبو], كان داخل الأسرة ملكيّة من [أمو'با] قصيد غنائيّ [سدي] [1] من [أكورون] أرباع, [إيكر], نيجيريا غربيّة. أعطيت السنة من ولادته يتلقّى تقليديّا يكون ك 1879. [أت ث تيم وف] ولادته, كان هناك ما من ولادة تسجيل في [إيكر]. أصبح الفنّ الكتابة ولذلك ال يحافظ من سجلات, تلقّى لم بعد شعبيّة في أنّ مكان. نحن لذلك نتلقّى ما من سجل أصيلة من ه ولادة تاريخ.

بدأ حياته مع خبرة غريبة أمه تلقّى. سيدة [أديجوروتو],--أيضا من ال نفسه منزل ملكيّة [2],--كان في الدغل حيث هو كان قد ذهب أن يقطع حطب بينما هو كان ثقيلة مع طفلة. هو جلب كثير حطب من هو استطاع رفعت [بي هرسلف]. هو حقّق اضطرّ هو قلّلت الحزمة [إين وردر تو] كنت يمكن أن يحمل هو. فقط بعد ذلك سمع هو صوة يقوله ال يتيح طريق أن يرفع الحزمة [إفن يف] هو لم يجعل هو صغيرة. هو نظر حوالي في ذهول عظيمة, غير أنّ رأى لا أحد. تكلّم الصوة ثانية: أخفت "لا يكون. أنا الطفلة في رحمك. تبعت إشعاري وعلى طريقك " [3]. هو كان وجّهت أن يرفع الحزمة فوق في واحدة نهاية و, بعون ه يرفس أيادي, ركبة ورأس, فوق الأخرى نهاية. كان الإشعار بسيطة وجدّا واضحة و [أديجوروتو] لامبنفسي ل لا يتلقّى يفكّر من الفكرة في البداية.

غامضة ولادة وطفولة

ظهر [أت هوم], هو الى حدّ بعيد بشكل طبيعيّ متّصلة خبرته غيرمعقول إلى [تثنولس], زوجه, الذي رتّب أنّ [إيفا] يستشير إلهام فورا. فاجأت الزوج كان عندما الإلهام تنبّأ أنّ الطفلة من التصميم كان [سينت] مهمّة. هو أيضا قال أرسلت الطفلة كان يكون بالإلهة جبّارة أن يعظ البشارة من إبنته, يسوع مسيح. هذا كان إلى ما بعد الإستيعاب من على حدّ سواء [تثنولس] وزوجته, خصوصا بما أنّ البشارة مسيحية تلقّى لم بعد يكون وعظت في أنّ مكان. مهما, أنجزت ال يوصف [ريت] كان وأعراض كان جعلت أن يضمن تسليم آمنة للأم. استشار [تثنولس], بنفسي [إيفا] كاهن, الإلهام سرّا ل كثير تنوير حول ال يتوقّع طفلة, وهو كان أبعد كشفت أنّ هو كان طفلة ذكريّة [بر-ورديند] من إلهة كرسوله خاصّة إلى ال [بغنس] [يوروبلند]. هو كان لذلك أن يكون عاملت ك [نزريت].

مزج الوصول نهائيّة من الطفلة جديدة يحضر إلى والداته أحاسيس. هم كانوا سعيدة أنّ أضفت عضوة جديدة تلقّى يكون إلى الأسرة غير أنّ كان ملأت مع حيرة وإدراك [إين فيو وف] الظروف يحيط ولادته والحادثات أيّ وقع على اليوم هو كان [بورن]. هو قلت أنّ وقف الطفلة جديدة "فوق في ه ولادة دم" ب رغب "إلى يمشي خارجا ثلاثة أوقات." مهما, [برسّ دوون] القابلة الذي ساعد أثناء الأم عمل "الطفلة مع قوة." يدعو إلى المشهد, بدأ ال يحرج أب إلى [رست] تعويذات أيّ أخيرا هدّأ ال يثار طفلة. هو بعد ذلك انصرف أن يفيد إلى الناس مؤكّدة كهلة ماذا كان قد حدث في منزله [4].

هذا قصة على الأرجح الطريق ال يوحّد كنيسة [شروبيم] ويعلّل [سرفيم] ([ك] & [س]) [موسس] [أريمولد] يمدّد حالة شلل. هو عموما صدقت أنّ, كنتيجة مباشرة من هذا حادث, الفتى [أريمولد] استطاع لا وقفت ولا مشيت إلى أن كان هو جيّدا على خمسة [ير وف ج]. تلقّى التعويذات ينطق بأبه التأثير رهيبة من لعنة أيّ أمكن يتلقّى أعجزته باستمرار. [تثنولس] كان لذلك يخيف ب هذا حادث غريبة أنّ قرّر هو أن يتفادى أيّ حيرة بعيد ب يقتلبنفسي. في أسرة اجتماع, أيّ هو اجتمع, كشف هو نياته أن يتمّ هكذا غير أنّ كان أدنت لجبنه ظاهرة. [إغنجوبي], واحدة من ه خاصّة أطفال, فكرة كان هو معقولة ل ه أن يعيش [إين وردر تو] رأيت ماذا الطفلة أصبح. بينما [تثنولس] عبّر عن رضاء مع التوسلات من أسرته, دولته مرئيّة من يسار كئيبة ما من شك أنّ تلقّى هو بعض [تيم تو ليف].

أتى الضرب نهائيّة مع الرسالة [تثنولس] يستلم من الفتى للأطفال, [ا فو] أيام عقب هو كان قد صرف [أريمولد] وأمه من جهاز تسديده لالخير: اعترفت أنّ هو سوفت ذهبت إلى الأعلى من تل قريبة (الآن يعرف ب [ك] & [س] في [إيكر] ك [كلفري]) وهناك في [بنيتنس] خطاياه إلى إلهة. رمى هذا رسالة [تثنولس] داخل دولة من قنوط مطلقة وهو كان أخذت [إيلّ.]. هو رجا أنّ يدعو زوجته, [أريمولد] أم, إلى جانب سريره. بما أنّ ال [سبّينغ] إمرأة ركع بجانب ه, باركه هو في الطريقة من كهلة [يوروبا] رجل حوالي أن يموت. هو مات [ا فو] أيام بعد هذا حادث وكان دفنت على نحو مشرّف.

أنفق [أريمولد] [أكجبو] شبابه في [إيكر]. بصعوبة تلقّى الإثارة يثار بالحادثات يختبر في ولادته هدأ من أصبح هو المركز الإنتباه ثانية. هذا وقت كان المشهد في الكنيسة وحيد في المدينة, [ست.] إسطفان [أنغليكن شرش], أيّ انتسب إلى ال [ك.م.س.]. مهمة. على هذا ليلة خاصّة, سحبت الوزيرة كان إلى الكنيسة بضوء غريبة والصوة من يحرق. هو كان أربك إلى ه كيف أيّ شخص استطاع كنت استعملت البناية [أت ثت تيم] من ليلة دون معرفته لذلك هو قرّر أن يتحرّى. هو طرق في المدخل رئيسيّة والباب يفتح ب بنفسي. إلى انذهاله عظيمة, كان البناية كاملة يخلو باستثناء طفلة صغيرة من حوالي خمسة يجلس على الأرضية في نوع من إضاءة ساطعة متفسفرة. هو وقع إلى ال يصدم وزيرة [5] أنّ الطفلة يحدّق [كلملي] في ه, [أونروفّل] بتدخله, كان [أريمولد] الفتى غريبة الذي كان قد أصبح المحادثة من المدينة, أنّ كان هو دون شكّ الواحدة الذي تلقّى يكون أحرق وكأنّ هو كان جوقة كاملة.

نتيجة هذا مجابه, أقنع الوزيرة مجموعته أن يستخدم [أريمولد] أن يعلمهم بعض من أغنياته روحانيّة. أجبر الفتى وعلم هم [ا فو] أغنيات دينيّة, غير أنّ قريبا أعطوا فوق بسبب إستجابتهم فقيرة.

هذا منتصف ليل حلقة على الأرجح صورة إيضاحيّة من [أريمولد] جمعية مبكّرة مع الكنيسة. وفقا ل قشرة, قدّمت مسيحية كان داخل [أكوكو] [إين ث لت] [1890س] [6]. وإن [أريمولد] كان مهتدية مبكّرة, بعد ذلك هو ينبغي يتلقّى أصبحت مسيحية عندما كان هو بعد فتى. ال [رف.]. [ج.]. [ك.]. [أجي-جغب], الّذي [ج.]. 0. قد عيّن [ككر] مع المنتصف ليل حادث [, ثوو] وزيرة [مثوديست], مرّة يوعظ علنا باسم ال [ك] & [س] [7]. [ككر] أمكن كنت يصحّ في افتراضه أنّ كان الوزيرة قد عرف [أريمولد] في ه [إيكر] منزل قبل أن هو بدأ ه مبشرة سفر.

[أريمولد] أصبح يحرّر بالموقف [أونكوبرتيف] من المسيحيات في [إيكر], خصوصا لأنّ هم سخرواه بسبب حالت عجزه. ظهر هو [فلت] يخفّض ومدركة حول النجاح من مهمته منذ هو محتمل أنّ هو دائما كنت طبيعيّا عقت. يقهر ب هذا أفكار, صلّى هو [بسّيونتلي] واحدة ليلة, يسأل لإظهار من إلهة قوة. [إين نسور تو] صلاته, ظهر ملاكة إلى ه في حلم وأعطىه ثلاثة أشياء: قضيب, شارات ملكيّة وتاج. عنى القضيب "قضيب النصرة," الشارات كانوا "القوة الصلاة وقوة من يتكلّم." وقف التاج ل "كلّ شرف و [مولتي-رسبكت] من كلّ فردة إلى إنحناء قبل ه, أن يستلم بركة" [8].

عندما أفاق هو من نومه, هو عرف أنّ صلاته تلقّى يكون سمعت. هو حقّق أنّ كان دعوته أن يعظ البشارة مسيح متعذّر إلغاء. "أمر هو أمه أن يغسله (...) ومن بعد ذلك فوق البشارة يسوع مسيح يبدأ دون انقطاع. (...) أعطيت هو كان قوة على كلّ شيء شيطانيّة " [9].

من هذا نقطة, وجّهت الأنشطة [أريمولد] كان نحو ه مبشرة حملات. علم هذا حلم رسميّا عمولته أن ينصرف ووعظت.

الهبات أيّ ماثل, إن فقط بعيدا, إلى ال [ويس من] هبات إلى يسوع, أصبح ل [أريمولد], رموز السلطة. بدأ حملاته عندما هو بنجاح قدّم شرطة سلطات للإطلاق من بعض مسيحيات الذي كان تضمّنت في صدام مع متكرسات من الدين تقليديّة في المدينة. وفقا ل [ك] & [س] تقليد, سافر [أريمولد] إلى [كبّا] مدينة حيث ال يوقف أشخاص تلقّى يكون احتجزت, وأمّن إطلاقهم.

هو بعد ذلك وقع إلى مقاوماته في [إيكر] أنّ حسن هو هيبتهم إن هم استطاع ربحته على لذلك هم قرّروا أن يستهويه ب يستعمل على ه واحدة من العناوين [بريستلي] من مؤسساتهم تقليديّة. هو استفاد هذا فرصة ليس فحسب أن يرفض العرض, غير أنّ أيضا أن يعلن إلى هم الرسالة مسيحية. هو وعظ مع هذا حماسة أنّ:

فتح الأرض فمه (...) وهم كانوا جميعا يخشى وكثير من هم ركض بعيدا, غير أنّ أخه [إغنجوبي] أتمّ كثير طقوس وفقا ل عادات قديمة أن يضع الأرض [بك تو] إغلاقه سابقة. كان (...) هناك تصريحات حول الزلزال [س ثت] الناس [فروم بروأد] أتوا أن يشهد الحادث وه ([أريمولد]) اسم كان مثل مخيفة بما أنّ أنّ من كحول خفيّة [10].

هذا علم في الواقع النهاية العداءة نحو ه من مسيحيات في [إيكر] مدينة. ال يلحّ [ك] & [س] أنّ مسيحية بدأ أن ينمو برميات وقفز في ما بعد أنّ حادث. [أريمولد] ذهب من شارع إلى شارع يعظ البشارة. حوالي 1916, جعل هو زيارة إلى [أوو] حيث هو استهوى ال [ك.م.س.]. كنيسة أعضاء مع [سكريبتثر] ه يقتبس قدرة.

هو أيضا أمسكت أنّ ازدهر [أريمولد] مرّة يحاول أن يذهب داخل التجارة, ب يشتري ويبيع [بلم ويل] وكولا صواميل كتجارة كان بين [إيكر] الناس و [هوسا] تجار من نيجيريا شماليّة. هو كان قلت أن يتلقّى سافرت إلى قرية شماليّة يدعى [أشوكوشوكو]. على طريقه واجه هو ملاكة الذي ذكّره من مهمته كنبي الإلهة, وأنّ هو سوفت لا يطرح يعظ ل يتاجر. هو كان أخذت شر وأخذ رفيقته تقريره [بك تو] الناسه. بعثت [إغنجوبي], أخه, كان فورا أن يحضره إلى الخلف إلى البيت. غير أنّ قبل أن بلغ [إغنجوبي] [أشوكوشوكو], [أريمولد] كان قد وصل إلى الخلف في [إيكر] ب [منس] لا شيء استطاع فسّرت.

يفيد آخر تقليد أنّ [أريمولد] حصربنفسي إلى غرفة لعشرة سنون أثناء أيّ هو لم يسمح أيّ شخص أن يعدّ وجباته. [إفن ثوو] هو أكل طوال هذا وقت لا أحد استطاع تبيّنت المصدر من طعامه [12].

قلت هو كان أيضا أن يكون في مشاركة ثابتة مع أرقام خفيّة سماويّة بما أنّ هو كان غالبا يسمع يحادث بينما فحسب عندما ظاهريّا لا أحد كان قد دخل غرفته. أحيانا, ظهر هو [رسبلندنت], في [رغليا] تقليديّا يصمّم لأملاك, أن يعلن أنّ هو تلقّى يكون توّجت الملك من العالم وقريبا بدأ عهده [13].

أثناء هذا فترة قلت هو كان إلى كلّيّ وجود. ذكرت اثنان مثل كان. كان الأولى مجابهه مع إمرأة ضدّ الّذي هو كان قد رعى شكوى منذ اليوم من ولادته. هذا كان ال نفسه إمرأة الذي كان قد تصرّف كالقابلة تقليديّة على اليوم من ولادته والذي دفعه إلى الخلف ثلاثة أوقات بما أنّ هو حاول أن يمشي [ا فو] دقائق عقب سلّمت هو كان. هو التقى ه واحدة العصر بما أنّ هو كان رجع من [أريجدي], قرية قريبة, ويأمره أن يحمله على ه إلى الخلف ثلاثة أوقات أن يعوّض للخطيئة من أنّ يوم مقدّرة. "و [نوو ثت] تلقّى الإمرأة ما من خطيئة ضدّ إلهة ثانية, هو ([أريمولد]) سأل الإمرأة أن يذهب بأمان" [14].

كان الشيء فضوليّة حول الحادث أنّ [أريمولد] أبدا يسرى غرفته طوال اليوم في سؤال. ارتبط الإمرأة [أوندرستندبلي] خبرته إلى الناسه, وفي أمر الأيام المدينة كاملة كان [تلك بووت] هو.

كان الثاني مثال الزيارة غريبة هو دفع إلى صديقته مخلصة أكثر, [غروبا], الذي عاش في [أكلا] أرباع في [إيكر]. في الوقت جدّا ادّعى [غروبا] [أريمولد] كان مع ه في ه [أكلا] إقامة, ال "نبي عرجاء" كان صدقت أن يكون أقفلت فوق في غرفته.

في النهاية من عمليّت حصره [تن ر], قلت [أريمولد] كان أن يتلقّى أعطيت حزب كبيرة لكلّه جار وزائرات من قرى قريبة. تلقّى هذا أيضا عنصره خارقة لأنّ, [أبرت فروم] يسأل أمه أن يجعل نظيفة كلّ يتوفّر آنية في منزلهم, هو جعل ما من تحضيرات جدّيّة للعيد. أطاع أمه أمره دون إحتجاج وإلى [إفرون'س] انذهال, الضيفات كلّ أحضر أطباق الطعام بما أنّ هبات, أيّ ملأ [ألّ ث] آنية, وهم أكلوا إلى رضاءهم.

وصفت العشرة سنون هو أنفق في عمليّة حصر يتلقّى يكون ب كثير بما أنّ الفترة هو أنفق في علة. وفقا ل [أبيودون], حصرت [أريمولد] كان لسبعة سنون. كشفت هذا كان إلى ه ب [أريمولد] بنفسي: "أفاد هو أنّ هو رأى رؤيات مستمرّة لسبعة سنون أثناء أيّ هو استطاع لم يفق من واحدة بقعة نتيجة أيّ هو كان عرجاء" [15]. هذا عزّزت ب ال يوحّد كنيسة من [شروبيم] و [سرفيم] أيّ كتب التالي في ما يتعلّق ب [موسس] [أريمولد]:

في وقت مؤكّدة من خاصّتي عمر مبكّرة, أخذ هو شر ولسبعة سنون كاملة هو عانى من هذا مرض. في النهاية من علته, أصبح هو رجل عرجاء, غير أنّ إلهة جعله إلى يمشي [ميركلووسلي]. أثناء الفترة من علته, علمت هو كان بالكحول مقدّسة كيف أن يقرأ الكتاب مقدّس واستظهرت ماذا هو قرأ [16].

أعطيت يحصر ب [إيلّنسّ]

[ا] أكثر حساب مستقلّة كان ب ال [رف.]. [إ.]. [س.]. [سديند] من الكنيسة [أفريكن] في خطبة هو قرأ في الجنازة [أريمولد] في أكتوبر - تشرين الأوّل 19, 1933. وفقا ل [سديند], مصاب [أريمولد] كان بمرض خفيّة [شورتلي فتر] تحويله إلى مسيحية وكان في سرير لسبعة سنون. أصبح العلة هكذا جدّيّة أنّ الناسه عن تخلّىه, يتوقّعه أن يموت. غير أنّ في حلم أكّدت هو كان أنّ هو استردّ إن هو أخذ ماء يسحب من تيار قريبة. هذا يتمّ, بدأ هو أن تدريجيّا استردّت إلى أن هو استطاع يمشي ثانية [17] غير أنّ هو بقي رجل عرجاء للإستراحة من حياته و, وفقا ل [فيلّيبس], هو استعمل مظلة عصا لدعم. من كلّ هذا حسابات, نحن يستطيع بأمان استنتجت أنّ عانى [أريمولد] واقعيّا من علة أيّ شلّه وأرجعه جامدة لسبعة سنون. المنظرة شعبيّة أنّ رفض هو الإشعار من صديقاته أن يبحث [مديكل يد] أثناء علته. نحن يستطيع أيضا افترضت أنّ كان هو أثناء هذا فترة, عندما تأمل كان يمكن, أنّ هو جعل قرارات بعيد المدى حول حياته [إفنجليستيك].

الفترة ينفق في عمليّة حصر لذلك يمثّل [أريمولد] تدريب وتحضير ل ه مبشرة عمل. في النهاية من هو جهّزت هو كان كلّيّا أن يبدأ في جادّة المهمة ل أيّ هو تلقّى يكون عيّنت. للتالية خمسة سنون سافر [أريمولد] [فروم بلس تو بلس], مثل [ست.] Paul in the Bible, preaching with great zeal the gospel of Christ. Many miracles of healing were credited to him during this period. He finally arrived and settled in Lagos where the C & S was later founded.

Evangelistic Journeys

His first campaign was carried out in Irun, a village a few miles from Ikare [18]. Irun is said to be noted even today for its witchcraft practices. It was thus appropriate that the one who was to found a religious society averse to witchcraft should begin his campaign in this village. Thus "he opened the seal of witchcraft and acrobatic evil performances. (...) He also pulled down the image of Osijora (one of the divinities worshipped in the village) and fought with the evil spirits operating in the area" [19].

From Irun he was transported in a hammock-chair,--because of his paralysis,--to the neighbouring villages of Akungba and Oka, where he also preached. From Oka he moved to Akoko-Edo, visiting Ikiran and Ibillo towns. At Benin, he condemned the practice of human sacrifice. In a sermon to a large crowd, he said "God created man in his own image. It is quite unjustifiable to carry out human sacrifice and furthermore it is sacrilegious" [20]. Moved by his sermon, many traditional worshippers willingly gave up their emblems, images and charms for burning.

After visiting several other places in the Midwest, especially in the Niger Delta, he turned northward. He preached at Idah, Lokoja and at Okene, the main town of the Igbira tribe. In the last mentioned place he made many converts and helped them to establish a local C.M.S. Church. He then moved on to Ogori, another Igbora town, where he helped to start another C.M.S. Church for his converts. Thus, Orimolade pursued his evangelistic campaigns with the vigour of the apostle Paul and the enthusiasm of contemporary prophet William Wade Harris. In each of the places he visited, he directed his converts to the existing churches irrespective of denomination, and where there was no Christian church, he helped to establish one. He did not commit himself to any denomination, realizing that such a commitment would seriously limit his sphere of operation.

Several miracles were credited to Orimolade. In Kaba town he was attacked by a strange lion which he killed. In Ogidi village he purified a pool which the natives have worshipped from time immemorial to ensure that they remained in a harmonious relationship with the evil power it was supposed to possess.

He is credited with founding C.M.S. Churches in Abuja, Egbe, Igan and Ikasa (all in Yagba division). He then proceeded on to the far north, visiting Zaria, Bauchi and Adamawa provinces. It is also believed that he visited Sokoto, Kano and Bomu [21]. In the North he did not win many converts because of the prevalence of the Muslim religion there. He is, however, credited with building a prayer house in Nguru.

On his return journey to the South he stopped at Ilorin and spent some time there. He seems to have been widely known in the town as Alhaji-n-Yisa and he built a prayer house there [22]. He has also been credited with healing a lame young man and raising a young lady from the dead in this Muslim city [23].

When he left Ilorin, he visited Ikirun where he healed a number of sick people through prayer. He also preached in the neighbouring towns of Osogbo, Ede and Ogbomoso. In Ogbomoso he was said to have been openly condemned as a charlatan by a young woman. This woman's uncomplimentary remark, according to the report, was reprehensible to Orimolade and he quickly left the town. But before leaving he cursed the city: "Rain shall not fall in this town again, pregnant women shall not give birth to any new baby again and the lady (that is the offender) will surely lose her life" [24].

On leaving Ogbomoso, Orimolade went to the big city of Ibadan, where he stayed with the pastor of the African Church and astonished the people with "his powerful prayers in his Akoko dialect" [25]. From Ibadan he went to Abeokuta, according to C & S tradition, on the invitation of the Alake, the paramount ruler, imploring him to pray for an end to the Adubi War [26].

Having fulfilled the king's wish, Orimolade went to Ifako in Agege district and lived with Chief Jacob Kehinde Coker, the leader of the African Church.

A delegation from Ogbomoso met him here and pleaded with him to return with them to remove the spell his curse brought upon the town because it had thrown the population into a state of pandemonium and insecurity. Orimolade obliged when he learned that the young woman whose impertinent behaviour had caused the trouble had died. Back in Ogbomoso, he passionately prayed that the wrath of God manifested on it be averted. The prayer was answered and things immediately returned to normal: "Rain started to fall heavily, pregnant women gave birth to new babies. (...) Ogbomoso came to realize that Moses was sent by God and not by his own whims" [27].

Adventure in Lagos

According to the records of the Eternal Sacred Order of C & S Mount Zion, Ebute-Metta, Orimolade arrived in Lagos on July 12, 1924 and lodged with the sexton of Holy Trinity (Anglican) Church, Ebute-Ero, Emmanuel Olumodeji, believed to be from Orimolade's home town or district. The Advisory Board of the C & S (with its headquarters at 94, Railway Line, Odi-Olowo, Mushin) holds that the Rev. D. J. Oguntolu of the African Church, Ojokoro in Ijaye area was the person who directed Orimolade to the Ebute-Ero Church. Senior Apostle J. 0. Coker, then a member of Holy Trinity Church, but later one of the founding members of C & S, recollected that Olumodeji and Orimolade lived together in a small building, close to the archway in the Ebute-Ero Church [28].

With the church as his base, Moses Orimolade, as he became popularly known, began his evangelistic campaign in Lagos. One incident mentioned by Coker concerned the rumour that Lagos was going to be submerged in a tidal wave. Orimolade helped to avert this with his prayers at the United Native African Church Cathedral [29]. His connections with the African Church began back home in 1919 when the Rev. E. D. Sodeinde wanted him to become a full-time evangelist [30]. It might be true then, as Peel has suggested, that Oke's prophecy first prompted Orimolade to settle in Lagos, especially if we know that until he arrived in Lagos he was an itinerant preacher. Now in Lagos, he felt very much at home with African Church leaders, one of whom, identified as Chief J. K. Coker, always took him in his car, to preach in African Churches in the district.

He lived in Ebute-Ero for only two months, leaving the parsonage on September 11, 1924. His close association with the African Church might have displeased leaders of the Holy Trinity Church. The minister of the church, Ven. Archdeacon. T. A. J. Ogunbiyi, later criticized the C & S on the basis of Orimolade's earlier campaigns. It has been alleged by the C & S that the minister personally hated Orimolade and all that he stood for.

According to one tradition, Moses went straight to Ebute-Ero where Rev. Ogunbiyi lived. When he saw Moses he invited him to preach the sermon on an appointed Sunday. Moses preached to the gathering. He was reported to have read from Genesis to Exodus without opening the Bible and interpreted it verse by verse to the congregation. Everybody in the church was transfixed. When Ogunbiyi saw that Orimolade's sermon was moving and spiritually uplifting he told the congregation that Moses was a liar [31]. Ogunbiyi challenged Orimolade to tell them the school from which he had learned all the theories and translations of the Bible.

This tradition further claims that Archdeacon Ogunbiyi tried to harm Moses with charms but that, as a vindication of Orimolade's inviolability, it was the warden of the Church who became the victim. He collapsed but Orimolade's prayers resuscitated him. As a consequence of this incident, Moses Orimolade was nicknamed Baba Aladura (The Praying Father) in Lagos.

J. 0. Coker reportedly said that Orimolade left Holy Trinity parsonage because of his refusal to sell the water he always gave out for healing. The archdeacon, the apostle maintained, felt that Orimolade's blessed healing water should be a source of money for the church. He also felt uneasy about the overwhelming popularity the lame prophet was acquiring through his efficacious prayer, thrilling sermons and sound Bible knowledge, his lack of formal education notwithstanding [32]. The Advisory Board asserts that Moses was dragged out of the church and sent out of the parsonage. This humiliation of a harmless and physically disabled preacher aroused the sympathy of some church members, including J. 0. Coker and Gabriel Ogunyadi who were among the earliest members of the C&S Society [33].

Orimolade went back to the Ifako farm of Chief J. K. Coker and lived there for some time before returning to Lagos Island on December 20 of the same year to live in Chief Balogun Street residence [34]. He continued his open air preaching in Lagos, stressing the need for absolute faith in the Lord Jesus Christ, reliance on the power of the Holy Spirit, the efficacy of prayers for healing purposes and the use of Psalms. His outstanding ability was reflected in his proficiency in quoting passages from the Bible.

After five months in Balogun Street, Orimolade moved to the house of a Muslim leader, Momo Giwa. J. 0. Coker is of the opinion that Orimolade and Momo Giwa had met in Lokoja during the early days of Orimolade's evangelistic campaigns. When Giwa met him in Lagos years later, he easily recognized him and invited him to live with him in his house in Kester Lane, otherwise known as Ago Isofin. He moved into the house on May 7, 1925 and continued to make his presence in Lagos known through his regular open air sermons, his public disputation with Muslim teachers, his moving prayers and through his peculiar songs: Lori Oke Jordani l'anpe mi (On far away Jordan hill am I being invited) and E jek'afiinu didun... (Let us with a gladsome mind...).

Miraculous feats were credited to him during this period. A masquerader who tried to harm him with juju collapsed and died just as he (Orimolade) was reciting Psalm 91 in front of him and a baby boy who had swallowed a needle vomited it after he had prayed for him. He also began to have a definite group of admirers. They were always present at his campaign meetings and called on him from time to time for prayers and spiritual guidance. Notable among these "disciples" were Sarah Phillips,--the mother of H. A. Phillips,--Sabinah Roberts (now mother cherub of E.S.O. C & S and Mt. Zion) the late Isaac Adebulewo and H. A. Phillips, who said that he knew Moses Orimolade personally as he called regularly to invite his mother to his open air meetings. Such was his fame in Lagos before the June 1925 incident culminated in the founding of the C & S Movement.

Founding of the C & S Movement

We have seen Moses Orimolade as the man of faith, the charismatic leader, the spiritual man, the mysterious, the genius. But Orimolade also had all the attributes that makes one truly human. He was a very humble man who hardly ever used the word "I" to describe himself. He maintained that God is the great and the only "I AM." He therefore preferred the nominative plural "we" implying the whole group,--male, female, old and young [35].

He was an ascetic man and lived in celibacy all his life, although he sometimes kept female attendants [36]. Orimolade was not only frugal, he was actually poor. It is true that early dissident members of the C & S charged that he was imposing fees for healing, yet members of the Advisory Board have strongly refuted this accusation, adding that the spiritual father refused even to accept free gifts for any kind of healing. H. A. Phillips cited several instances when Moses rejected gifts offered by those he healed. His poverty never tempted him to take advantage of his spiritual position to improve his lot economically. If he needed money he would without hesitation, ask for modest donations from his affluent followers. He never received money with his own hand. His "safe" was a space under his sleeping mat and his benefactors knew that was where to deposit money meant for him. If a member required financial assistance. Moses would happily direct such a member to the same place for whatever amount he needed.

All his life Orimolade slept on the floor on ordinary mats. At home, he was always clad in a white, handwoven loincloth and had an ordinary cane basket to store his few pieces of clothing. He wore his hair long and never had it shaved. When it became untidy his lieutenants advised him to cover it up with a cap, especially in public places and whenever there were visitors. This was to avoid embarrassment both to the public and to members of the society. Through William Onanuga (Orimolade's immediate successor), who specialized in making embroidery on caps, a few caps were provided for Moses. This had been cited as the origin of the practice of wearing caps, now one of the distinguishing marks of the C & S. It was also probably in imitation of him that the practice of wearing long hair began among C & S prophets.

Moses Orimolade addressed most of his followers as sons. He would say to every newcomer: "My son, what do you desire we do for you?" [37] He was impartial, always more interested in pacifying than in judging. He would call an offender and make peace at once between him and his accuser. Orimolade loved peace and feared contravening orders of the government and the norms of society [38].

He invited the police to maintain the peace when he was apprehensive of public reaction on the return to Lagos of Abiodun and others from a very successful evangelistic tour in 1927. He also, in the crucial letter he wrote to Abiodun in 1928, at the outbreak of the quarrel which produced the first major split within the C & S, noted:

... in order to prevent a breach of peace, which you are daily contributing to create, I can no longer allow that we continue together as before. (...) I am therefore asking you through this letter to form your own society taking with you all the members as are willing to follow and cooperate with you. (...) I have reported the matter to the Commissioner of Police as I have come to Lagos not to (cause) or create trouble nor do I wish to be drawn into conflict with the government, for a breach of peace [39].

In this connection we can recall his visit to the administrator of Lagos Colony on May 17, 1929. Pleading his cause before this high government official, Orimolade explained that "in consequence of his good work, damaging articles in relation to himself appeared in certain Lagos papers. The Hon. Administrator, he advised, should take no notice of such articles without hearing his own side" [40].

Orimolade rarely prayed audibly except during general intercessions. He was given to meditation, such as is peculiar to yoga mystics. At the end of each of his usually long periods of meditation, the only visible evidence of which was an apparent look of absent-mindedness, he would heave a very deep sigh and to this all present would respond together: Iye (LIFE) [41]. He was called Baba Aladura, not as a title originally, but as a nickname before the C & S was organized. The Advisory Board therefore takes a very serious objection to anybody parading as Baba Aladura [42].

With the founding of the C & S in June 1925, Orimolade seemed to have realized the consummation of his evangelistic aspirations. From then on till his death on October 19, 1933 at only fifty-four, he remained in the background, allowing his youthful and socially more presentable followers to popularize the society. He stayed at home to attend to visitors who called for prayers and healing. He continued, however to appear in public on anniversaries and during processions, when he rode in a wheelchair behind the procession.

The years 1925 to 1927 were for Moses Orimolade years of glory. They were years of expansion for the C & S, a new radically and spiritually dynamic movement. During this time evangelists of the movement visited almost all parts of Yorubaland to preach and to establish branches. The north was also widely evangelized and effective inroads were made by his preachers.

With the internal dissensions which culminated in the separation of Christianah Abiodun Akinsowon and her supporters in 1929 and of the Praying Band of the Society under Ezekiel A. Davies in 1930, Orimolade began to experience trying times. The first secession robbed him of Abiodun, a charming and motivating leader of the society, and the second of the enlightened and affluent members of the young organization. During this period he changed his residence four times, living in Mr. Holloway's Martin Street house, W. A. Daodu's Egerton Street residence, Ezekiel Akindele Davies' Balogun Street house and finally in Ofin Canal from April to September 1929 when the trouble with the Praying Band was developing. From there he moved into 42, Daddy Alaja Street, where he lived as if in retirement. He spent the last four years of his life in that building leaving once, just a month before he died.

On September 14, 1933 he was taken to Osolake Street, Ebute-Metta from where he asked to be taken to Rev. D. J. Oguntolu's farm in Ojokoro. On October 19, 1933, exactly two weeks after his arrival there, Moses Tunolase died. Since his death, Ojokoro has become a sacred place to the C & S--as Mecca and Medina are to every true Moslem--a Holy Land, where one of the greatest prophets of the twentieth century was buried. He was not killed, he was not stoned, he was not sick. It was God's call in due season. [43].

A week before he died, Orimolade had blessed Abraham William Onanuga, an elderly but late convert, put one of his own garments on him and had presented him as his successor. Before he breathed his last, he was quoted as giving the following instructions:

Onanuga, take care of the flock. You will be the leader of my people. (...) Peter Omojola (his elder brother) it is time you go home. You elders (particularly pointing at J. 0. Coker, then leader, but now Senior Apostle General) teach Onanuga the constitution and working of the Holy Order because he does not know them sufficiently yet [44].

Three hours after he died, a visionary, Jeol Ifemade (now Jacob Ifemade and leader of the C & S on Hotonu Street), revealed at a prayer meeting at Ebute-Metta that he saw in a vision that the Baba Aladura had passed away, This was confirmed later that day when the news of his death was brought from Ojokoro to the society's headquarters. He was buried on October 20 and it was said that flocks of white birds hovered continuously over the grave until the burial ceremony was completed [45].

A memorial stone was erected on the site of his tomb, and memorial services have been held there annually since 1934 by both the 10, Hotonu Street section and Mt. Zion, Ebute-Metta section of the C & S. On October 18 of every year a vigil is observed, and on the following day a memorial service is held.

In his last days, Orimolade, in spite of the rebellion of his close followers, remained a cool-headed father of the society. He made an effort to re-unite the dissident groups into one strong, dynamic society, but his unwilling associates thwarted all his moves for peace.

All sections of the C & S made him a saint and prayers are said to the "God of Moses Orimolade" in the same manner as the Hebrews pray to the "God of Abraham, of Isaac and of Jacob." The Advisory Board has justified this canonization in these words:

He was the first person to introduce faith-healing into Christianity in this land. He also introduced other spiritual phenomena: clairvoyance, clairaudience [46], etc. Since his death, people go to worship at his graveyard. Even Muslims call there to offer prayers and suppliants go there to make their petitions. He placed the society in the hands of God pledging that if it was man-made, it would fail but if it was established by God Himself it would grow from strength to strength. The society had received visitors from everywhere, even from European countries, demonstrating the universal nature of the society. Orimolade had been found to be preaching in foreign countries [47].

Orimolade has been acclaimed as the sole and indisputable founder of the C & S. Stories and myths woven round his person are accepted by all members as literally true. To them these things are visible proofs of his divine authority.

More information cab gotten by getting to our website on . . . welcome !

...silence is enough for NOW !


Scholars ask, not talk Krazteee while ROning, get that ? I will post your letter to ALL soon.

Sooooooooon. Proudly Nigerian.

Readers, you wil feel it all soon.

Manie du rhum 4 de haut pipi de pipi…
Automatically translated into French thanks to WorldLingo
… le silence est assez pour MAINTENANT !


Les disciples demandent, pas parlent Krazteee tandis que ROning, obtiennent cela ? Je signalerai votre lettre à TOUS bientôt.

Sooooooooon. Fièrement nigérien.

Lecteurs, vous sensation de wil il tout bientôt.

Manía del ron 4 del pis alto del pis…
Automatically translated into Spanish thanks to WorldLingo
¡… el silencio es bastante para AHORA!


¿Los eruditos piden, no hablan Krazteee mientras que ROning, consigue eso? Fijaré su letra a TODOS pronto.

Sooooooooon. Orgulloso Nigerian.

Lectores, usted sensación del wil él todo pronto.

Mania del rum 4 di alta pipi della pipi…
Automatically translated into Italian thanks to WorldLingo
… il silenzio è abbastanza per ORA!


Gli eruditi chiedono, non comunicano Krazteee mentre ROning, ottiene quello? Invierò la vostra lettera a TUTTI presto.

Sooooooooon. Fiero nigeriano.

Lettori, voi tatto del wil esso tutto presto.

Verrücktheit des Rum-4 des hohen Pipi-Pipis…
Automatically translated into German thanks to WorldLingo
… ist Ruhe genug für JETZT!


Gelehrte bitten, nicht sprechen um um Krazteee, während ROning, das erhalten? Ich gebe Ihren Brief zu ALLEN bald bekannt.

Sooooooooon. Stolz Nigerianer.

Leser, Sie wil Gefühl es aller bald.

Mania do Rum 4 do xixi elevado do xixi…
Automatically translated into Portuguese thanks to WorldLingo
… o silêncio é bastante para AGORA!


Os Scholars pedem, não falam Krazteee quando ROning, começar aquele? Eu afixarei sua letra a TUDO logo.

Sooooooooon. Orgulhosamente Nigerian.

Leitores, você sensação do wil ele todo logo.

4 rom somdille av kicken kissar, kissar…,
Automatically translated into Swedish thanks to WorldLingo
… är tystnad nog för NU!


Forskare frågar, inte talar Krazteee stunder ROning, får det? Jag ska postar ditt märker till ALLA snart.

Sooooooooon. Proudly nigerianskt.

Avläsare dig wilkänselförnimmelse allt det snart.

Крейз рома 4 высокого Pee Pee…
Automatically translated into Russian thanks to WorldLingo
… безмолвие достаточно для ТЕПЕРЬ!


Эрудиты спрашивают, не говорят Krazteee пока ROning, получает то? Я вывешу ваше письмо к ВСЕМ скоро.

Sooooooooon. Самолюбиво нигерийско.

Читатели, вы чывство wil оно все скоро.

4 Craze van de rum van Hoge Pipi plast…
Automatically translated into Dutch thanks to WorldLingo
… de stilte is genoeg voor NOW!


De geleerden vragen, niet bespreking Krazteee terwijl ROning, dat krijgt? Ik zal uw brief aan ALLEN spoedig posten.

Sooooooooon. Trots Nigeriaan.

Lezers, u wil gevoel het allen spoedig.

4 [روم] حالة هوس من عال [ب] [ب]…
Automatically translated into Arabic thanks to WorldLingo
… حالة سكون كافي ل الآن!


طالبات يسألون, لا يتحدّث [كرزتي] بينما [رونينغ], يحصل أنّ? أنا سأعيّن حرفك إلى كلّ قريبا.

[سوووووووون]. باعتزاز نيجيريّ.

قارئات, أنت [ويل] إحساس هو كلّ قريبا.

The nature of human freedom is complementary in value. While the world attempts to place nature against nurture, research as shown that they can not exists one without the other. Thus, I understand that the need to survive and satisfy ones dream forms the basic platform and approach to addressing lives many challenges and the desire to take charge and make choices.

How I see freedom differ form what you may think it means. While others believe there are limitations, some see no limit in the power freedom gives to them. It transcends reasoning, value, dignity or culture. It holds in its claws the foundation of thoughts.

The choices we make are the result of how we define and integrate living and let live. Life is a circle that must be completed with certain degrees of satisfaction for human wants. Thus, we strive to stay on top of the challenges, even at the detriment of ourselves or others. That is the choice we have to make to be free.

That is the nature of man being nurtured by the society and environment that groomed him.

Liberté humaine… le verdict de nature-nuture.
Automatically translated into French thanks to WorldLingo
La nature de la liberté humaine est complémentaire en valeur. Tandis que le monde essaye de placer la nature contre consolidez, recherchez comme prouvé qu'ils ne peuvent pas existe on sans autre. Ainsi, je comprends que la nécessité de survivre et de satisfaire ceux les formes rêveuses la plateforme de base et de s'approcher à adresser les vies beaucoup de défis et le désir de prendre la charge et de faire des choix.

Comment je vois la liberté différer la forme ce qui vous pouvez le penser signifie. Tandis que d'autres croient il y a des limitations, certains voient qu'aucune limite dans la liberté de puissance ne leur donne. Il dépasse le raisonnement, la valeur, la dignité ou la culture. Il tient dans ses griffes la base des pensées.

Les choix que nous faisons sont le résultat de la façon dont nous définissons et intégrons la vie et laissons de phase. La vie est un cercle qui doit être accompli certains degrés de satisfaction pour l'humain veut. Ainsi, nous tâchons de rester sur les défis, même au détriment de nous-mêmes ou de d'autres. C'est le choix que nous devons faire pour être libres.

C'est la nature de l'homme consolidé par la société et l'environnement qui l'ont toiletté.

Libertad humana… el veredicto de la naturaleza-nuture.
Automatically translated into Spanish thanks to WorldLingo
La naturaleza de la libertad humana es complementaria en valor. Mientras que el mundo procura poner la naturaleza contra consolide, investigue como se muestra que no pueden existen una sin la otra. Así, entiendo que la necesidad de sobrevivir y de satisfacer unos las formas ideales la plataforma básica y de acercarse a tratar vidas muchos desafíos y el deseo de tomar la carga y de hacer opciones.

Cómo veo la libertad diferenciar la forma qué usted puede pensarlo significa. Mientras que otros creen hay limitaciones, algunas ve que ningún límite en la libertad de la energía les da. Supera el razonamiento, el valor, la dignidad o la cultura. Lleva a cabo en sus garras la fundación de pensamientos.

Las opciones que hacemos son el resultado de cómo definimos e integramos la vida y dejamos vivo. La vida es un círculo que se debe terminar con ciertos grados de satisfacción para el ser humano desea. Así, nos esforzamos permanecer encima de los desafíos, incluso en el detrimento de nosotros mismos o de otros. Ésa es la opción que tenemos que hacer para estar libres.

Ésa es la naturaleza del hombre que es consolidada por la sociedad y el ambiente que lo prepararon.

Libertà umana… il verdetto della natura-nuture.
Automatically translated into Italian thanks to WorldLingo
La natura della libertà umana è complementare nel valore. Mentre il mondo tenta di disporre la natura contro consolidi, ricerchi come indicato che non possono esiste una senza l'altra. Quindi, capisco che la necessità di sopravvivere e soddisfare ones forme di sogno la piattaforma di base e di avvicinarmi a a richiamare le vite molte sfide ed il desiderio prendere la carica e fare le scelte.

Come vedo la libertà differire da la forma che cosa potete pensarli significa. Mentre altri credono ci sono limitazioni, alcune vedono che nessun limite nella libertà di alimentazione dà loro. Oltrepassa il ragionamento, il valore, la dignità o la coltura. Tiene nei relativi artigli il fondamento dei pensieri.

Le scelte che facciamo sono il risultato di come definiamo ed integriamo la vita e lasciamo in tensione. La vita è un cerchio che deve essere completato con determinati gradi di soddisfazione per l'essere umano desidera. Quindi, ci sforziamo rimanere in cima alle sfide, anche al detrimento di noi stessi o di altri. Quella è la scelta che dobbiamo fare per essere liberi.

Quella è la natura dell'uomo che è consolidata dalla società e dall'ambiente che lo hanno governato.

Menschliche Freiheit… der Natur-nuture Urteilsspruch.
Automatically translated into German thanks to WorldLingo
Die Natur der menschlichen Freiheit ist im Wert ergänzend. Während die Welt versucht, Natur gegen zu setzen, ernähren Sie, erforschen Sie wie gezeigt, daß sie nicht bestehen eine ohne die andere können. So verstehe ich daß die Notwendigkeit zu überleben und eine zu erfüllen Traumformen die grundlegende Plattform und zum Adressieren von Leben sich zu nähern viele Herausforderungen und der Wunsch, Aufladung zu nehmen und Wahlen zu treffen.

Wie ich Freiheit sehe sich zu unterscheiden, bedeutet Form was Sie es denken können. Während andere glauben, gibt es Beschränkungen, einige sehen, daß keine Begrenzung in der Energie Freiheit ihnen gibt. Es überschreitet Argumentation, Wert, Würde oder Kultur. Es hält in seinen Greifern die Grundlage von Gedanken.

Die Wahlen, die wir treffen, sind das Resultat, wie wir Phasen definieren und integrieren Leben und lassen. Das Leben ist ein Kreis, der mit bestimmten Grad Zufriedenheit für Menschen durchgeführt werden muß wünscht. So bemühen uns wir, auf die Herausforderungen, sogar am Schaden von uns selbst oder von anderen zu bleiben. Die ist die Wahl, die wir treffen müssen, um frei zu sein.

Die ist die Natur des Mannes, die durch die Gesellschaft und das Klima, die, ernährt wird ihn pflegten.

Liberdade humana… o verdict da natureza-nuture.
Automatically translated into Portuguese thanks to WorldLingo
A natureza da liberdade humana é complementar no valor. Quando o mundo tentar colocar a natureza de encontro nurture, pesquise como mostrado que não podem existe uma sem a outra. Assim, eu compreendo que a necessidade sobreviver e satisfer a formulários ideais a plataforma básica e aproximar-se a dirigir-se a vidas muitos desafios e o desejo fazer exame da carga e fazer escolhas.

Como eu v a liberdade diferir o formulário o que você pode pensar d significa. Quando outros acreditarem há umas limitações, algumas vê que nenhum limite na liberdade do poder lhes dá. Transcends o raciocínio, o valor, a dignidade ou a cultura. Prende em suas garras a fundação dos pensamentos.

As escolhas que nós fazemos são o resultado de como nós definimos e integramos a vida e deixamos vivo. A vida é um círculo que deva ser terminado com determinados graus de satisfação para o ser humano queira. Assim, nós strive permanecer no alto dos desafios, mesmo no detriment de nos ou de outros. Aquela é a escolha que nós temos que fazer para estar livres.

Aquela é a natureza do homem que nurtured pela sociedade e pelo ambiente que groomed o.

Människafrihet… natur-nuturedomen.
Automatically translated into Swedish thanks to WorldLingo
Naturen av människafrihet är kompletterande värderar in. Fördriva världsförsöken att förlägga naturen mot fostran, forskning, som visat, att de inte kan, finns en utan annan. Således förstår att närma sig jag, att behovet att fortleva och tillfredsställa som är dröm- bildar den grundläggande plattformen och till att tilltala liv många utmaningar och lusten att ta laddningen och göra val.

Bilda vad du kan funderare det hjälpmedel, hur jag ser frihet skilja sig åt. Stunder andra som är tros det finns begränsningar, några, ser att inget att begränsa i drivafriheten ger till dem. Det överskrider resonemang, värderar, värdighet eller kultur. Det rymmer i dess jordluckrare fundamentet av tankar.

Valen som vi gör, är resultatet av hur vi definierar och integrerar uppehälle och låter direkt. Liv är en cirkla som måste avslutas med bestämda grader av tillfredsställelse för människa önskar. Således strävar vi till staget överst av utmaningarna, även på förfånget av oss själva eller andra. Det är det primat oss måste att göra för att vara fritt.

Det är naturen av manen som fostras av samhället och miljön som ansade honom.

Людская свобода… вердикт природы-nuture.
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Природа людской свободы комплементарна в значении. Пока мир пытает установить природу против воспитайте, исследуйте как показано что они не могут существуют одно без другого. Таким образом, я понимаю что потребность выдержать и удовлетворить одни мечт формы основная платформа и причалить к адресовать жизни много возможностей и желание принять обязанность и сделать выборы.

Как я вижу, что свобода отличает форма вы можете думать оно намеревается. Пока другие верят будут ограничения, некоторые видят никакой предел в свободе силы не дает к им. Оно переступает пределы рассуждение, значение, сан или культура. Оно держит в своих когтях учредительство мыслей.

Выборами, котор мы делаем будут результат как мы определяем и интегрируем прожитие и препятствуем в реальном маштабе времени. Жизнью будет круг необходимо завершить с некоторыми градусами соответствия для человека хочет. Таким образом, мы стремимся остаться on top of возможности, даже на detriment себя или других. То будет выбор, котор мы должны сделать для того чтобы быть свободно.

То будет природа человека будучи воспитыванным обществом и окружающей средой выхолили его.

Menselijke vrijheid… het aard-nutureoordeel.
Automatically translated into Dutch thanks to WorldLingo
De aard van menselijke vrijheid is complementair in waarde. Terwijl de wereld probeert om te plaatsen aard tegen voed, onderzoek zoals aangetoond dat zij niet kunnen zonder andere bestaat. Aldus, begrijp ik dat de behoefte om vormt degenendroom te overleven en tevreden te stellen het basisplatform en de benadering van het richten vele uitdagingen en wens leeft om last te nemen en keuzen te maken.

Hoe ik vrijheid zie verschillen vorm wat u kunt denken het betekent. Terwijl anderen geloven zijn er beperkingen, zien sommigen geen grens in de machtsvrijheid aan hen geeft. Het overtreft het redeneren, waarde, waardigheid of cultuur. Het houdt in zijn klauwen de stichting van gedachten.

De keuzen die wij zijn het resultaat hebben gemaakt van hoe wij bepalen en het leven integreren en levend laten. Het leven is een cirkel die met bepaalde graad van tevredenheid voor mens moet worden voltooid wil. Aldus, streven wij om bovenop de uitdagingen, zelfs bij het nadeel van ons of anderen te blijven ernaar. Dat is de keus wij moeten vrij maken te zijn.

Dat is de aard van mens die door de maatschappij en het milieu wordt de gevoed die hem verzorgden.

حرية إنسانيّة… ال [نتثر-نوتثر] حكم.
Automatically translated into Arabic thanks to WorldLingo
الطبيعة من حرية إنسانيّة متمّمة في قيمة. رعى بينما العالم يحاول أن يضع طبيعة ضدّ, بحثت بما أنّ يبدى أنّ هم يستطيعون لا يتواجد واحدة دون الأخرى. لذلك, يفهم أنا أنّ الحاجة أن يبقى وأرضيت أحد أشكال [درم] المنصة أساسيّة وقاربت إلى يخاطب حيوات كثير تحديات والرغبة أن يأخذ حشوة وجعلت إختبار.

كيف أنا أرى حرية اختلفت يعني شكل ماذا أنت يمكن فكّرت هو. بينما أخرى يصدق هناك تحديد, بعض يرى ما من يعطي حد في القوة حرية إلى هم. هو يتجاوز تفكير, قيمة, كرامة أو ثقافة. هو يمسك في مخالبه الأساس الأفكار.

الإختبار نحن نجعل النتيجة من كيف نحن نعيّن ويضمن معيشة ويترك حيّة. حياة دائرة أنّ ينبغي كنت أتمّت مع درجات مؤكّدة رضاء لإنسان يريد. لذلك, يكافح نحن أن يبقى [أن توب وف] التحديات, حتّى في الضرر من بنفسي أو أخرى. أنّ الإختبار نحن يضطرّ جعلت أن يكون حرّة.

أنّ الطبيعة الرجل يكون رعى بالمجتمعة وبيئة أنّ هيّأه.

HIV and children

HIV-infected infants who were exposed to nevirapine to try and prevent vertical transmission of the virus can maintain good outcomes if they receive treatment with the drug.

All the 195 children in the study, which was conducted in Johannesburg, initially took a combination based upon the protease inhibitor lopinavir/ritonavir. After maintaining a viral load below 400 copies/ml for at least three months, they were randomised to either remain on the protease inhibitor, or to change it for nevirapine.

Over 55% of children switching treatment consistently had a viral load below 50 copies/ml, compared to 42% of those remaining on lopinavir/ritonavir.

However, 98% of those treated with lopinavir/ritonavir maintained a viral load below 400 copies/ml compared to 80% of those taking nevirapine.

Utilisation de Nevirapine après exposition précédente à la drogue
Automatically translated into French thanks to WorldLingo
HIV et les enfants

HIV-ont infecté les enfants en bas âge qui ont été exposés au nevirapine à l'essai et empêchent la transmission verticale du virus peuvent maintenir de bons résultats s'ils reçoivent le traitement avec la drogue.

Tous 195 enfants dans l'étude, qui a été entreprise à Johannesburg, ont au commencement pris une combinaison basée sur l'inhibiteur lopinavir/ritonavir de protéase. Après maintien d'une charge virale en-dessous de 400 copies/ml pendant au moins trois mois, ils ont été randomisés à restent allumés l'inhibiteur de protéase, ou pour le changer pour le nevirapine.

Plus de 55% d'enfants le changement du traitement a uniformément eu une charge virale en-dessous de 50 copies/ml, comparés à 42% de ces lopinavir/ritonavir restants allumés.

Cependant, 98% de ceux traités avec lopinavir/ritonavir a maintenu une charge virale en-dessous de 400 copies/ml comparés à 80% de ceux prenant le nevirapine.

Uso de Nevirapine después de la exposición anterior a la droga
Automatically translated into Spanish thanks to WorldLingo
El VIH y los niños

VIH-infectaron a infantes que fueron expuestos al nevirapine al intento y previenen la transmisión vertical del virus pueden mantener buenos resultados si reciben el tratamiento con la droga.

Todos los 195 niños en el estudio, que fue conducido en Johannesburg, tomaron inicialmente una combinación basada sobre el inhibidor lopinavir/ritonavir del protease. Después de mantener una carga viral debajo de 400 copies/ml por lo menos tres meses, fueron seleccionados al azar a quedan orientados el inhibidor del protease, o cambiarlo para el nevirapine.

Sobre el 55% de niños cambiar el tratamiento tenía constantemente una carga viral debajo de 50 copies/ml, comparados hasta el 42% de esos lopinavir/ritonavir que quedaban orientados.

Sin embargo, el 98% de ésos tratados con lopinavir/ritonavir mantuvieron una carga viral debajo de 400 copies/ml comparados hasta el 80% de ésos que tomaban nevirapine.

Uso di Nevirapine dopo esposizione precedente alla droga
Automatically translated into Italian thanks to WorldLingo
Il HIV ed i bambini

HIV-hanno infettato gli infanti che sono stati esposti al nevirapine alla prova ed impediscono la trasmissione verticale del virus possono effettuare i buoni risultati se ricevono il trattamento con la droga.

Tutti i 195 bambini negli studi, che sono stati intrapresi a Johannesburg, inizialmente hanno preso una combinazione basata sull'inibitore lopinavir/ritonavir della proteasi. Dopo avere effettuato un carico virale inferiore a 400 copies/ml per almeno tre mesi, sono stati ripartiti con scelta casuale a rimangono accei l'inibitore della proteasi, o cambiarlo per il nevirapine.

Più di 55% dei bambini commutare il trattamento ha avuta costantemente un carico virale inferiore a 50 copies/ml, confrontati a 42% di quei lopinavir/ritonavir rimanenti accei.

Tuttavia, 98% di quelli trattati con lopinavir/ritonavir ha effettuato un carico virale inferiore a 400 copies/ml confrontati a 80% di quelli che prendono il nevirapine.

Nevirapine Gebrauch nach vorhergehender Belastung durch Droge
Automatically translated into German thanks to WorldLingo
HIV und Kinder

HIV-steckten Kinder, die nevirapine zum Versuch ausgesetzt wurden an und verhindern vertikales Getriebe des Virus können gute Resultate beibehalten, wenn sie Behandlung mit der Droge empfangen.

Alle 195 Kinder in der Studie, die in Johannesburg geleitet wurde, nahmen zuerst eine Kombination, die nach dem Proteasehemmnis lopinavir/ritonavir gegründet wurde. Nachdem man eine Virenlast unter 400 copies/ml für mindestens drei Monate beibehalten hatte, wurden sie entweder zu bleiben auf dem Proteasehemmnis oder es für nevirapine zu ändern randomisiert.

Über 55% von Kindern hatte das Schalten von Behandlung durchweg eine Virenlast unter 50 copies/ml, verglichen bis 42% von jenen restlichen auf lopinavir/ritonavir.

Jedoch behielt 98% von denen, die mit lopinavir/ritonavir behandelt wurden, eine Virenlast unter 400 copies/ml bei, die bis 80% von denen verglichen wurden, die nevirapine nehmen.

Uso de Nevirapine após a exposição precedente à droga
Automatically translated into Portuguese thanks to WorldLingo
O HIV e as crianças

HIV-infected os infantes que foram expostos ao nevirapine à tentativa e impedem a transmissão vertical do vírus podem manter resultados bons se recebesse o tratamento com a droga.

Todas as 195 crianças no estudo, que foi conduzido em Joanesburgo, fizeram exame inicialmente de uma combinação baseada no inibidor lopinavir/ritonavir do protease. Após ter mantido uma carga viral abaixo de 400 copies/ml no mínimo três meses, randomised a remanescem no inibidor do protease, ou para mudá-lo para o nevirapine.

Sobre 55% das crianças comutar o tratamento teve consistentemente uma carga viral abaixo de 50 copies/ml, comparados a 42% daqueles restantes em lopinavir/ritonavir.

Entretanto, 98% daqueles tratados com o lopinavir/ritonavir manteve uma carga viral abaixo de 400 copies/ml comparados a 80% daqueles que fazem exame do nevirapine.

Nevirapine bruk efter föregående exponering till drogen
Automatically translated into Swedish thanks to WorldLingo
HIV och barn

HIV-smittade spädbarn, som var utsatt till nevirapinen till försök och förhindrar lodlinjeöverföringen av viruset, kan underhålla bra resultat, om de mottar behandling med drogen.

Alla 195 barn i studien, som förades i Johannesburg, tog initialt en kombination som baserades på proteaseinhibitoren lopinavir/ritonavir. Når du har underhållit ett virus-, ladda nedanföra 400 copies/ml för åtminstone tre månader, randomised de till endera återstår på proteaseinhibitoren, eller att ändra den för nevirapine.

Över 55% av barn hade när du kopplar konsekvent behandling ett virus- att ladda nedanföra 50 copies/ml som jämfördes till 42% av de resterande på lopinavir/ritonavir.

Emellertid underhöll 98% av de som behandlades med lopinavir/ritonavir, ett virus- laddar nedanföra 400 copies/ml som jämfördes till 80% av de som tar nevirapine.

Польза Nevirapine после ранее подвержения к снадобью
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HIV и дети

HIV-заразили младенцев подверглись действию к nevirapine к попытке и предотвращают вертикальную передачу вируса могут поддерживать хорошие исходы если они получают обработку с снадобьем.

Все 195 детей в изучении, которое было дирижировано в Johannesburg, первоначально приняли комбинацию основанную на ие АБС битор lopinavir/ritonavir протеазы. После поддержания вирусной нагрузки под 400 copies/ml на по крайней мере 3 месяца, они были хаотизированы к или remain on и АБС битор протеазы, или изменить его для nevirapine.

Над 55% из детей переключать обработку последовательно имел вирусную нагрузку под 50 copies/ml, сравненными до 42% из тех remain on lopinavir/ritonavir.

Однако, 98% из тех обработанных с lopinavir/ritonavir поддерживало вирусную нагрузку под 400 copies/ml сравненными до 80% из тех принимая nevirapine.

Het gebruik van Nevirapine na vorige blootstelling aan drug
Automatically translated into Dutch thanks to WorldLingo
HIV en de kinderen

hIV-Besmette zuigelingen die aan nevirapine werden blootgesteld om verticale transmissie van het virus te proberen en te verhinderen kunnen goede resultaten handhaven als zij behandeling met de drug ontvangen.

Alle 195 kinderen in de studie, die in Johannesburg werd uitgevoerd, namen aanvankelijk een combinatie die op de proteaseinhibitor lopinavir/ritonavir wordt gebaseerd. Na het handhaven van een virale lading onder 400 copies/ml minstens drie maanden, werden zij willekeurig verdeeld of op de proteaseinhibitor blijven, of het te veranderen voor nevirapine.

Meer dan 55% van kinderen die behandeling schakelen had constant een virale lading onder 50 copies/ml, in vergelijking met 42% van die die op lopinavir/ritonavir blijven.

Nochtans, handhaafde 98% van die behandeld met lopinavir/ritonavir een virale lading onder 400 copies/ml in vergelijking met 80% van die die nevirapine nemen.

[نفيربين] إستعمال بعد انكشاف سابقة إلى عقار
Automatically translated into Arabic thanks to WorldLingo
[هيف-ينفكتد] [هيف] وأطفال

أطفال الذي كان عرضت إلى [نفيربين] إلى محاولة ويمنع عمليّة بثّ شاقوليّة من الحمى يستطيع أبقيت نتيجات جيّدة إن هم يستلمون معالجة مع العقار.

[ألّ ث] 195 أخذ أطفال في الدراسة, أيّ كان أوصلت في جوهانسبورغ, في البداية إدماج يؤسّس على الأنزيم بروتينيّ صادّ [لوبينفير/ريتونفير]. بعد يبقي تحميل فيروسيّة تحت 400 [كبيس/مل] ل على الأقلّ ثلاثة شهور, وزّعت هم كان إلى إمّا [رمين ون] الأنزيم بروتينيّ صادّ, أو أن يغيّر هو ل [نفيربين].

على 55% من أطفال تلقّى يحوّل معالجة باستمرار تحميل فيروسيّة تحت 50 [كبيس/مل], يقارن إلى 42% من أنّ [رمين ون] [لوبينفير/ريتونفير].

مهما, أبقى 98% من أنّ يعامل مع [لوبينفير/ريتونفير] تحميل فيروسيّة تحت 400 [كبيس/مل] يقارن إلى 80% من أنّ يأخذ [نفيربين].

Do you realize that the only time in our lives when we like to get old is when we're kids? If you're less than 10 years old, you're so excited about aging that you think in fractions.

"How old are you?" "I'm four and a half!" You're never thirty-six and a half. You're four and a half, going on five! That's the key

You get into your teens, now they can't hold you back. You jump to the next number, or even a few ahead.

"How old are you?" "I'm gonna be 16!" You could be 13, but hey, you're gonna be 16! And then the greatest day of your life .. . You become 21. Even the words sound like a ceremony . YOU BECOME 21. YESSSS!!!

But then you turn 30. Oooohh, what happened there? Makes you sound like bad milk! He TURNED; we had to throw him out. There's no fun now, you're Just a sour-dumpling. What's wrong? What's changed?

You BECOME 21, you TURN 30, then you're PUSHING 40. Whoa! Put on the brakes, it's all slipping away. Before you know it, you REACH 50 and your dreams are gone.

But wait!!! You MAKE it to 60. You didn't think you would!

So you BECOME 21, TURN 30, PUSH 40, REACH 50 and MAKE it to 60.

You've built up so much speed that you HIT 70! After that it's a day-by-day thing; you HIT Wednesday!

You get into your 80's and every day is a complete cycle; you HIT lunch; you TURN 4:30 ; you REACH bedtime. And it doesn't end there. Into the 90s, you start going backwards; "I Was JUST 92."

Then a strange thing happens. If you make it over 100, you become a little kid again. "I'm 100 and a half!"
May you all make it to a healthy 100 and a half!!

HOW TO STAY YOUNG
1. Throw out nonessential numbers. This includes age, weight and height. Let the doctors worry about them. That is why you pay "them."

2. Keep only cheerful friends. The grouches pull you down.

3. Keep learning. Learn more about the computer, crafts, gardening, whatever. Never let the brain idle. "An idle mind is the devil's workshop." And the devil's name is Alzheimer's.

4. Enjoy the simple things.

5. Laugh often, long and loud. Laugh until you gasp for breath.

6. The tears happen. Endure, grieve, and move on. The only person, who is with us our entire life, is ourselves. Be ALIVE while you are alive.

7. Surround yourself with what you love , whether it's family, pets, keepsakes, music, plants, hobbies, whatever. Your home is your refuge.

8. Cherish your health: If it is good, preserve it. If it is unstable, improve it. If it is beyond what you can improve, get help.

9. Don't take guilt trips. Take a trip to the mall, even to the next county; to a foreign country but NOT to where the guilt is.

10. Tell the people you love that you love them , at every opportunity.

AND ALWAYS REMEMBER :
Life is not measured by the number of breaths we take, but by the moments that take our breath away.

Vues de George Carlin sur le vieillissement….
Automatically translated into French thanks to WorldLingo
Vous rendez-vous compte que la seule fois dans nos vies où nous aimons vieillir est quand nous sommes des enfants ? Si vous êtes moins de 10 années, vous êtes ainsi passionnan'au sujet du vieillissement que vous pensez dans les fractions.

« Comment vieux êtes vous ? » « Je suis quatre et une moitié ! » Vous n'êtes jamais trente-six et une moitié. Vous êtes quatre et un demi, allant sur cinq ! C'est la clef que

vous entrez dans vos années de l'adolescence, maintenant ils ne peut pas vous tenir en arrière. Vous sautez au prochain nombre, ou même à uns en avant.

« Comment vieux êtes vous ? » « Je vais être 16 ! » Vous pourriez être 13, mais hé, vous allez être 16 ! Et puis le jour le plus splendide de votre vie. . Vous devenez 21. Même le bruit de mots comme une cérémonie. VOUS DEVENEZ 21. YESSSS ! ! !

Mais puis vous tour 30. Oooohh, ce qui s'est produit là ? Marques que vous ressemblez à du lait gâté ! Il A TOURNÉ ; nous avons dû le jeter dehors. Il n'y a aucun amusement maintenant, vous sont juste une aigre-boulette. Quel est erroné ? Qu'est changé ?

Vous DEVENEZ 21, vous TOURNEZ 30, alors vous POUSSEZ 40. Whoa ! Mis dessus les freins, il glisse tout loin. Avant que vous le sachiez, vous ATTEIGNEZ 50 et vos rêves sont allés.

Mais attente ! ! ! Vous LE FAITES à 60. Vous n'avez pas pensé que vous !

Ainsi vous DEVENEZ 21, TOUR 30, la POUSSÉE 40, l'EXTENSION 50 et LE FAITES à 60.

Vous avez accumulé tellement la vitesse que vous AVEZ FRAPPÉ 70 ! Ensuite que c'est une chose de jour-par-jour ; vous AVEZ FRAPPÉ mercredi !

Vous entrez dans vos années 80 et journalier est un cycle complet ; vous AVEZ FRAPPÉ le déjeuner ; vous TOURNEZ 4:30 ; vous ATTEIGNEZ la heure du coucher. Et il ne finit pas là. Dans les années 90, vous commencez à entrer vers l'arrière ; « J'avais JUSTE 92 ans.  »

Alors une chose étrange se produit. Si vous le faites plus de 100, vous devenez un petit enfant encore. « Je suis 100 et une moitié !  »
Mai vous toute la marque lui à des 100 sains et une moitié ! !

COMMENT RESTER LES JEUNES
1. De jet nombres non essentiels dehors. Ceci inclut l'âge, le poids et la taille. Laissez le souci de médecins au sujet de eux. C'est pourquoi vous les payez « .  »

2. Amis gais de subsistance seulement. La traction de rouspéteurs vous vers le bas.

3. Étude de subsistance. Apprenez plus au sujet de l'ordinateur, métiers, jardinage, quoi que. Ne laissez jamais le cerveau tourner au ralenti. « Un esprit à vide est l'atelier du diable. » Et le nom du diable est Alzheimer.

4. Appréciez les choses simples.

5. Rire souvent, long et fort. Riez jusqu'à ce que vous haletiez pour le souffle.

6. Les larmes se produisent. Supportez, affligez-vous, et passez. La seule personne, qui est avec nous notre vie entière, est nous-mêmes. Soyez VIVANT tandis que vous êtes vivant.

7. Entourez-vous avec ce que vous aimez, si ce soit famille, des animaux de compagnie, souvenirs, musique, usines, passe-temps, quoi que. Votre maison est votre refuge.

8. Aimez votre santé : S'il est bon, préservez-le. S'il est instable, améliorez-le. S'il est au delà de ce que vous pouvez s'améliorer, obtenez l'aide.

9. Ne prenez pas les voyages de culpabilité. Prenez un voyage au mail, même au prochain comté ; à un pays étranger mais PAS à où la culpabilité est.

10. Dites le peuple que vous aimez que vous les aimiez, à chaque occasion.

ET RAPPELEZ-VOUS TOUJOURS :
La vie n'est pas mesurée par le nombre de souffles que nous prenons, mais par les moments qui enlèvent notre souffle.

Opiniones de George Carlin sobre el envejecimiento….
Automatically translated into Spanish thanks to WorldLingo
¿Usted realiza que la última vez en nuestras vidas en que tenemos gusto de conseguir viejos es cuando somos cabritos? Si usted es menos de 10 años, usted es así que excitado sobre el envejecimiento que usted piensa en fracciones.

“Cómo es viejo es usted?” “Soy cuatro y una mitad!” Usted nunca es treinta y seis y una mitad. ¡Usted es cuatro y un medio, yendo en cinco! Ésa es la llave que

usted consigue en sus adolescencias, ahora ellos no puede sostenerle detrás. Usted salta al número siguiente, o aún a algunos a continuación.

“Cómo es viejo es usted?” “Voy a ser 16!” ¡Usted podría ser 13, pero hey, usted va a ser 16! Y entonces el día más grande de su vida. . Usted hace 21. Incluso el sonido de las palabras como una ceremonia. USTED HACE 21. ¡YESSSS!!!

Pero entonces usted vuelta 30. ¿Oooohh, qué sucedió allí? ¡Marcas que usted suena como la mala leche! Él DIO VUELTA; tuvimos que lanzarlo hacia fuera. Ahora no hay diversión, usted es justo una amargo-bola de masa hervida. ¿Cuál es incorrecto? ¿Se cambia qué?

Usted HACE 21, usted DA VUELTA a 30, entonces usted ESTÁ EMPUJANDO 40. ¡Whoa! Puesto encendido los frenos, se está deslizando todo lejos. Antes de que usted lo sepa, usted ALCANZA 50 y se van sus sueños.

¡Pero espera!!! Usted LO HACE a 60. ¡Usted no pensó que usted!

Usted HACE 21, la VUELTA 30, EMPUJE 40, ALCANCE 50 y LA HACE tan a 60.

¡Usted ha acumulado tanto velocidad que usted GOLPEÓ 70! Después que es una cosa del día-por-día; ¡usted GOLPEÓ miércoles!

Usted consigue en los sus años 80 y diario es un ciclo completo; usted GOLPEÓ el almuerzo; usted DA VUELTA a 4:30; usted ALCANZA el bedtime. Y no termina allí. Los años 90, usted comienza a entrar al revés; “Era APENAS 92. ”

Entonces una cosa extraña sucede. Si usted lo hace sobre 100, usted hace un pequeño cabrito otra vez. ¡“Soy 100 y una mitad! ¡”
Mayo usted toda la marca él a 100 sanos y una mitad!!

CÓMO PERMANECER LOS JÓVENES
1. Del tiro números no esenciales hacia fuera. Esto incluye edad, el peso y la altura. Deje la preocupación de los doctores sobre ellos. Ése es porqué usted los paga “. ”

2. Amigos alegres de la subsistencia solamente. El tirón de los grouches usted abajo.

3. El aprender de la subsistencia. Aprenda más sobre la computadora, artes, cultivando un huerto, lo que. Nunca deje el cerebro holgar. “Una mente ociosa es el taller del diablo.” Y el nombre del diablo es Alzheimer.

4. Goce de las cosas simples.

5. Risa a menudo, largo y ruidosamente. Ría hasta que usted jadea para la respiración.

6. Los rasgones suceden. Aguante, aflíjase, y muévase encendido. La única persona, que es con nosotros nuestra vida entera, es ourselves. Esté VIVO mientras que usted está vivo.

7. Rodéese con lo que usted ama, si es familia, los animales domésticos, keepsakes, música, plantas, manías, lo que. Su hogar es su refugio.

8. Acaricie su salud: Si es bueno, presérvelo. Si es inestable, mejórelo. Si está más allá de lo que usted puede mejorar, consiga la ayuda.

9. No tome los viajes de la culpabilidad. Lleve un viaje la alameda, incluso al condado siguiente; a un país extranjero pero NO a donde está la culpabilidad.

10. Diga a gente que usted ama que usted la ama, en cada oportunidad.

Y RECUERDE SIEMPRE:
La vida no es medida por el número de respiraciones que tomamos, pero por los momentos que eliminan nuestra respiración.

Punti di vista del George Carlin su invecchiamento….
Automatically translated into Italian thanks to WorldLingo
Vi rendete conto che l'unica volta nelle nostre vite in cui gradiamo ottenere vecchi è quando siamo capretti? Se siete meno di 10 anni, siete in modo da eccitato circa invecchiamento che pensate in frazioni.

“Quanto vecchi siete?„ “Sono quattro e una metà!„ Non siete mai trentasei e una metà. Siete quattro e un mezzo, andando su cinque! Quella è la chiave che

entrate nei vostri anni dell'adolescenza, ora non può tenerla indietro. Saltate al numero seguente, o persino a alcuni avanti.

“Quanto vecchi siete?„ “Sto andando essere 16!„ Potreste essere 13, ma hey, state andando essere 16! Ed allora il giorno più grande della vostra vita. . Vi trasformate in in 21. Anche il suono di parole come una cerimonia. VI TRASFORMATE IN IN 21. YESSSS!!!

Ma allora voi girata 30. Oooohh, che cosa è accaduto là? Marche che suonate come latte difettoso! HA GIRATO; abbiamo dovuto gettarli fuori. Non ci ora è divertimento, voi è giusto una acido-polpetta. Che cosa è errato? Che cosa è cambiato?

VI TRASFORMATE IN in 21, voi GIRATE 30, allora voi STATE SPINGENDO 40. Whoa! Messo sopra i freni, interamente sta slittando via. Prima che lo conosciate, RAGGIUNGETE 50 ed i vostri sogni sono andati.

Ma attesa!!! LO FATE a 60. Non avete pensato che!

Così VI TRASFORMATE IN in 21, in GIRATA 30, la SPINTA 40, l'ESTENSIONE 50 e LA FATE a 60.

Avete sviluppato così tanto la velocità che AVETE COLPITO 70! Dopo che è una cosa di giorno-da-giorno; AVETE COLPITO mercoledì!

Entrate nei vostri anni 80 e giornaliere è un ciclo completo; AVETE COLPITO il pranzo; GIRATE 4:30; RAGGIUNGETE il bedtime. E non si conclude là. Negli anni 90, cominciate entrare indietro; “Ero APPENA 92. „

Allora una cosa sconosciuta accade. Se lo fate oltre 100, diventate ancora un capretto piccolo. “Sono 100 e una metà! „
Maggio voi tutta la marca esso ai 100 sani e una metà!!

COME RIMANERE I GIOVANI
1. Del tiro numeri non indispensabili fuori. Ciò include l'età, il peso e l'altezza. Lasci loro la preoccupazione dei medici circa. Ecco perché li pagate “. „

2. Amici cheerful di conservazione soltanto. Il tiro di grouches voi giù.

3. Imparare di conservazione. Impari più circa il calcolatore, mestieri, facenti il giardinaggio, qualunque. Non lasci mai il cervello girare al minimo. “Una mente al minimo è l'officina del diavolo.„ Ed il nome del diavolo è Alzheimer.

4. Goda le cose semplici.

5. Risata spesso, lungo ed alto. Rida fino a che non gasp per alito.

6. Le rotture accadono. Resista a, addolori e passi. L'unica persona, che è con noi la nostra intera vita, è noi stessi. Sia VIVO mentre siete vivi.

7. Circondi con che cosa amate, se è famiglia, animali domestici, i keepsakes, la musica, le piante, hobby, qualunque. La vostra sede è il vostro rifugio.

8. Sia la vostra salute: Se è buono, conservilo. Se è instabile, migliorilo. Se è oltre che cosa potete migliorare, ottenga l'aiuto.

9. Non prenda i viaggi di guilt. Prenda un viaggio al centro commerciale, anche alla contea seguente; ad un paese straniero ma NON a dove il guilt è.

10. Dica alla gente ch'amate che le amate, ad ogni occasione.

E RICORDI DI SEMPRE:
La vita non è misurata dal numero di aliti che prendiamo, ma entro i momenti che eliminano il nostro alito.

George Carlins Ansichten über Altern….
Automatically translated into German thanks to WorldLingo
Stellen Sie fest, daß das einzige mal in unseren Leben, als wir alt werden mögen, ist, wenn wir Zicklein sind? Wenn Sie weniger als 10 Jahre alt sind, sind Sie also aufgeregt über Altern, daß Sie in den Brüchen denken.

„Wie alt sind Sie?“ „Ich bin vier und eine Hälfte!“ Sie sind nie thirty-six und eine Hälfte. Sie sind vier und ein halbes und gehen auf fünf! Der ist der Schlüssel, den

Sie in Ihre Teens erhalten, jetzt sie kann nicht Sie zurück halten. Sie springen zur folgenden Zahl oder sogar zu einigen voran.

„Wie alt sind Sie?“ „Ich werde 16 sein!“ Sie konnten 13 sein, aber he, werden Sie 16 sein! Und dann der größte Tag Ihres Lebens. . Sie werden 21. Sogar der Wortton wie eine Zeremonie. SIE WERDEN 21. YESSSS!!!

Aber dann Sie Umdrehung 30. Oooohh, was geschah dort? Marken, die Sie wie schlechte Milch klingen! Er DREHTE sich; wir mußten ihn heraus werfen. Es gibt keinen Spaß jetzt, Sie sind gerecht ein Sauermehlkloß. Was ist falsch? Was wird geändert?

Sie WERDEN 21, Sie DREHEN 30, dann Sie DRÜCKEN 40. Whoa! An gesetzt den Bremsen, gleitet es ganz weg. Bevor Sie es kennen, ERREICHEN Sie 50 und Ihre Träume werden gegangen.

Aber Wartezeit!!! Sie BILDEN es bis 60. Sie dachten nicht, daß Sie wurden!

So WERDEN Sie 21, UMDREHUNG 30, STOSS 40, REICHWEITE 50 und BILDEN sie bis 60.

Sie haben soviel Geschwindigkeit aufgebaut, daß Sie 70 SCHLUGEN! Nachher, daß es eine Tag-durchtagsache ist; Sie SCHLUGEN Mittwoch!

Sie erhalten in Ihre achtziger Jahre und ist ein kompletter Zyklus täglich; Sie SCHLUGEN das Mittagessen; Sie DREHEN 4:30; Sie ERREICHEN bedtime. Und es beendet nicht dort. In die neunziger Jahre fangen Sie an, rückwärts einzusteigen; „Ich war GERADE 92. “

Dann geschieht eine merkwürdige Sache. Wenn Sie es über 100 bilden, werden Sie ein kleines Zicklein wieder. „Ich bin 100 und eine Hälfte! “
Mai Sie alle Marke es bis gesunde 100 und eine Hälfte!!

WIE MAN JUNGE 1
BLEIBT. Des Throw unwesentliche Zahlen heraus. Dieses schließt Alter, Gewicht und Höhe ein. Lassen Sie die Doktorsorge über sie. Das ist, warum Sie „sie zahlen. “

2. Freundliche Freunde des Unterhaltes nur. Der Klagezug Sie unten.

3. Unterhaltlernen. Erlernen Sie mehr über den Computer, die Fertigkeiten und im Garten arbeiten, was auch immer. Lassen Sie nie das Gehirn leerlaufen. „Ein untätiger Verstand ist die Werkstatt des Teufels.“ Und der Name des Teufels ist Alzheimers.

4. Genießen Sie die einfachen Sachen.

5. Lachen häufig, langes und loud. Lachen Sie, bis Sie für Atem keuchen.

6. Die Risse geschehen. Halten Sie aus, machen Sie sich Sorgen und bewegen Sie an. Die einzige Person, die mit uns unser gesamtes Leben ist, ist selbst. Seien Sie LEBENDIG, während Sie lebendig sind.

7. Umgeben Sie sich mit, was Sie, ob es Familie ist, Haustiere, Andenken, Musik, Betriebe, Liebhabereien lieben, was auch immer. Ihr Haus ist Ihr Schutz.

8. Schätzen Sie Ihre Gesundheit: Wenn es gut ist, konservieren Sie es. Wenn es instabil ist, verbessern Sie es. Wenn es ist über, was hinaus Sie verbessern können, erhalten Sie Hilfe.

9. Nehmen Sie nicht Schuldreisen. Nehmen Sie eine Reise zum Mall, sogar zur folgenden Grafschaft; zu einem Ausland aber NICHT zu, wo die Schuld ist.

10. Erklären Sie den Leuten, die, Sie, daß Sie sie lieben, an jeder Gelegenheit lieben.

UND ERINNERN SIE IMMER SICH:
Das Leben wird nicht durch die Zahl Atem, den wir nehmen, aber bis zum den Momenten gemessen, die unseren Atem wegnehmen.

Opiniões de George Carlin no envelhecimento….
Automatically translated into Portuguese thanks to WorldLingo
Você realiza que the only time em nossas vidas em que nós gostamos de começar velhos é quando nós somos miúdos? Se você for menos de 10 anos velho, você é assim que excitado sobre o envelhecimento que você pensa nas frações.

“Como velho é você?” “Eu sou quatro e uma metade!” Você é nunca trinta e seis e uma metade. Você é quatro e um meio, indo em cinco! Aquela é a chave que

você começa em seus teens, agora eles não pode prendê-lo para trás. Você salta ao número seguinte, ou mesmo a alguns adiante.

“Como velho é você?” “Eu estou indo ser 16!” Você poderia ser 13, mas hey, você está indo ser 16! E então o dia o mais grande de sua vida. . Você transforma-se 21. Mesmo o som das palavras como um ceremony. VOCÊ TRANSFORMA-SE 21. YESSSS!!!

Mas então você volta 30. Oooohh, o que aconteceu lá? Makes que você soa como o leite mau! GIROU; nós tivemos que jogá-lo para fora. Não há nenhum divertimento agora, você está justo um sour-dumpling. Que é errado? Que é mudado?

Você TRANSFORMA-SE 21, você GIRA 30, então você ESTÁ EMPURRANDO 40. Whoa! Posto sobre os freios, está deslizando toda afastado. Antes que você o saiba, você ALCANÇA 50 e seus sonhos são idos.

Mas espera!!! Você FÁ-LO a 60. Você não pensou que você!

Assim você TRANSFORMA-SE 21, VOLTA 30, IMPULSO 40, ALCANCE 50 e FAZ-SE a a 60.

Você construiu acima tanto da velocidade que você BATEU 70! Em seguida que é uma coisa de dia-por-dia; você BATEU quarta-feira!

Você começa em seus 80's e diário é um ciclo completo; você BATEU o lunch; você GIRA 4:30; você ALCANÇA o bedtime. E não termina lá. Nos 90's, você começa entrar para trás; “Eu era APENAS 92. ”

Então uma coisa estranha acontece. Se você o fizer sobre 100, você transforma-se um miúdo pequeno outra vez. “Eu sou 100 e uma metade! ”
Maio você todo o make ele a uns 100 saudáveis e uma metade!!

COMO PERMANECER OS JOVENS
1. Do Throw números nonessential para fora. Isto inclui a idade, o peso e a altura. Deixe a preocupação dos doutores sobre eles. Isso é porque você os paga “. ”

2. Amigos cheerful do sustento somente. A tração dos grouches você para baixo.

3. Aprendizagem do sustento. Aprenda mais sobre o computador, ofícios, jardinando, o que quer que. Nunca deixe o cérebro rodar em marcha lenta. “Uma mente inativa é a oficina do diabo.” E o nome do diabo é Alzheimer.

4. Aprecíe as coisas simples.

5. Riso frequentemente, longo e ruidosamente. Ria até que você gasp para a respiração.

6. Os rasgos acontecem. Resista, aflija-se, e mova-se sobre. A única pessoa, que é com nós nossa vida inteira, é ourselves. Esteja VIVO quando você estiver vivo.

7. Cerque-se yourself com o que você ama, se é família, animais de estimação, keepsakes, música, plantas, passatempos, o que quer que. Seu repouso é seu refúgio.

8. Estime sua saúde: Se for bom, preserve-o. Se for instável, melhore-o. Se for além de o que você pode melhorar, comece a ajuda.

9. Não faça exame de desengates da culpa. Faça exame de um desengate ao mall, mesmo ao condado seguinte; a um país extrangeiro mas NÃO a onde a culpa está.

10. Diga os povos que você ama que você os ama, em cada oportunidade.

E RECORDE SEMPRE:
A vida não é medida pelo número das respirações que nós fazemos exame, mas pelos momentos que removem nossa respiração.

George Carlins beskådar på att åldras….,
Automatically translated into Swedish thanks to WorldLingo
Realiserar du att den enda tiden i våra liv, när vi gillar för att få gammala är när vi är ungar? Om du är mindre än 10 gammala år, är du så upphetsad om att åldras som är det som dig, del funderare in.

”Hur gammal är du?”, ”I-förmiddag fyra och en halva!”, Du är aldrig thirty-six och en halva. Du är fyra och ett halvt och att gå på fem! Det är det nyckel-

dig får in i din tonår, nu dem kan inte rymma dig tillbaka. Du hoppar till det nästa numrerar, eller även några framåt.

”Hur gammal är du?”, ”I-förmiddag som går att vara 16!”, Du kunde vara 13, men hey, går du att vara 16! Och därefter den mest stora dagen av ditt liv. . Du blir 21. Även uttrycker solid något liknande en ceremoni. DU BLIR 21. YESSSS!!!

Men därefter dig vänd 30. Oooohh vad händde där? Makes som du den solida lika dåligan mjölkar! Han VÄNDE; vi måste att kasta honom ut. Det finns inte något gyckel nu, dig är rättvist enklimp. Är vad fel? Ändras vad?

Du BLIR 21, dig VÄNDER 30, dig är därefter DRIFTIGA 40. Whoa! Pålagd bromsar, det halkar all bort. För du vet det, NÅR du 50, och dina drömmar är borta.

Men väntan!!! Du GÖR det till 60. Du inte funderare som du skulle!

Så BLIR GÖR du 21, VÄND 30, PUSH 40, RÄCKVIDD 50 och den till 60.

Du har byggt upp så mycket rusat att du SLOGG 70! After att det är ettdag ting; du SLOGG onsdag!

Du får in i din 80-tal, och dagligt är ett färdigt cyklar; du SLOGG lunch; du VÄNDER 4:30; du NÅR läggdags. Och det avslutar inte där. In i 90-tal startar du att gå tillbaka; ”Var jag PRECIS 92. ”

Därefter händer ett konstigt ting. Om du gör det över 100, blir du lite en unge igen. ”I-förmiddag 100 och en halva! ”
Maj dig all make det till sunda 100 och en halva!!

HUR TILL STAGBARN
1. Det oväsentliga kast ut numrerar. Detta inkluderar ålder, väger och höjd. Låt manipulerar bekymmer om dem. Det är varför du betalar ”dem. ”

2. Gladlynt vänner för uppehälle endast. Grinighethandtag som du besegrar.

3. Lära för uppehälle. Lär mer om datoren, hantverk, att arbeta i trädgården som är allt vad. Låt aldrig den overksamma hjärnan. ”Varar besvärad ett overksamt är jäkel seminarium.”, Och den kända jäkeln är Alzheimers.

4. Tyck om den enkla saker.

5. Skratt ofta, långt och högt. Skratta, tills du kippar för andedräkt.

6. Revorna händer. Uthärda, grieve, och flyttningen på. Den enda personen, som är med oss vårt hela liv, är oss själva. Var VID LIV stunder som du är vid liv.

7. Omge sig yourself med vad du älskar, det är huruvida familjen, husdjur, minnessaker, musik, växter, hobbyer som är allt vad. Ditt hem är din fristad.

8. Cherish ditt vård-: Om det är bra, sylten det. Om det är instabilt, förbättra det. Om det är det okända vad du kan förbättra, få hjälp.

9. Ta inte skulden snubblar. Ta en snubbla till gallerien, även till det nästa länet; till ett utländskt land men INTE till var skulden är.

10. Berätta folket som du älskar, att du älskar dem, på varje tillfälle.

OCH MINNS ALLTID:
Liv mätas inte av numrera av andedräkter som vi tar, men av ögonblicken som tar vår andedräkt bort.

Взгляды Джордж Carlin на вызревании….
Automatically translated into Russian thanks to WorldLingo
Вы осуществляете что the only time в наших жизнях когда мы любим получить старыми будет когда мы будем малышами? Если вы чем 10 лет старых, то вы поэтому после того как я возбужены о вызревании что вы думаете в частях.

«Как стары вы?» «Я буду 4 с половиной!» Вы не будете никогда 36 с половиной. Вы будете 4 с половиной, идя на 5! То будет ключ, котор

вы получаете в ваши teens, теперь они не может держать вас назад. Вы скачете к следующему номеру, or even несколько вперед.

«Как стары вы?» «Я иду быть 16!» Вы смогли быть 13, но hey, вы идете быть 16! И после этого большой день вашей жизни. . Вы будете 21. Даже звук слов как церемония. ВЫ БУДЕТЕ 21. YESSSS!!!

Но после этого вы поворот 30. Oooohh, случилось там? Модели, котор вы звучаете как плохое молоко! Он ПОВЕРНУЛ; мы должны бросить его вне. Не будет потехи теперь, вы справедливо кисл-вареник. Неправильно? Изменено?

Вы БУДЕТЕ 21, вы ПОВОРАЧИВАЕТЕ 30, после этого вы НАЖИМАЕТЕ 40. Whoa! Я положено дальше тормозам, оно совсем смещает прочь. Прежде чем вы знаете его, вы ДОСТИГАЕТЕ 50 и ваши сновидения пойдены.

Но ожидание!!! Вы ДЕЛАЕТЕ его до 60. Вы не думали вы о!

Так вы БУДЕТЕ 21, ПОВОРОТОМ 30, НАЖИМ 40, ДОСТИГАЕМОСТЬ 50 и ДЕЛАЕТЕ его до 60.

Вы build up so much скорость что вы УДАРИЛИ 70! Поже что будет вещью дн--дня; вы УДАРИЛИ среду!

Вы получаете в ваши 80's и ежедневный вполне цикл; вы УДАРИЛИ обед; вы ПОВОРАЧИВАЕТЕ 4:30; вы ДОСТИГАЕТЕ bedtime. И оно не кончается там. В 90's, вы начинаете пойти ОН назад; «Я был КАК РАЗ 92. »

После этого странная вещь случается. Если вы делаете его над 100, то вы будете маленьким малышем снова. «Я буду 100 с половиной! »
Май вы вся модель оно до здоровые 100 с половиной!!

КАК ОСТАТЬСЯ ДЕТЕНЫШАМИ
1. Хода номера вне nonessential. Это вклюает время, вес и высоту. Препятствуйте беспокойству докторов о их. То почему вы оплачиваете «их. »

2. Друзья содержания только жизнерадостные. Тяга grouches вы вниз.

3. Учить содержания. Выучьте больше о компьютере, корабли, садовничая. Никогда не препятствуйте мозгу idle. «Неработающим разумом будет мастерская дьявола.» И именем дьявола будет Alzheimer.

4. Насладитесь просто вещами.

5. Смех часто, длиной и loud. Смейтесь над до тех пор пока вы не задохнуться для дыхания.

6. Разрывы случаются. Вытерпите, загорюйте, и двиньте дальше. Единственная персона, которая будет с нами нашей всей жизнью себя. Будьте ЖИВО пока вы живы.

7. Окружите с вы любите, будет ли это семьей, любимчики, keepsakes, нот, заводы, хоббиа. Вашим домом буду ваше убежище.

8. Взлелеяйте ваше здоровье: Если хорошо, то сохраньте его. Если оно неустойчиво, то улучшите его. Если оно за, то вы можете улучшить, получите помощь.

9. Не примите отключения виновности. Примите отключение к молу, даже к следующему графству; к зарубежныа страны но НЕ к где виновность.

10. Скажите людей, котор вы любите что вы любите их, на каждой возможности.

И ВСЕГДА ВСПОМИНАЙТЕ:
Жизнь не измерена числом дыханий, котор мы принимаем, но к моменты которые принимают наше дыхание прочь.

George Carlin's Meningen bij het Verouderen….
Automatically translated into Dutch thanks to WorldLingo
Realiseert u dat de enige tijd in ons leven wanneer wij oud houden van te worden is wanneer wij jonge geitjes zijn? Als u minder dan 10 jaar oud bent, bent u zo opgewekt over het verouderen die u in fracties denkt.

„Hoe oud u?“ zijn „Ik ben vier en een half!“ U bent nooit zesendertig en een half. U bent vier en een half, gaand op vijf! Dat is de sleutel

u in uw teens krijgt, nu kunnen zij niet u achter houden. U springt vooruit aan het volgende aantal, of zelfs enkelen.

„Hoe oud u?“ zijn „Ik ga 16 zijn!“ U zou 13 kunnen zijn, maar hey, gaat u 16 zijn! En toen de grootste dag van uw leven. . U wordt 21. Zelfs klinken de woorden als een ceremonie. U WORDT 21. YESSSS!!!

Maar toen u draai 30. Oooohh, wat gebeurde daar? Maakt u als slechte melk correct! Hij DRAAIDE; wij moesten hem weggooien. Er is nu geen pret, bent u enkel een zuur-bol. Wat verkeerd is? Wat wordt veranderd?

U WORDT 21, DRAAIT u 30, dan DUWT u 40. Whoa! Gezet op de remmen, is het allen die weg uitglijdt. Alvorens u het kent, BEREIKT u 50 en uw dromen zijn gegaan.

Maar wacht!!! U MAAKT het aan 60. U dacht niet u!

Zo WORDT u 21, DRAAI 30, DUW 40, BEREIK 50 en MAAKT het aan 60.

U hebt zo veel snelheid opgebouwd dat u 70 RAAKT! Na dat is het een day-by-day ding; u RAAKT Woensdag!

U krijgt in de uw jaren '80 en elke dag bent een volledige cyclus; u RAAKT lunch; u DRAAIT 4:30; u BEREIKT bedtime. En het beëindigt niet daar. In de jaren '90, begint u achteruit te gaan; „Ik was ENKEL 92. “

Dan gebeurt een vreemd ding. Als u het meer dan 100 maakt, wordt u opnieuw een klein jong geitje. „Ik ben 100 en een half! “
Mei u allen maakt tot het aan gezonde 100 en een half!!

HOE TE JONGE 1
TE BLIJVEN. Werp uit niet-essentiële aantallen. Dit omvat leeftijd, gewicht en hoogte. Laat de artsen me over hen ongerust maken. Dat is waarom u „hen betaalt. “

2. Houd slechts vrolijke vrienden. Grouches trekken neer u.

3. Houd lerend. Leer meer over de computer, ambachten, tuinierend, wat. Laat nooit de nutteloze hersenen. Een „nutteloze mening is de workshop van de duivel.“ En de naam van de duivel is Alzheimer.

4. Geniet van de eenvoudige dingen.

5. Lach vaak, lang en luid. Lach tot u voor adem hijgt.

6. De scheuren gebeuren. Verdraag, grieve, en beweeg me. De enige persoon, die met ons ons volledig leven is, is zelf. IN LEVEN ben terwijl u in leven bent.

7. Rand zelf met van wat u houdt, of het familie, huisdieren, keepsakes, muziek, installaties, hobbys, wat is. Uw huis is uw toevluchtsoord.

8. Koester uw gezondheid: Als het goed is, bewaar het. Als het onstabiel is, verbeter het. Als het is voorbij wat u kunt verbeteren, hulp krijgen.

9. Neem schuld geen reizen. Neem een reis aan de wandelgalerij, zelfs aan de volgende provincie; aan een derde land maar NIET naar waar de schuld is.

10. Vertel de mensen u houdt van dat u van hen, bij elke kans houdt.

EN HERINNER ME ALTIJD:
Het leven wordt niet gemeten door het aantal adem die wij, maar door de ogenblikken hebben genomen die onze adem weg nemen.

جورج [كرلين] منظرات على شيخوخة….
Automatically translated into Arabic thanks to WorldLingo
أنت تحقّق أنّ [ث ونلي تيم] في حيواتنا عندما يحبّ نحن أن يحصل قديمة عندما نحن نكون جديات? إن أنت تكون أقلّ من 10 [ير ولد], أنت لذلك يثير حول شيخوخة أنّ يفكّر أنت في كسور.

"كيف قديمة تكون أنت?" "أنا أربعة ونصف!" أنت أبدا [ثيرت-سإكس] ونصف. أنت أربعة ونصفيّة, يذهب على خمسة! أنّ المفتاح

أنت تحصل داخل مراهقاتك, الآن هم يستطيع لا يمسك أنت إلى الخلف. أنت تيقفز إلى الرقم تالية, [أر فن] بضعة إلى الأمام.

"كيف قديمة تكون أنت?" "يذهب أنا أن يكون 16!" أنت استطاع كنت 13, غير أنّ هاي, يذهب أنت أن يكون 16! وبعد ذلك اليوم عظيمة من حياتك. . أنت تصبح 21. حتّى الكلمات صوة مثل مرسم. أنت تصبح 21. [يسّسّ]!!!

غير أنّ بعد ذلك أنت دورة 30. حدث [أوووهّ], ماذا هناك? صنع أنت تصوّت مثل لبن سيّئة! هو التفت; نحن اضطرّ رميته خارجا. هناك ما من حالة لهو الآن, أنت صحيحة [سور-دومبلينغ]. ماذا يكون خاطئة? ماذا يكون غيّرت?

أنت تصبح 21, أنت يلتفت 30, بعد ذلك أنت يدفع 40. [وهوأ]! يضع فوق المكابح, ينزلق هو جميعا بعيدا. قبل أن يعرف أنت هو, أنت تبلغ 50 وحلمك ذهبت.

غير أنّ إنتظار!!! أنت تجعل هو إلى 60. أنت لم تفكّر أراد أنت!

هكذا يصبح أنت 21, دورة 30, دفع 40, إستطاعة 50 ويجعل هو إلى 60.

أنت قد احتدّت كثيرا سرعة أنّ ضرب أنت 70! في ما بعد أنّ هو [د-ب-دي] شيء; أنت ضربت يوم الأربعاء!

أنت تحصل داخل 80 ك ويوميّة دورة كاملة; أنت ضربت وجبة غداء; أنت تلتفت 4:30; أنت تبلغ [بدتيم]. ولا ينهي هو هناك. داخل ال 90, يبدأ أنت يذهب إلى الخلف; "كان أنا فقط 92. "

بعد ذلك يحدث شيء غريبة. إن أنت تجعل هو على 100, يصبح أنت جدية صغيرة ثانية. "أنا 100 ونصف! "
شهر ماي أنت كلّ صنع هو إلى يصحّ 100 ونصف!!

كيف أن يبقى شباب
1. رمي خارجا أرقام غيرجوهريّ. هذا يتضمّن عمر, وزن وإرتفاع. تركت الدكاترة هم حول هم. أنّ لما أنت تدفع "هم. "

2. كتيف دعم فقط صديقات بهيجة. ال [غرووشس] عملّيّة سحب أنت إلى أسفل.

3. كتيف دعم يعلم. علمت أكثر حول الحاسوب, حرفات, يبستن, ماذا. أبدا تركت الدماغ بطؤت. "يتعطّل عقل الشيطانة ورشة." والشيطانة اسم [ألزهيمر].

4. استمتعت الأشياء بسيطة.

5. ضحك غالبا, طويلة وعاليّا. ضحكت إلى أن يلهث أنت لنفس.

6. يحدث الدموع. احتملت, أحزنت, وتحرّكت فوق. الشخص وحيد, الذي يكون مع نا حياتنا كاملة, بنفسي. حيّة بينما أنت تكون حيّة.

7. أحطتبنفسي مع ماذا أنت تحبّ, ما إذا هو أسرة, محبوبات, تذكارات, لون موسيقى, معامل, هوايات, ماذا. منزلك مأوىك.

8. دلّلت صحتك: حفظت إن هو يكون جيّدة, هو. حسنت إن هو يكون المتحوّل, هو. حصلت إن هو يكون إلى ما بعد ماذا أنت يستطيع حسنت, مساعدة.

9. لا يأخذ شعور بالذنب رحلات. أخذت رحلة إلى المركز تجاريّ, حتّى إلى الإقليم تالية; إلى [فورين كونتري] غير أنّ لا إلى حيث الشعور بالذنب يكون.

10. قلت الالناس أنت تحبّ أنّ يحبّهم أنت, في كلّ فرصة.

تذكّرت ودائما:
لا يقاس حياة بالرقم الأنفاس نحن نأخذ, غير أنّ بالأعزام أنّ يأخذ نفسنا بعيدا.

Courtesy Mr. FIX-it.

An Open Letter to Mrs Farida Waziri - By Pius Adesanmi

Dear Madam: Fraternal greetings to you from the Elders Committee and the Chieftains and Stakeholders Caucus of the National Association of Nigerian Looters (NALOOTER for short). These are not the best of times for members of NALOOTER, all respected elder statesmen and women and winners of various national honors. From Halliburton to Siemens, too many of our members have been needlessly embarrassed in recent times, what with their names and bank account details splashed all over the internet as well as local and international media. In fact, but for President Yar’Adua’s commendable sense of loyalty to his friends and authors of his landslide selection in the last presidential election, things would have taken an unsavory turn for some of our most respected members. As if this embarrassment wasn’t enough, a new list of looters purportedly authored by you is now circulating in the internet.

Upon reception of that list, we at NALOOTER set up a high-powered panel of inquiry into the immediate, intermediate, and remote causes of the composition and release of that list by the EFCC. While the committee is doing its work, the General Assembly of NALOOTER has mandated the Elders Committee and the Chieftains and Stakeholders Caucus to open up channels of fruitful dialogue with you in order to facilitate our collective quest to move Nigeria forward. A quick glance at your list reveals the inadvertent omission of three of the most devoted foundation members of our organization: former President Olusegun Obasanjo, His Excellency Elder Chieftain Stakeholder James Ibori, and His Excellency Chieftain Stakeholder Bukola Saraki of the Societe Generale Bank fame. We humbly wish to state our opinion that you may have left out these three respected members of our association because you are under the impression that they alone made your appointment possible.

Madam Chairman Ma, we feel constrained to remind you that every member of NALOOTER contributed in one way or the other to your selection, appointment, and subsequent confirmation by the Senate. May we also categorically state that the composition and release of this list is in direct violation of the unwritten gentleman’s agreement you reached with our Body Language Committee before we authorized Chieftains Ibori and Saraki to forward your name to Mr. President? We also cannot reconcile your latest move with the guarantees given us by our trusted friend, Barrister I-Don’t-Care, the Honorable Attorney-General of the Federation and Minister of Justice. We believe you still remember why your predecessor, Nuhu Ribadu, had to go…

Madam Chairman Ma, in these times of global recession when even the world’s richest people, from Bill Gates to Richard Branson, are watching their money and adopting various measures to cut spending, your list has exposed our members to undue pressure to spend and this is what most of our members find so unpardonable. We all know that Nigeria is a primitive rent society where members of the public expect people like us to eat the national cake and distribute the crumbs therefrom to the dregs of society through donations, charities, foundations and sundry people-oriented initiatives. This explains why communities fall over one another to give us chieftaincy titles, Universities scramble to award us honorary doctorates, organizations of every hue try to make us patrons. Every segment of society scrambles to make us chief launchers at their events.

In these times of recession, we cope with these demands by claiming to be broke. Only last week, one of our respected members donated only N100, 000 as chief launcher at a fund raising ceremony for a proposed cottage hospital his home town. He told the happy villagers to “manage” the widow’s mite he donated because times are hard. Now, those villagers know that he looted more than N10 billion. You have painted this elder statesman as a hypocrite and liar in the eyes of his people. One of our female members has a more embarrassing story. She had been approached by the parents of a desperate baby with a hole in the heart. The baby needed an urgent operation that would cost almost N5 million. She gave them a check of N20, 000 naira, citing financial difficulty in these turbulent times. Now, your list says she stole millions! If the baby dies, what do you expect people to think of her?

You have also put us in a very tight spot with the Pentecostal industry. As we all know, the Pentecostal industry is the most vibrant sector of our economy, coming second only to the oil sector. The endless fight between President Yar’Adua and his militants in the Niger Delta means that Pentecostalism is the only sector that is currently sustaining Nigeria’s economy. Madam Chairman Ma, you cannot claim to be unaware of the fact that the working relationship between NALOOTER and the Lagos-Ibadan Express Way Pentecostal Development Association is central to the health of Nigeria’s economy. After all you visited the Dean of this Pentecostal Association with every staff attached to your office. NALOOTER’s relationship with Pentecostal leaders is based entirely on trust. We pay our tithe and make regular donations by declaring what it has pleased the lord to add unto us and our inheritance.

Last week, one of our most respected members went to Daddy General Overseer to complain of financial trouble. He said he was so broke, his inheritance so depleted, that he could only donate one million naira this time around to advance the work of God. Sensing that powers, principalities, and dominions were at work to deplete the man’s inheritance and make poor bank accounts his portion, Daddy G.O went to the Lord on his behalf. Only for your list to appear this week and put him in the bracket of those who stole between thirty to a hundred billion naira! You have disgraced this respected elder statesman. How is he now to look Daddy G.O. in the eyes? What kind of testimony do you expect him to give next Sunday? Already, members of the congregation’s disciplinary committee are advising the poor man to sow ten percent of the total loot you announced as seed in the vine yard of the lord. That is the only way, they assure him, to redeem himself in the eyes of the Lord.

But that is not even the most troubling part of this unfortunate saga. Most of our members have been avoiding the Lagos-Ibadan Expressway churches since you published your list. All those churches now know what they have and no one really wants to be made to cough out ten percent of that money as seed. In essence, you may have irreparably damaged the long-standing and mutually-beneficial relationship between NALOOTER and the nation’s Pentecostal industry. At a time when President Yar’Adua considers Pentecostalism one of the critical sectors that could inch us closer to meeting the Millennium Development Goals, you action, Madam Chairman, amounts to economic sabotage.

Ma, you are giving disturbing signals. We know you are still one of us. We know you must appear to be doing something about corruption. We know you will ensure that cases against our members drag on and on and on. We know you will find favorable judges ready to sell slap-on-the-wrist judgments at a discount – we are grateful for your excellent handling of Chieftain Stakeholder Lucky Igbinedion’s case. But we cannot be too sure. You see, Nuhu Ribadu fooled us. At first we thought his gra-gra was all appearances. By the time we realized that the foolish boy was indeed serious about fighting corruption, too much damage had been done. So we cannot take chances with you. Just to assure us that you are not gyrating towards the Nuhu Ribadu philosophy, would you be disposed to meeting with our Class Interests Assurance Committee at your convenience?
Warm Regards,

Elders Committee of NALOOTER
Chieftains and Stakeholders Committee of NALOOTER

Cc:

President Yar’Adua
Barrister I-Don’t-Care
Distinguished Senator David Mark
Honourable Dimeji Bankole
Chief Vincent Ogbulafor
All PDP Governors

FRAIS ! ! LU ! ! ! ! ---Une lettre ouverte à Mme Farida Waziri
Automatically translated into French thanks to WorldLingo
M. de courtoisie. Fixer-il.

Une lettre ouverte à Mme Farida Waziri - par cher Madame

de Pius Adesanmi : Salutations fraternelles à toi du Comité d'aînés et du comité de chefs de clan et de dépositaires de l'association nationale des pilleurs nigériens (NALOOTER pour le short). Ce ne sont pas les meilleurs des périodes pour des membres de NALOOTER, toutes les hommes d'État et femmes plus âgées respectées et gagnants de divers honneurs nationaux. De Halliburton à Siemens, un trop grand nombre de nos membres ont été inutilement embarrassés ces derniers temps, ce qui avec leurs noms et détails de compte bancaire a éclaboussé partout l'Internet aussi bien que des médias locaux et internationaux. En fait, mais pour le sens louable du Président Yar' Adua de la fidélité à ses amis et auteurs de son choix d'éboulement dans la dernière élection présidentielle, les choses auraient pris un tour désagréable pour certains de nos membres plus respectés. Comme si cet embarras n'était pas assez, une nouvelle liste de pilleurs soi-disant écrits par toi circule maintenant dans l'Internet.

Sur la réception de cette liste, nous à NALOOTER avons établi un panneau haute puissance d'enquête dans les causes immédiates, intermédiaires, et à distance de composition et du dégagement de cette liste par l'EFCC. Tandis que le comité effectue son travail, l'Assemblée générale de NALOOTER a exigé le Comité d'aînés et le comité de chefs de clan et de dépositaires pour ouvrir des canaux du dialogue fructueux avec toi afin de faciliter notre recherche collective pour faire avancer le Nigéria. Un regard rapide sur votre liste indique l'omission négligente de trois des membres de base les plus dévoués de notre organisation : l'ancien Président Olusegun Obasanjo, son dépositaire James Ibori de chef de clan d'aîné d'excellence, et son dépositaire Bukola Saraki de chef de clan d'excellence de la renommée de banque de Societe Generale. Nous souhaitons humblement énoncer que notre avis que vous avez pu avoir exclu ces trois membres respectés de notre association parce que vous êtes sous l'impression cette eux seuls a rendu votre rendez-vous possible.

Madame Chairman Ma, nous nous sentons contraints à vous rappeler que chaque membre de NALOOTER a contribué dans l'one-way ou l'autre à votre choix, rendez-vous, et confirmation suivante par le sénat. Pouvons nous également catégoriquement déclarer que la composition et le dégagement de cette liste est dans la violation directe de l'accord verbal non écrit que vous avez atteint avec notre Comité de langue de corps avant que nous ayons autorisé des chefs de clan Ibori et Saraki à expédier votre nom à M. Président ? Nous ne pouvons pas également réconcilier votre dernier mouvement avec les garanties données nous par notre ami de confiance, avocat Je-Pas - inquiétez-vous, l'Attorney General honorable de la fédération et ministre de justice. Nous croyons que vous vous rappelez toujours pourquoi votre prédécesseur, Nuhu Ribadu, a dû aller…

Madame Chairman Ma, en ces périodes de récession globale quand même les personnes les plus riches du monde, de Bill Gates à Richard Branson, observent leur argent et adoptent de diverses mesures de couper la dépense, votre liste a exposé nos membres à la pression anormale de dépenser et est ce ce que la plupart de nos membres trouvent si impardonnable. Nous tous savons que le Nigéria est une société primitive de loyer où les membres du public s'attendent à ce que les personnes comme nous mangent le gâteau national et distribuent les miettes de là aux restes de la société par des donations, des charités, des bases et des initiatives à la portée de l'usager diverses. Ceci explique pourquoi les communautés tombent plus d'une une autre pour nous donner des titres de chieftaincy, bousculade d'universités pour nous attribuer les doctorats honorifiques, organismes de chaque essai de tonalité pour nous faire des patrons. Chaque segment de la société brouille pour nous faire les lanceurs en chef à leurs événements.

En ces périodes de récession, nous faisons face à ces demandes en prétendant être nous sommes cassés. Seulement la semaine dernière, un de nos membres respectés a donné seulement N100, 000 en tant que lanceur en chef à une cérémonie de mobilisation de fonds pour un hôpital proposé de maison sa ville natale. Il a dit les villageois heureux « contrôlent » les acarides de la veuve qu'il a donnés parce que les temps sont durs. Maintenant, ces villageois savent qu'il ai pillé plus que N10 milliard. Vous avez peint ce homme d'État plus ancien en tant qu'un hypocrite et menteur aux yeux de ses personnes. Un de nos membres féminins a une histoire plus embarrassante. Elle avait été approchée par les parents d'un bébé désespéré avec un trou au coeur. Le bébé a eu besoin d'une opération pressante qui coûterait presque N5 million. Elle leur a donné un contrôle de N20, le naira 000, citant la difficulté financière dans ces périodes turbulentes. Maintenant, votre liste indique qu'elle a volé des millions ! Si le bébé meurt, que vous attendez-vous à ce que les personnes pensent à elle ?

Vous nous avez également mis dans une tache très serrée avec l'industrie de la pentecôte. Comme nous le savons, l'industrie de la pentecôte est le secteur le plus vibrant de notre économie, venant en second lieu seulement au secteur pétrolier. Le combat sans fin entre le Président Yar' Adua et ses militants dans le delta du Niger signifie que Pentecostalism est le seul secteur qui soutient actuellement l'économie du Nigéria. Madame Chairman Ma, vous ne pouvez pas prétendre être ignorant du fait que les relations de travail entre NALOOTER et l'association de la pentecôte de développement de manière exprès de Lagos-Ibadan sont centrales à la santé de l'économie du Nigéria. Après que tous vous aient rendu visite au doyen de cette association de la pentecôte avec chaque personnel attaché à votre bureau. Le rapport de NALOOTER avec les chefs de la pentecôte est basé entièrement sur la confiance. Nous payons notre dîme et faisons des donations régulières en déclarant ce qu'il a été agréable au seigneur de s'ajouter à nous et à notre transmission.

La semaine dernière, un de nos membres plus respectés est allé au Général Overseer de papa se plaindre de l'ennui financier. Il a dit qu'il était ainsi s'est cassé, sa transmission ainsi a épuisé, qu'il pourrait seulement donner un million de naira cette fois d'avancer autour le travail de Dieu. La sensation cette des puissances, des principautés, et des dominions étaient au travail pour épuiser la transmission de l'homme et faire à des comptes bancaires pauvres sa partie, le papa G.O est allée au seigneur en son nom. Seulement pour votre liste à apparaître cette semaine et pour le mettre dans la parenthèse de ceux qui ont volé entre trente à cent milliards de naira ! Vous avez déshonoré ce homme d'État plus ancien respecté. Comment va il maintenant pour regarder le papa G.O. dans les yeux ? Quel genre de témoignage l'attendez-vous donnez-vous le dimanche prochain ? Déjà, les membres de la commission spéciale du rassemblement conseillent le pauvre homme de semer dix pour cent de tout le butin que vous avez annoncé comme graine en cour de vigne du seigneur. C'est la seule manière, ils l'assurent, pour se racheter aux yeux du seigneur.

Mais ce n'est pas même préoccuper une partie de cette saga malheureuse. La plupart de nos membres avaient évité les églises d'autoroute urbaine de Lagos-Ibadan depuis que vous avez édité votre liste. Toutes ces églises savent maintenant que ce qu'elles ont et personne ne veut vraiment être faite pour tousser dehors dix pour cent de cet argent comme graine. Essentiellement, vous avez pu avoir irréparablement endommagé le rapport de longue date et mutuel-salutaire entre NALOOTER et l'industrie de la pentecôte de la nation. À un moment où le Président Yar' Adua considère Pentecostalism un des secteurs critiques qui pourraient nous avancer petit à petit plus près de rencontrer les buts de développement de millénium, vous action, Madame Chairman, quantités au sabotage économique.

MA, vous donnez les signaux inquiétants. Nous savons que vous êtes toujours l'un de nous. Nous savons que vous devez sembler faire quelque chose au sujet de la corruption. Nous savons que vous vous assurerez que les points de droit contre nos membres traînent indéfiniment et dessus. Nous savons que vous trouverez les juges favorables prêts à vendre des jugements de claque-sur-le-poignet à un escompte - nous sommes reconnaissants pour votre excellente manipulation du cas d'Igbinedion chanceux de dépositaire de chef de clan. Mais nous ne pouvons pas être trop sûrs. Vous voyez, Nuhu Ribadu nous avez dupés. Au début nous avons pensé que son gra-gra était tous les aspects. Avant que nous nous soyons rendus compte que le garçon idiot était en effet sérieux au sujet de la corruption de combat, trop de dommages avaient été faits. Ainsi nous ne pouvons pas prendre des chances avec toi. Nous assurer juste que vous ne tournez pas vers la philosophie de Nuhu Ribadu, seriez-vous disposé à rencontrer notre Comité d'assurance d'intérêts de classe à votre convenance ?
Amitiés sincères,

Comité d'aînés des chefs de clan
de NALOOTER et Comité de dépositaires de NALOOTER

cc :

Avocat du Président Yar le'
Adua Je-Pas - inquiétez-vous
le sénateur distingué David Mark
Honourable Dimeji Bankole
Vincent en chef Ogbulafor
tous les gouverneurs de PDP

¡FRESCO!! ¡LEÍDO!!!! ---Una letra abierta a señora Farida Waziri
Automatically translated into Spanish thanks to WorldLingo
Sr. de la cortesía. Fijar-él.

Una letra abierta a señora Farida Waziri - por la estimada señora

de Pius Adesanmi: Saludos fraternales a usted del comité de las ancianos y los caciques y el Caucus de los tenedores de apuestas de la asociación nacional de los saqueadores nigerianos (NALOOTER para el cortocircuito). Éstos no son los mejores de las épocas para los miembros de NALOOTER, todos los más viejos estadistas y mujeres respetadas y los ganadores de varios honores nacionales. De Halliburton a Siemens, han desconcertado demasiados de nuestros miembros innecesario recientemente, qué con sus nombres y detalles de la cuenta bancaria salpicó por todas partes el Internet así como medios locales e internacionales. De hecho, pero para el sentido recomendable de presidente Yar' Adua de la lealtad a sus amigos y autores de su selección del derrumbamiento en la elección presidencial pasada, las cosas habrían tomado una vuelta unsavory para algunos de nuestros miembros respetados. Como si esta vergu|enza no fuera bastante, una nueva lista de los saqueadores presumiblemente sidos autor por usted ahora está circulando en el Internet.

Sobre la recepción de esa lista, en NALOOTER instalamos un panel de alta potencia de la investigación en las causas inmediatas, intermedias, y alejadas de la composición y del lanzamiento de esa lista por el EFCC. Mientras que el comité está haciendo su trabajo, la Asamblea General de NALOOTER ha asignado a comité de las ancianos por mandato y los caciques y los tenedores de apuestas Caucus para abrir los canales del diálogo fructuoso con usted para facilitar nuestra búsqueda colectiva para mover Nigeria adelante. Un vistazo rápido en su lista revela la omisión inadvertida de tres de los miembros de fundación más devotos de nuestra organización: presidente anterior Olusegun Obasanjo, su tenedor de apuestas James Ibori del cacique de la anciano de la excelencia, y su tenedor de apuestas Bukola Saraki del cacique de la excelencia de la fama del banco de Societe Generale. Deseamos humildemente indicar que nuestra opinión que usted pudo haber dejado hacia fuera a estos tres miembros respetados de nuestra asociación porque usted está bajo impresión esa ellos solos concertó su cita posible.

Señora Chairman Ma, nos sentimos obligados para recordarle que cada miembro de NALOOTER contribuyó en una forma o la otra a su selección, cita, y confirmación subsecuente por el senado. Podemos también categóricamente indicar que la composición y el lanzamiento de esta lista está en la violación directa del acuerdo entre caballeros no escrito que usted alcanzó con nuestro comité de la lengua de cuerpo antes de que autorizáramos a caciques Ibori y Saraki a remitir su nombre a Sr. ¿Presidente? También no podemos reconciliar su movimiento más último con las garantías dadas nos por nuestro amigo confiado en, abogado Yo-No - cuide, el Procurador General de la República honorable de la federación y ministro de la justicia. Creemos que usted todavía recuerda porqué su precursor, Nuhu Ribadu, tuvo que ir…

señora Chairman Ma, en estas épocas de la recesión global cuando incluso la gente más rica del mundo, de Bill Gates a Richard Branson, está mirando su dinero y está adoptando varias medidas de cortar el gasto, su lista ha expuesto a nuestros miembros a la presión indebida de pasar y esto es lo que la mayor parte de encuentran nuestros miembros tan unpardonable. Todos sabemos que Nigeria es una sociedad primitiva del alquiler donde los miembros del público esperan que la gente como nosotros coma la torta nacional y que distribuya las migas therefrom a las heces de la sociedad con donaciones, caridades, fundaciones e iniciativas orientadas al uso cómodo diversas. Esto explica porqué las comunidades se caen sobre una otra para darnos títulos del chieftaincy, despegue en tiempo mínimo de las universidades para concedernos los doctorados honorarios, organizaciones de cada intento de la tonalidad para hacernos a patrón. Cada segmento de la sociedad revuelve para hacernos los principales lanzadores en sus acontecimientos.

En estas épocas de la recesión, hacemos frente a estas demandas demandando ser nos rompimos. Solamente la semana pasada, uno de nuestros miembros respetados donó solamente N100, 000 como principal lanzador en una ceremonia de la movilización de fondos para un hospital propuesto de la cabaña su ciudad natal. Él dijo a aldeanos felices “maneja” el ácaro de la viuda que él donó porque los tiempos son duros. Ahora, esos aldeanos saben que él saqueó más que N10 mil millones. Usted ha pintado a este más viejo estadista como un hipócrita y mentiroso a los ojos de su gente. Uno de nuestros miembros femeninos tiene una historia más embarazosa. A los padres de un bebé desesperado con un agujero en el corazón la había acercado. El bebé necesitó una operación urgente que casi costaría N5 millón. Ella les dio un cheque de N20, naira 000, citando dificultad financiera en estas épocas turbulentas. ¡Ahora, su lista dice que ella robó millones! ¿Si el bebé muere, qué usted espera que la gente piense en ella?

Usted también nos ha puesto en un punto muy apretado con la industria Pentecostal. Como sabemos, la industria Pentecostal es el sector más vibrante de nuestra economía, viniendo en segundo lugar solamente al sector de aceite. La lucha sin fin entre presidente Yar' Adua y sus militants en el delta de Niger significa que Pentecostalism es el único sector que está sosteniendo actualmente la economía de Nigeria. Señora Chairman Ma, usted no puede demandar ser inconsciente del hecho de que la relación de funcionamiento entre NALOOTER y la asociación Pentecostal del desarrollo de la manera expresa de Lagos-Ibadan es central a la salud de la economía de Nigeria. Después de que todos usted visitaran a decano de esta asociación Pentecostal con cada personal unido a su oficina. La relación de NALOOTER con los líderes Pentecostal se basa enteramente en confianza. Pagamos nuestro tithe y hacemos donaciones regulares declarando lo que ha satisfecho a señor agregar a nosotros y nuestra herencia.

La semana pasada, uno de nuestros miembros respetados fue al supervisor general del papá a quejarse de apuro financiero. Él dijo que él era así que que se rompió, su herencia así que que agotó, que él podría donar solamente un millón naira este vez alrededor de avanzar el trabajo del dios. La detección esa las energías, los principalities, y los dominios estaba en el trabajo para agotar la herencia del hombre y hacer las cuentas bancarias pobres su porción, papá G.O fue al señor en su favor. ¡Solamente para su lista a aparecer esta semana y para ponerlo en el soporte de los que robaron entre treinta a cientos mil millones naira! Usted ha deshonrado a este más viejo estadista respetado. Cómo ahora está él para mirar al papá G.O. ¿en los ojos? ¿Qué clase de testimonio usted lo cuenta con da el domingo próximo? Ya, los miembros del comité disciplinario de la congregación están aconsejando a hombre pobre sembrar diez por ciento del botín total que usted anunció como semilla en la yarda de la vid del señor. Ésa es la única manera, ellos lo asegura, para redimirse a los ojos de el señor.

Pero eso no es uniforme preocupar la parte de esta saga desafortunada. La mayor parte de nuestros miembros han estado evitando las iglesias de la autopista de Lagos-Ibadan desde que usted publicó su lista. Todas esas iglesias ahora saben que lo que tienen y nadie realmente desean ser hechas para toser hacia fuera diez por ciento de ese dinero como semilla. Esencialmente, usted pudo haber dañado irremediablemente la relación de muchos años y mutuo-beneficiosa entre NALOOTER y la industria Pentecostal de la nación. En un momento en que presidente Yar' Adua considera Pentecostalism uno de los sectores críticos que podrían avanzarnos a poquitos más cercano a resolver las metas del desarrollo del milenio, usted acción, señora Chairman, cantidades al sabotaje económico.

MA, usted está dando señales que disturban. Sabemos que usted sigue siendo uno de nosotros. Sabemos que usted debe aparecer hacer algo sobre la corrupción. Sabemos que usted se asegurará de que los casos en contra de nuestros miembros arrastren sin cesar y encendido. Sabemos que usted encontrará a jueces favorables listos vender juicios de la palmada-en--muñeca en un descuento - somos agradecidos para su dirección excelente del caso de Igbinedion afortunado del tenedor de apuestas del cacique. Pero no podemos ser demasiado seguros. Usted ve, Nuhu Ribadu nos engañó. Pensamos al principio que su gra-gra era todos los aspectos. Para el momento en que realizáramos que el muchacho absurdo era de hecho serio sobre la corrupción que luchaba, demasiada daños habían sido hechos. No podemos tomar tan ocasiones con usted. ¿Apenas para asegurarnos que usted no está girando hacia la filosofía de Nuhu Ribadu, le dispondrían a satisfacer con a nuestro comité del aseguramiento de los intereses de la clase en su conveniencia?
Respeto caliente,

comité de las ancianos de los caciques
de NALOOTER y comité de los tenedores de apuestas de NALOOTER

cc:

El abogado de presidente Yar'
Adua Yo-No - cuide
a senador distinguido David Mark
Honourable Dimeji Bankole
principal Vincent Ogbulafor
todos los gobernadores de PDP

FRESCO!! COLTO!!!! ---Una lettera aperta alla sig.ra Farida Waziri
Automatically translated into Italian thanks to WorldLingo
Sig. di cortesia. Ripar-esso.

Una lettera aperta alla sig.ra Farida Waziri - dalla cara signora

del Pius Adesanmi: Saluti fraterni a voi dal comitato dei Elders ed i capi ed il Caucus dei consegnatari dell'associazione nazionale dei Looters nigeriani (NALOOTER in breve). Questi non sono il la cosa migliore dei periodi per i membri di NALOOTER, tutte le statisti e donne più anziane rispettate e vincitori di vari honors nazionali. Da Halliburton a Siemens, troppi dei nostri membri si sono confusi inutilmente recentemente, che cosa con i loro particolari di cliente di banca e di nomi ha spruzzato dappertutto il Internet così come i mezzi locali ed internazionali. Infatti, ma per senso lodevole del presidente Yar' Adua di lealtà ai suoi amici ed autori della sua selezione di landslide nell'ultima elezione presidenziale, le cose avrebbero preso una girata unsavory per alcuni dei nostri membri rispettati. Come se questo imbarazzo non sia abbastanza, una nuova lista dei looters presumibilmente creati da voi ora sta circolando nel Internet.

Sulla ricezione di quella lista, a NALOOTER abbiamo installato un pannello ad alta potenza dell'inchiesta nelle cause immediate, intermedie ed a distanza della composizione e del rilascio di quella lista dal EFCC. Mentre il comitato sta facendo il relativo lavoro, l'assemblea generale di NALOOTER ha affidato il comitato in mandato dei Elders ed i capi ed i consegnatari Caucus per aprire le scanalature del dialogo fruttuoso con voi per facilitare la nostra ricerca collettiva per spostare la Nigeria in avanti. Un'occhiata rapida alla vostra lista rivela l'omissione eventuale di tre dei membri di fondamento più devoted della nostra organizzazione: ex presidente Olusegun Obasanjo, il suo consegnatario James Ibori del capo del Elder dell'Eccellenza ed il suo consegnatario Bukola Saraki del capo dell'Eccellenza della fama della banca di Societe Generale. Desideriamo humbly dichiarare il nostro parere che potete omettere questi tre membri rispettati della nostra associazione perché siete sotto l'impressione quella soli avete permesso il vostro appuntamento.

Signora Chairman Ma, riteniamo costretti per ricordargli che ogni membro di NALOOTER ha contribuito nel one-way o nell'altro alla vostri selezione, appuntamento e conferma successiva dal senato. Possiamo anche categoricomente dichiarare che la composizione ed il rilascio di questa lista è nella violazione diretta dell'accordo verbale che non scritto avete raggiunto con il nostro comitato di lingua di corpo prima che abbiamo autorizzato i capi Ibori e Saraki a spedire il vostro nome al sig. Presidente? Anche non possiamo riconciliare il vostro ultimo movimento con le garanzie date noi dal nostro amico di fiducia, Barrister Io-Non - preoccupi, il Attorney General onorato della federazione e ministro di giustizia. Crediamo che ancora vi ricordiate di perchè il vostro predecessore, Nuhu Ribadu, ha dovuto andare…

signora Chairman Ma, in questi periodi della recessione globale quando persino la gente più ricca del mondo, da Bill Gates a Richard Branson, sta guardando i loro soldi e sta adottando le varie misure tagliare la spesa, la vostra lista avete esposto i nostri membri a pressione eccessiva spendere e questo è che cosa la maggior parte dei nostri membri trovano così unpardonable. Tutti sappiamo che la Nigeria è una società primitiva di affitto in cui i membri del pubblico invitare la gente come noi a mangiare la torta nazionale ed a distribuire le briciole da ciò alle scorie della società con le donazioni, le carità, i fondamenti e le iniziative idealizzate per facilitarne l'uso da parte dell'utente varie. Ciò spiega perchè le Comunità cadono oltre una un altro per fornirci i titoli di chieftaincy, scramble delle università per assegnarci i doctorates onorari, organizzazioni di ogni prova di tonalità per renderci i patroni. Ogni segmento della società rimescola per renderci i lanciagranate principali ai loro eventi.

In questi periodi della recessione, facciamo fronte a queste richieste sostenendo essere ci siamo rotti. Soltanto ultima settimana, uno dei nostri membri rispettati ha donato soltanto N100, 000 come lanciagranate principali ad una cerimonia di raccolta di fondi per un ospedale proposto del cottage la sua città natale. Ha detto ai villagers felici “controlla„ l'acaro che della vedova ha donato perché i tempi sono duri. Ora, quei villagers sanno che ho saccheggiato più di N10 miliardo. Avete verniciato questo più vecchio statista come un hypocrite e liar secondo la sua gente. Uno dei nostri membri femminili ha una storia più embarrassing. Si era avvicinata a dai genitori di un bambino disperato con un foro nel cuore. Il bambino ha avuto bisogno di un funzionamento urgente che costerebbe quasi N5 milione. Ha dato loro un controllo di N20, naira 000, citante la difficoltà finanziaria in questi periodi turbolenti. Ora, la vostra lista dice che ha rubato milioni! Se il bambino muore, che cosa invitare la gente a pensare lei?

Inoltre li avete messi in un punto molto stretto con l'industria Pentecostal. Come ben sappiamo, l'industria Pentecostal è il settore più vibrant della nostra economia, venente in secondo luogo soltanto al settore di olio. La lotta infinita fra il presidente Yar' Adua ed i suoi militanti nel delta del Niger significa che Pentecostalism è l'unico settore che attualmente sta sostenendo l'economia della Nigeria. Signora Chairman Ma, non potete sostenere essere ignari del fatto che le relazioni di lavoro fra NALOOTER e l'associazione Pentecostal di sviluppo di senso espresso deLagos-Ibadan sono centrali alla salute di economia della Nigeria. Dopo che tutti voi visitino il decano di questa associazione Pentecostal con ogni personale fissato al vostro ufficio. Il rapporto del NALOOTER con i capi Pentecostal è basato interamente su fiducia. Paghiamo il nostro tithe e facciamo le donazioni normali dichiarando che cosa ha soddisfatto il signore di aggiungere unto noi e la nostra eredità.

Ultima settimana, uno dei nostri membri rispettati è andato al soprintendente generale del Daddy lamentarsi di difficoltà finanziaria. Ha detto che era in modo da si rotto, la sua eredità in modo da ha esaurito, che potrebbe donare soltanto un milione di naira questo volta intorno avanzare il lavoro del dio. Il rilevamento quel alimentazioni, principalities e dominions era sul lavoro per esaurire l'eredità dell'uomo e rendere a poveri clienti di banca la sua parte, il Daddy G.O è andato al signore a suo favore. Soltanto per la vostra lista per comparire questa settimana e per metterla nella staffa di coloro che ha rubato fra trenta ai cento miliardo naira! Disgraced questo più vecchio statista rispettato. Come è ora per osservare il Daddy G.O. negli occhi? Che genere di testimonianza lo prevedete date domenica prossima? Già, i membri del comitato disciplinare del congregation stanno raccomandando il povero uomo di seminare dieci per cento del loot che totale avete annunciato come seme nell'iarda della vite del signore. Quello è l'unico senso, lo assicura, per riacquistarsi secondo il signore.

Ma quello non è neppure disturbarsi la parte di questo saga sfavorevole. La maggior parte dei nostri membri stanno evitando le chiese della superstrada deLagos-Ibadan da quando avete pubblicato la vostra lista. Tutte quelle chiese ora conoscono che che cosa hanno e nessuno realmente desidera essere fatta per tossire fuori dieci per cento di quei soldi come seme. Essenzialmente, potete danneggiare irreparably il rapporto di vecchia data e reciproco-favorevole fra NALOOTER e l'industria Pentecostal della nazione. In un momento in cui il presidente Yar' Adua considera Pentecostalism uno dei settori critici che potrebbero spostarli lentamente più vicino a venire a contatto degli obiettivi di sviluppo di millennio, voi azione, signora Chairman, importi a sabotaggio economico.

MA, state dando i segnali di disturbo. Sappiamo che siete ancora uno di noi. Sappiamo che dovete sembrare fare qualcosa circa la corruzione. Sappiamo che vi accerterete che gli argomenti contro i nostri membri si trascinino senza sosta e sopra. Sappiamo che troverete i giudici favorevoli per aspettare per vendere i giudizi del schiaffo-su--polso ad uno sconto - siamo riconoscenti per la vostra manipolazione eccellente del caso del Igbinedion fortunato del consegnatario del capo. Ma non possiamo essere troppo sicuri. Vedete, Nuhu Ribadu li avete imbrogliati. Inizialmente abbiamo pensato che il suo gra-gra fosse tutte le apparenze. Per il momento in cui ci rendiamo conto che il ragazzo insensato era effettivamente serio circa la corruzione di combattimento, troppi danni erano stati fatti. Così non possiamo prendergli le probabilità con. Per assicurarli appena che non state roteando verso la filosofia di Nuhu Ribadu, sareste disposti di a venire a contatto del nostro comitato di assicurazione di interessi del codice categoria alla vostra convenienza?
Riguardi caldi,

comitato dei Elders dei capi
di NALOOTER e comitato dei consegnatari di NALOOTER

cc:

Il Barrister del presidente Yar'
Adua Io-Non - preoccupi
il senatore distinto David Mark
Honourable Dimeji Bankole
Vincent principale Ogbulafor
tutti i regolatori di PDP

FRISCH!! GELESEN!!!! ---Ein geöffneter Buchstabe zur Mrs Farida Waziri
Automatically translated into German thanks to WorldLingo
Höflichkeit-Herr. Regeln-es.

Ein geöffneter Buchstabe zur Mrs Farida Waziri - durch Pius Adesanmi

liebe Frau: Brüderliche Grüße zu Ihnen vom ältest-Ausschuß und die Häuptlinge und der VerwahrerCaucus der nationalen Verbindung der nigerischen Plünderer (NALOOTER für Kurzschluß). Diese sind nicht der Zeiten für Mitglieder von NALOOTER, alle respektierten älteren Staatsmänner und Frauen und Sieger der verschiedenen nationalen Ehren das beste. Von Halliburton zu Siemens, sind zu viele unserer Mitglieder unnötig in letzter Zeit in Verlegenheit gebracht worden, was mit ihren Namen und Bankkontodetails alle über dem Internet sowie die lokalen und internationalen Mittel spritzte. Tatsächlich aber für Präsident Yar' Aduas empfehlenswerte Richtung der Loyalität zu seinen Freunden und zu Autoren seiner Erdrutschvorwähler in der letzten Präsidentenwahl, würden Sachen eine unsavory Umdrehung für einige unserer respektierten Mitglieder genommen haben. Als ob diese Verlegenheit nicht genug war, verteilt eine neue Liste der Plünderer, die purportedly von Ihnen geschrieben werden, jetzt im Internet.

Nach Aufnahme dieser Liste, stellten wir an NALOOTER eine starke Verkleidung der Anfrage in die sofortigen, Zwischen- und Remoteursachen des Aufbaus und der Freigabe dieser Liste durch das EFCC auf. Während der Ausschuß seine Arbeit erledigt, hat Generalversammlung von NALOOTER des ältest-Ausschusses unterstellt und die Häuptlinge und die Verwahrer Caucus, um Führungen des fruchtbaren Dialogs mit Ihnen zu erschließen, um unsere Kollektivsuche zu erleichtern, um Nigeria vorwärts zu verschieben. Ein schneller flüchtiger Blick auf Ihre Liste deckt die unbeabsichtigte Auslassung von drei der gewidmetsten Gründungsmitgliedas unserer Organisation auf: ehemaliger Präsident Olusegun Obasanjo, sein Exzellenz-ältest-Häuptling-Verwahrer James Ibori und sein Exzellenz-Häuptling-Verwahrer Bukola Saraki des Societe Generale Bankruhmes. Wir möchten bescheiden angeben, daß unsere Meinung, daß Sie diese drei respektierten Mitglieder unserer Verbindung ausgelassen haben können, weil Sie unter dem Eindruck sind, der diesem ist, sie allein Ihre Verabredung ermöglichte.

Frau Chairman Ma, glauben wir begrenzt, um Sie zu erinnern, daß jedes Mitglied von NALOOTER im One-way oder im anderen zu Ihrer Vorwähler, zu Verabredung und zu folgenden Bestätigung durch den Senat beitrug. Mögen wir kategorisch auch angeben, daß der Aufbau und die Freigabe dieser Liste in der direkten Verletzung des ungeschriebenen Gentleman's Agreements ist, das Sie mit unserem Körper-Sprachenausschuß erreichten, bevor wir Häuptlinge Ibori und Saraki autorisierten, Ihren Namen nachzuschicken dem Herrn. Präsident? Wir können nicht Ihre neueste Bewegung mit den Garantien auch versöhnen, die uns von unserem verläßlichen Freund, Rechtsanwalt Ich- nicht gegeben werden - interessieren Sie sich, der achtbare Attorney General der Vereinigung und Minister von Gerechtigkeit. Wir glauben, daß Sie sich noch, an warum Ihr Vorgänger, Nuhu Ribadu, gehen mußte… Frau

Chairman Ma, in diesen Zeiten der globalen Rezession, wenn sogar die reichsten Leute der Welt, von Bill Gates zu Richard Branson, ihr Geld aufpassen und verschiedene Maßnahmen ergreifen, Ausgabe zu schneiden, Ihre Liste haben ausgesetzt unsere Mitglieder übermäßigem Druck aufzuwenden erinnern und dieses ist, was die meisten unseren Mitgliedern so unpardonable finden. Alle wir wissen, daß Nigeria eine ursprüngliche Mietegesellschaft ist, in der Mitglieder der öffentlichkeit Leute wie wir erwarten, den nationalen Kuchen zu essen und die Krumen auf die Rückstände der Gesellschaft durch Abgaben, Nächstenliebe, Grundlagen und sonnengetrocknete personenorientierte Initiativen daher zu verteilen. Dieses erklärt, warum Gemeinschaften über eine andere fallen, um uns chieftaincy Titel zu geben, Universitätsjagt, um uns Ehrendoktorate, Organisationen zuzusprechen jedes Farbeversuchs, um uns Gönner zu bilden. Jedes Segment der Gesellschaft kriecht, um uns Hauptabschußrampen an ihren Fällen zu bilden.

In diesen Zeiten der Rezession, werden wir mit diesen Nachfragen, indem wir behaupten zu sein, brachen fertig. Nur letzte Woche, spendete eins unserer respektierten Mitglieder nur N100, 000 als Hauptabschußrampe an einer Geldbeschaffungzeremonie für ein vorgeschlagenes Häuschenkrankenhaus seine Heimatstadt. Er erklärte den glücklichen Dorfbewohnern „handhabt“ das Scherflein der Witwe, das er spendete, weil Zeiten hart sind. Jetzt wissen jene Dorfbewohner, daß er mehr als N10 Milliarde plünderte. Sie haben diesen älteren Staatsmann als Heuchler und Lügner in den Augen seiner Leute gemalt. Eins unserer weiblichen Mitglieder hat eine peinlichere Geschichte. Sie war von den Eltern eines hoffnungslosen Babys mit einer Bohrung im Herzen genähert worden. Das Baby benötigte einen dringenden Betrieb, der fast N5 Million kosten würde. Sie gab ihnen eine überprüfung von N20, das naira 000 und zitierte finanzielle Schwierigkeit in diesen turbulenten Zeiten. Jetzt sagt Ihre Liste, daß sie Millionen stahl! Wenn das Baby stirbt, was erwarten Sie Leute, an sie zu denken?

Sie haben uns auch in einen sehr festen Punkt mit der Pfingstindustrie eingesetzt. Wie wir alle wissen ist die Pfingstindustrie der vibrant Sektor unserer Wirtschaft und kommt an zweiter Stelle nur zum ölsektor. Der endlose Kampf zwischen Präsidenten Yar' Adua und seine militants im Niger Dreieck bedeutet, daß Pentecostalism der einzige Sektor ist, der z.Z. Wirtschaft Nigerias unterstützt. Frau Chairman Ma, können Sie nicht behaupten, von der Tatsache ahnungslos zu sein, daß das Arbeitsverhältnis zwischen NALOOTER und der Lagos-Ibadan ausdrückliche Weise Pfingstentwicklung Verbindung zur Gesundheit von Wirtschaft Nigerias zentral ist. Nachdem alle Sie den Dekan dieser Pfingstverbindung mit jedem Personal besuchten, der zu Ihrem Büro angebracht wurde. Verhältnis NALOOTERS zu den Pfingstführern basiert völlig auf Vertrauen. Wir zahlen unser tithe und bilden regelmäßige Abgaben, indem wir erklären, was es dem Lord gefallen hat, an uns und unsere Erbschaft hinzuzufügen.

Letzte Woche, ging eins unserer respektierten Mitglieder zum Vati-General Overseer, sich von der finanziellen Mühe zu beschweren. Er sagte, daß er war, also brach, seine Erbschaft also verbrauchte, daß er eine Million naira dieses mal nur spenden könnte, die Arbeit des Gottes herum vorzurücken. Die diese Abfragung Energien, principalities und Herrschaften waren an der Arbeit, zum der Erbschaft des Mannes zu verbrauchen und schlechte Bankkonten seinen Teil, Vati G.O zu bilden ging zum Lord in seinem Namen. Nur für Ihre Liste zum zu erscheinen diese Woche und er in den Haltewinkel von denen einzusetzen, die zwischen dreißig zu einem hundert Milliarde naira stahlen! Sie haben diesen respektierten älteren Staatsmann entehrt. Wie er ist, jetzt, zum des Vatis G.O. zu schauen. in den Augen? Welcher Art des Zeugnisses erwarten Sie ihn geben folgenden Sonntag? Bereits raten Mitglieder des Disziplinarausschusses der Versammlung dem armen Mann, 10 Prozent der Gesamtbeute zu säen, die Sie als Samen im Rebeyard des Lords verkündeten. Die ist die einzige Weise, sie versichern ihm, um sich in den Augen des Lords zurückzukaufen.

Aber das ist nicht das Bemühen des Teils dieser unglücklichen Saga gleichmäßig. Die meisten unseren Mitgliedern haben die Lagos-Ibadan Schnellstraßekirchen vermieden, seit Sie Ihre Liste veröffentlichten. Alle jene Kirchen wissen jetzt, daß was sie haben und niemand möchte wirklich gebildet werden, um 10 Prozent dieses Geldes als Samen heraus zu husten. Im wesentlichen können Sie das althergebrachte und gegenseitig-vorteilhafte Verhältnis zwischen NALOOTER und der Pfingstindustrie der Nation nicht wiedergutzumachend beschädigt haben. Zu einer Zeit als Präsident Yar' Adua Pentecostalism eins der kritischen Sektoren betrachtet, die uns näeher an dem Treffen der Jahrtausend-Entwicklung Ziele Schritt für Schritt fortbewegen konnten, Sie Tätigkeit, Frau Chairman, Mengen zur ökonomischen Sabotage.

MA, geben Sie Störsignale. Wir wissen, daß Sie noch eins von uns sind. Wir wissen, daß Sie scheinen müssen, etwas über Korruption zu tun. Wir wissen, daß Sie sicherstellen, daß Argumente gegen unsere Mitglieder an und an und an schleppen. Wir wissen, daß Sie vorteilhafte Richter bereit, Klaps-auf-dhandgelenk Urteile mit Abgeld zu verkaufen finden - wir sind für Ihre ausgezeichnete Behandlung von Häuptling-Verwahrer Fall glücklichen Igbinedions dankbar. Aber wir können nicht zu sicher sein. Sie sehen, Nuhu Ribadu täuschten uns. Anfangs dachten wir, daß sein gra-gra alles Aussehen war. Bis wir feststellten, daß der dumme Junge in der Tat über kämpfende Korruption ernst war, war zu viele Beschädigung erfolgt worden. So können wir nicht Wahrscheinlichkeiten mit Ihnen nehmen. , uns gerade zu versichern, daß Sie nicht in Richtung zur Nuhu Ribadu Philosophie kreisen, würden Sie zum Treffen unseres Kategorie Interessen Versicherung Ausschusses an Ihrer Bequemlichkeit abgeschafft?
Warmer Respekt,

ältest-Ausschuß der NALOOTER
Häuptlinge und Verwahrer-Ausschuß von NALOOTER

cm:

Präsident Yar' Adua
Rechtsanwalt Ich- nicht - interessieren Sie
sich bemerkenswerten Senator David Mark
Honourable Dimeji Bankole
HauptVincent Ogbulafor
alle PDP Regler

FRESCO!! LIDO!!!! ---Uma letra aberta à Sra. Farida Waziri
Automatically translated into Portuguese thanks to WorldLingo
Sr. da cortesia. Repar-ele.

Uma letra aberta à Sra. Farida Waziri - pela cara senhora

de Pius Adesanmi: Cumprimentos Fraternal a você do comitê das pessoas idosas e os caciques e o Caucus das partes interessadas da associação nacional dos Looters Nigerian (NALOOTER para o short). Estes não são os mais melhores das épocas para membros de NALOOTER, todos os statesmen mais velhos e mulheres respeitadas e vencedores de várias honras nacionais. De Halliburton a Siemens, demasiados de nossos membros embarrassed needlessly em épocas recentes, o que com seus detalhes dos nomes e do cliente de banco espirrou tudo sobre o Internet as well as meios locais e internacionais. No fato, mas para o sentido commendable do presidente Yar' Adua da lealdade a seus amigos e autores de sua seleção do landslide na última eleição presidencial, as coisas fariam exame de uma volta unsavory para alguns de nossos membros mais respeitados. Como se este embarrassment não era bastante, uma lista nova dos looters sidos o autor purportedly por você está circulando agora no Internet.

Em cima da recepção dessa lista, nós em NALOOTER ajustamos acima um painel high-powered do inquérito nas causas imediatas, intermediárias, e remotas da composição e da liberação dessa lista pelo EFCC. Quando o comitê fizer seu trabalho, o general conjunto de NALOOTER exijiu o comitê das pessoas idosas e os caciques e as partes interessadas Caucus para abrir acima das canaletas do diálogo fruitful com você a fim facilitar nosso quest coletivo para mover para a frente Nigéria. Um glance rápido em sua lista revela a omissão inadvertida de três dos membros de fundação os mais devotados de nossa organização: presidente anterior Olusegun Obasanjo, sua parte interessada James Ibori do cacique da pessoa idosa da excelência, e sua parte interessada Bukola Saraki do cacique da excelência da fama do banco de Societe Generale. Nós desejamos humbly indicar que nossa opinião que você pode ter deixado para fora estes três membros respeitados de nossa associação porque você está sob a impressão essa eles sozinhos fêz sua nomeação possível.

Senhora Presidente Miliampère, nós sentimos confinados para lembrá-lo que cada membro de NALOOTER contribuído no one-way ou o outro a suas seleção, nomeação, e confirmação subseqüente pelo Senate. Pudemos nós também categorically indicar que a composição e a liberação desta lista estão na violação direta do acordo que do cavalheiro unwritten você alcançou com nosso comitê da língua de corpo antes que nós autorizamos caciques Ibori e Saraki enviar seu nome ao Sr. Presidente? Nós também não podemos reconcile seu movimento mais atrasado com as garantias dadas nos por nosso amigo confiado, advogado Eu-Não - importe-se, o Attorney General honorável do Federation e ministro da justiça. Nós acreditamos que você recorda ainda porque seu predecessor, Nuhu Ribadu, teve que ir…

senhora Presidente Miliampère, nestas épocas do recession global quando mesmo os povos os mais ricos do mundo, de Bill Gates a Richard Branson, estão prestando atenção a seu dinheiro e estão adotando várias medidas cortar a despesa, sua lista expôs nossos membros à pressão imprópria gastar e este é o que a maioria de nossos membros encontram assim unpardonable. Nós todos sabemos que Nigéria é uma sociedade primitiva do aluguel onde os membros do público esperem povos como nós comer o bolo nacional e distribuir therefrom as migalhas aos dregs da sociedade com os donations, os charities, as fundações e as iniciativas people-oriented sundry. Isto explica porque as comunidades caem sobre uma outra para nos dar títulos do chieftaincy, scramble das universidades para conceder-nos os doctorates honorary, organizações de cada tentativa do hue para fazer-nos patrons. Cada segmento da sociedade scrambles para fazer-nos lançadores principais em seus eventos.

Nestas épocas do recession, nós lidamos com estas demandas reivindicando ser quebramos. Somente última semana, um de nossos membros respeitados doou somente N100, 000 como o lançador principal em um fundo que levanta o ceremony para um hospital proposto da casa de campo sua cidade home. Disse os aldeões felizes “controla” o ácaro que da viúva doou porque os tempos são duros. Agora, aqueles aldeões sabem que looted mais do que N10 bilhão. Você pintou este statesman mais velho como um hypocrite e um liar nos olhos de seus povos. Um de nossos membros fêmeas tem uma história mais embarrassing. Tinha sido aproximada pelos pais de um bebê desesperado com um furo no coração. O bebê necessitou uma operação urgente que custasse quase N5 milhão. Deu-lhes uma verificação de N20, naira 000, citing a dificuldade financeira nestas épocas turbulent. Agora, sua lista diz que roubou milhões! Se o bebê morrer, que você espera povos pensar dela?

Você pôs-nos também em um ponto muito apertado com a indústria Pentecostal. Como se sabe, a indústria Pentecostal é o setor o mais vibrant de nossa economia, vindo em segundo somente ao setor de óleo. A luta infinita entre o presidente Yar' Adua e seus militants no delta de Niger significa que Pentecostalism é o único setor que está sustentando atualmente a economia de Nigéria. Senhora Presidente Miliampère, você não pode reivindicar ser inconsciente do fato que o relacionamento de funcionamento entre NALOOTER e a associação Pentecostal do desenvolvimento da maneira expressa de Lagos-Ibadan é central à saúde da economia de Nigéria. Depois que todos você visitaram o decano desta associação Pentecostal com cada equipe de funcionários unida a seu escritório. O relacionamento de NALOOTER com líderes Pentecostal é baseado inteiramente na confiança. Nós pagamos nosso tithe e fazemos donations regulares declarando o que satisfêz o senhor adicionar até nós e nosso inheritance.

Última semana, um de nossos membros mais respeitados foi ao general Overseer do Daddy queixar-se do problema financeiro. Disse que era assim que quebrava, seu inheritance assim que esgotava, que poderia somente doar um milhão naira esta hora de avançar ao redor o trabalho do deus. Detetar esse poders, principalities, e dominions estava no trabalho para esgotar o inheritance do homem e fazer a clientes de banco pobres sua parcela, Daddy G.O foi ao senhor em seu interesse. Somente para sua lista a aparecer esta semana e para pô-lo no suporte daqueles que roubaram entre trinta a uns cem bilhão naira! Você desonrou este statesman mais velho respeitado. Como é agora para olhar o Daddy G.O. nos olhos? Que tipo do testimony você o espera dá domingo seguinte? Já, os membros do comitê disciplinary do congregation estão recomendando o homem pobre semear dez por cento do loot que total você anunciou como a semente na jarda da videira do senhor. Aquela é a única maneira, eles assegura-o, para redeem himself nos olhos do senhor.

Mas isso não é uniforme incomodar a parte deste saga infeliz. A maioria de nossos membros têm evitado as igrejas do Expressway de Lagos-Ibadan desde que você publicou sua lista. Todas aquelas igrejas sabem agora que o que têm e ninguém quer realmente ser feita para cough para fora dez por cento desse dinheiro como a semente. Essencialmente, você pode irreparably ter danificado o relacionamento long-standing e mútuo-benéfico entre NALOOTER e a indústria Pentecostal da nação. Numa altura em que o presidente Yar' Adua considera Pentecostalism um dos setores críticos que poderiam nos avançar mais perto de se encontrar com os objetivos do desenvolvimento do Millennium, você ação, senhora Presidente, quantidades ao sabotage econômico.

Miliampère, você está dando sinais perturbando. Nós sabemos que você é ainda um de nós. Nós sabemos que você deve parecer fazer algo sobre o corruption. Nós sabemos que você se assegurará de que os argumentos de encontro a nossos membros arrastem sobre e sobre e sobre. Nós sabemos que você encontrará juizes favoráveis prontos para vender julgamentos do batida-em--pulso em um disconto - nós somos gratos para sua manipulação excelente do caso de Igbinedion afortunado da parte interessada do cacique. Mas nós não podemos ser demasiado certos. Você vê, Nuhu Ribadu enganou-nos. Início nos nós pensamos que seu gra-gra era todas as aparências. Pelo tempo onde nós realizamos que o menino foolish era certamente sério sobre o corruption de combate, demasiados danos tinha sido feito. Assim nós não podemos fazer exame de possibilidades com você. Para assegurar-nos apenas que você não gyrating para a filosofia de Nuhu Ribadu, você seria disposto a encontrar-se com nosso comitê da garantia dos interesses da classe em sua conveniência?
Consideração morna,

comitê das pessoas idosas de caciques
de NALOOTER e comitê das partes interessadas de NALOOTER

centímetro cúbico:

O advogado do presidente Yar'
Adua Eu-Não - importe-se
distinto Senator David Marca
Honorável Dimeji Bankole
Vincent principal Ogbulafor
todos os reguladores de PDP

NYTT!! LÄST!!!! ---Ett öppet märker till Fru Farida Waziri
Automatically translated into Swedish thanks to WorldLingo
Artighet Herr Fixa-honom.

Ett öppet märker till Fru Farida Waziri - vid Pius Adesanmi

kära Översittare: Broderliga hälsningar till dig från fläderkommittén och hövdingarna och Stakeholdersförberedande valmöte av riksförbundet av nigerianska plundrarear (NALOOTER för kort stavelse). Dessa är inte det bäst av tider för medlemmar av NALOOTER, alla respekterade fläderstatsmän och kvinnor och vinnarear av olika medborgareheder. Från Halliburton till Siemens har för många av våra medlemmar needlessly needlessly generats i nya tider, vad med deras namnger och bankkontot specificerar plaskade alla över internet as well as lokal- och landskampmassmedia. I faktum men för presidentYar' Aduas berömvärd avkänning av lojaliteten till hans vänner och författare av hans jordskredval i det sist presidentval, har den skulle saker tagit en unsavory vänd för några av våra mest respekterade medlemmar. Som, om detta besvär inte var nog, listar ett nytt av plundrarear som varas upphovsman till purportedly av dig, cirkulerar nu i internet.

På mottagande av det lista, oss på NALOOTER-uppsättningen upp en high-powered panel av förfrågningen in i det omgående som är mellanliggande, och fjärrkontrollen orsakar av sammansättningen, och frigöraren av det listar vid EFCCEN. Fördriva kommittén gör dess arbete, har generalförsamlingen av NALOOTER ge någon mandat att göra någonting fläderkommittén, och hövdingarna och Stakeholdersförberedande valmöte som ska öppnas upp, kanaliserar av fruktbart förar dialog med dig för att göra vårt kollektiva sökanden lättare till flyttningen Nigeria framåtriktat. Ett snabbt ögonkast på ditt listar avslöjer det ouppmärksama utelämnandet av tre av de mest hängivna fundamentmedlemmarna av vår organisation: tidigare president Olusegun Obasanjo, hans Stakeholder James Ibori för excellensfläderhövding och hans excellenshövdingStakeholder Bukola Saraki av Societen Generale packar ihop berömmelse. Vi önskar humbly att påstå vår åsikt som du kan ha lämnat ut dessa tre respekterade medlemmar av vår anslutning, därför att du är under det intrycket dem gjorde bara din tidsbeställningsmöjlighet.

Översittareordförandemor, oss känselförnimmelse tvungen för att påminna dig att varje medlem av NALOOTER bidrog i one-way eller annan till din val, tidsbeställning och följande bekräftelse vid senaten. Maj som vi som är kategoriska, påstår också att sammansättningen och frigöraren av denna listar är riktar in kränkning av den oskrivna ett muntligt avtal du nådde med vår kroppsspråkkommitté, för vi bemyndigade hövdingar Ibori och Saraki för att eftersända ditt känt till Herr President? Vi också kan inte förena din senaste flyttning med garantierna som ges oss av vår betrodda vän, överrättsadvokat I- inte - att bry sig, den hedervärda attorneyen-General av federationen och minister   av rättvisa. Vi tror dig som är stilla, minns, varför din föregångare, Nuhu Ribadu, måste att gå…

översittareordförandemodern, i dessa tider av den globala nedgången, när även världens rikaste folk, från Bill Gates till Richard Branson, håller ögonen på deras pengar, och att adoptera som är olikt, mäter för att klippa utgifter som är dina listar har utsatt våra medlemmar till otillbörligt att pressa för att spendera, och detta är vad mest av våra medlemmar finner så unpardonable. Alla vi vet att Nigeria är ett primitivt hyrasamhälle var medlemmar av allmänheten förväntar att folket gillar oss för att äta medborgaretårtan och för att fördela smulorna therefrom till drägget av samhälle till och med donationer, välgörenheter, fundament och flerfaldigaa people-oriented insatser. Detta förklarar, varför gemenskapnedgången över en another att ge oss chieftaincy betitlar, universitetarscramblen för att tilldela oss heders- doktorat, organisationar av varje tonförsök att göra oss beskyddare. Varje segmentera av samhälle förvanskar för att göra oss högsta launchers på deras händelser.

I dessa tider av nedgången klarar av vi med dessa begärningar, genom att fordra som är pankt. Endast den sist veckan, donerade en av våra respekterade medlemmar endast N100, 000 som den högsta launcheren på en fond som lyfter ceremoni för en föreslagen sjukstuga hans hemstad. Han berättade de lyckliga byinvånarna ”att klara av” änka kvalster som han donerade, därför att tider är hårda. Nu vet de byinvånare att han plundrade mer än miljarden N10. Du har målat denna fläderstatsman, som en hypocrite och en liar i synar av hans folk. En av våra kvinnliga medlemmar har en mer pinsam berättelse. Hon hade att närma sig av föräldrarna av ett desperat behandla som ett barn med en spela golfboll i hål i hjärtan. Behandla som ett barn behövde en akut funktion som skulle kostar nästan N5 miljon. Hon gav dem en kontroll av N20, naira som 000 citerar finansiell svårighet i dessa turbulent tider. Nu ditt lista något att säga som hon stal miljoner! Om behandla som ett barn dör, vad förväntar du folk till funderare av henne?

Du har också satt oss i en mycket åtsittande fläck med den pingst- branschen. Som alla vi vet, är den pingst- branschen den mest vibrerande sektoren av vår ekonomi som är kommande understöder endast till den olje- sektoren. Det ändlösa slagsmål mellan presidenten Yar' Adua och hans kämpar i det Niger deltahjälpmedlet att Pentecostalism är den enda sektoren som tål för närvarande Nigeria ekonomi. Översittareordförandemodern, kan inte du fordra för att vara omedveten av faktumet att det funktionsdugliga förhållandet mellan NALOOTER och Lagos-Ibadan den uttryckliga långt pingst- utvecklingsanslutningen är centralen till det vård- av Nigeria ekonomi. Efter alla som du besökte dekanen av denna pingst- anslutning med varje, bemanna fäst till ditt kontor. NALOOTERS förhållande med pingst- ledare baseras helt på förtroende. Vi betalar vår tionde och gör stamgästdonationer genom att förklara vad den har behagit lorden för att tillfoga unto oss och vårt arv.

Den sist veckan gick en av våra mest respekterade medlemmar till pappaGeneral Overseer att klaga av finansiellt besvärar. Han sade att han var så pankt, hans arv så uttömt, att han kunde endast donera en miljon naira denna tid omkring till för- arbetet av guden. Den avkänning överhet, principalities och herraväldear var på arbete som tömmer ut man arv, och att göra fattiga bankkonton his att portion, gick pappan G.O till lorden på hans vägnar. Endast för ditt lista för att synas denna vecka och för att sätta honom i sätta inom parantes av de som stal mellan trettio till den hundra miljard nairaen! Du har vanhedrat denna respekterade fläderstatsman. Hur är han nu som ser pappan G.O. i synar? Vilken sort av vittnesbörden förväntar du honom ger den nästa söndagen? Redan råder medlemmar av congregation'sens disciplinära kommitté den fattiga manen att så tio procent av den sammanlagda byten som du meddelade som kärnar ur i vinegården av lorden. Det är det enda långt, dem försäkrar honom att, att friköpa självt i synar av lorden.

Men det är inte ens besvära del av denna olyckliga saga. Mest av våra medlemmar har undvikit deIbadan Expresswaykyrkorna, sedan du publicerade ditt listar. Alla de kyrkor vet nu att vad de har och, ingen önskar egentligen att göras för att hosta ut tio procent av de pengar som kärnar ur. I extrakt kan du ha irreparably skadadt det long-standing och ömsesidig-välgörande förhållandet mellan NALOOTER och nation pingst- bransch. I sänder, när presidenten Yar' Adua betraktar Pentecostalism en av de kritiska sektorerna som kunde flytta sig mycket långsamt oss närmare möte av milleniumutvecklingsmålen, åtgärdar du, översittareordföranden, belopp till ekonomiskt sabotage.

Modern ger du att störa signalerar. Vi vet att du är stilla av oss. Vi vet att du måste verka att göra något om korruption. Vi vet att du ska ser till att fall mot våra medlemmar släpar på och på och på. Vi vet att du ska fynd som gynnsamma domare ordnar till för att sälja smäll-på--wrist domar på en rabatt - vi är tacksamma för ditt utmärkta bruk av lyckliga Igbinedions för hövdingstakeholderen fall. Men vi kan inte vara för säkra. Du ser, Nuhu Ribadu bedrog oss. Först tänkte vi att hans gra-gra var alla utseenden. Vid tiden som vi realiserade, att den dåraktiga pojken var sannerligen allvarlig om stridighetkorruption, för mycket skador, hade gjorts. Så kan inte vi ta riskerar med dig. Precis att försäkra oss att dig inte gyrating in mot den Nuhu Ribadu filosofin som skulle som, du ordnas till vårt möte, klassificera intresserar försäkringskommittén på din bekvämlighet?
Varma hänseenden,

fläderkommitté av NALOOTER-
hövdingar och Stakeholderskommitté av NALOOTER

Cc:

Den presidentYar' Adua
överrättsadvokaten I- inte - att bry sig
distingerad Senator David Markera
Hedervärd Dimeji Bankole
högsta Vincent Ogbulafor
alla PDP-regulatorer

СВЕЖЕ!! ПРОЧИТАНО!!!! ---Открытого письмо к Mrs Farida Waziri
Automatically translated into Russian thanks to WorldLingo
Г-н учтивости. Фиксировать-оно.

Открытого письмо к Mrs Farida Waziri - сударыней Pius

Adesanmi дорогой: Братский привет к вам от комитета старейшиней и Chieftains и Stakeholders Caucus национальной ассоциации нигерийских Looters (NALOOTER для краткости). Эти не самые лучшие времен для членов NALOOTER, полностью уважаемый старейшинь statesmen и женщины и winners различных национальных почетностей. От Halliburton к Siemens, too many из наших членов needlessly были оконфужены in recent times, с их именами и деталями счета в банке брызнуло повсюду интернет также, как местные и международные средства. В действительности, но для чувства президента Yar' Adua commendable верноподданности к его друзьям и авторам его выбора оползня в последнем президентском выборе, вещи приняли бы unsavory поворот для некоторых из наших уважать членов. Если этот embarrassment не был достаточно, новый перечень looters purportedly authored вами теперь обеспечивает циркуляцию в интернете.

На приеме того списка, мы на NALOOTER установили вверх high-powered панель дознания в немедленно, промежуточно, и отдаленные причины состава и отпуска того списка EFCC. Пока комитет делает свою работу, генеральная ассамблея NALOOTER mandated комитет старейшиней и Chieftains и Stakeholders Caucus для того чтобы open up каналы плодотворной беседы с вами для того чтобы облегчить наш собирательный quest для того чтобы двинуть Нигерию вперед. Быстро блестнян на вашем списке показывает невольное упущение 3 из самых посвященных членов учредительства нашей организации: бывшия президент Olusegun Obasanjo, его Stakeholder Джеймс Ibori Chieftain старейшини превосходительства, и его Stakeholder Bukola Saraki Chieftain превосходительства fame крена Societe Generale. Мы всепокорно желаем заявить наше мнение что вы можете оставить вне эти 3 уважаемых члена нашей ассоциации потому что вы находитесь под впечатлением тем они одни назначило ваша встречуа по возможности.

Сударына Руководитель Ma, мы чувствуем ограниченными remind вы что каждый член NALOOTER способствовал в one-way или другом к вашим выбору, назначению, и затем подтверждению сенатом. May мы также категорически заявить что состав и отпуск этого списка находятся в прямое нарушение unwritten джентльменское соглашения, котор вы достигли с нашим комитетом языка жестов прежде чем мы утвердили Chieftains Ibori и Saraki препровождать ваше имя к гу-н. Президент? Мы также не можем примирить ваше самое последнее движение при гарантии, котор дал нас наш доверенный друг, Barrister Я-Не делаем - позаботьте, почетное attorney general федерирования и министр правосудия. Мы верим вы все еще вспоминает почему ваша предшественница, Nuhu Ribadu, должна пойти…

сударына Руководитель Ma, в этих временах глобальной рецессии когда даже люди мира самые богатые, от Билл Гейтс к Ричард Branson, наблюдают их деньг и устанавливают различные правилаа отрезать трату, ваш список подвергало действию наши члены к undue давлению потратить и это большой часть из наших членов считает настолько unpardonable. Мы все знаем что Нигерия будет примитивным обществом ренты где члены публики ожидают, что люди как мы едят национальный торт и распределяют мякиши therefrom к отбросам общества через пожертвования, призрения, учредительства и sundry people-oriented инициативы. Это объясняет почему общины падают над одним другое для того чтобы дать нам названия chieftaincy, scramble университетов для того чтобы наградить нам honorary doctorates, организации каждой попытки hue для того чтобы сделать нами покровителей. Каждый этап общества карабкается для того чтобы сделать нами главные launchers на их случаях.

В этих временах рецессии, мы справляемся с этими требованиями путем требовать быть сломали. Только последняя неделя, один из наших уважаемых членов donated только N100, 000 как главный launcher на фонде поднимая церемонию для предложенного стационара коттеджа его родной город. Он сказал счастливых сельчанин «управляет» лептой widow, котор он donated потому что времена трудны. Теперь, те сельчанин знают что он looted больше чем N10 миллиард. Вы красили это более старое statesman как hypocrite и врушку in the eyes of его люди. Один из наших женских членов имеет более embarrassing рассказ. Она была причалена родителями отчаянного младенца с отверстием в сердце. Младенцу была нужна срочная деятельность стоила бы почти N5 миллион. Она дала им проверку N20, naira 000, цитируя финансовые затруднения в этих турбулентных временах. Теперь, ваш список говорит она украло миллионы! Если младенец умирает, то вы ожидаете, что люди думают ее?

Вы также клали нас в очень плотно пятно с индустрией Pentecostal. Общеизвестно, индустрией Pentecostal будет vibrant участок нашей экономии, приходя во-вторых только к участку масла. Бесконечная драка между президентом Yar' Adua и его militants в перепаде Нигерии намеревается что Pentecostalism будет единственным участком в настоящее время терпит экономию Нигерии. Сударына Руководитель Ma, вы не можете востребовать быть незнающи факта что рабочие отношения между NALOOTER и ассоциацией развития Pentecostal дороги Lagos-Ibadan курьерской центральны к здоровью экономии Нигерии. После того как все вы навестили декан этой ассоциации Pentecostal при каждый штат прикрепленный к вашему офису. Отношение NALOOTER с руководителями Pentecostal основано вс на доверии. Мы оплачиваем наше tithe и делаем регулярно пожертвования путем объявлять оно угождало лорду добавить unto мы и наше унаследование.

Последняя неделя, один из наших уважать членов пошло к генералитету Overseer папаа пожаловаться финансовохозяйственной тревоги. Он сказал он было поэтому ломало, его унаследование поэтому устощало, что он смог только donate миллионо naira это время вокруг выдвинуть работу бога. Воспринимать тот силы, principalities, и владычества находился на работе для того чтобы истощить унаследование человека и сделать плохими счетами в банке его часть, папа G.O пошл к лорду на его в интересах. Только для вашего списка, котор нужно появиться эта неделя и положиться он в кронштейн тех украли между 30 к 100 миллиардов naira! Вы позорили этот уважаемый старейшинь statesman. Как он теперь для того чтобы посмотреть папаа G.O. в глазах? Что вроде свидетельствованию вы надеетесь его даете следующее воскресенье? Уже, члены комитета конгрегации подштрафного советуют плохому человеку засеять 10 проценты полного loot, котор вы объявили как семя в ярде vine лорда. То будет единственная дорога, они убеждает его, для того чтобы выкупить in the eyes of лорд.

Но то не ровно беспокоить часть этого несчастливого saga. Большой часть из наших членов избегала церков Expressway Lagos-Ibadan в виду того что вы опубликовали ваш список. Все те церков теперь знают они имеют и no one реально хочет быть сделанным для того чтобы закашлять вне 10 процентов той деньг как семя. In essence, вы можете незагладимо повредить многолетнее и взаимн-полезное отношение между NALOOTER и индустрией Pentecostal нации. Одновременно с президент Yar' Adua рассмотрит Pentecostalism одно критически участков смогли медленно двинуть мы closer to встречать цели развития тысячелетия, вы действие, сударына Руководитель, количество к хозяйственному вредительству.

Ma, вы даете нарушая сигналы. Мы знаем вы все еще одним из нас. Мы знаем вы должно показаться, что сделало что-то о развращении. Мы знаем вы обеспечит что аргументы против наши, котор члены волочат on and on и дальше. Мы знаем вы будет считать благоприятных судей готово продать суждения шлепк-на--запястья руки на рабате - мы признательны для ваш превосходный регулировать случая удачливейшего Igbinedion Stakeholder Chieftain. Но мы не можем быть слишком уверенн. Вы видите, Nuhu Ribadu околпачили нас. Во-первых мы думали его gra-gra было всеми возникновениями. By the time мы осуществили что сдуру мальчик был деиствительно серьезен о воюя развращении, too much повреждения было сделано. Так мы не можем принять шансы с вами. Как раз убедить нас что вы gyrating к общему соображению Nuhu Ribadu, вы были бы размещаны к встречать наш комитет обеспечения классовых интересов на вашем удобстве?
Теплые отношения,

комитет старейшиней Chieftains
NALOOTER и комитет Stakeholders NALOOTER

Cc:

Barrister президента Yar'
Adua Я-Не делает - позаботьте
Distinguished сенатор Дэвид Марк
Почетн Dimeji Bankole
главное Винсент Ogbulafor
все воеводы PDP

VERS!! LEES!!!! ---Een open Brief aan Mevr. Farida Waziri
Automatically translated into Dutch thanks to WorldLingo
M. van de hoffelijkheid. Situatie-het.

Een open Brief aan Mevr. Farida Waziri - van Beste Mevrouw

van Pius Adesanmi: Broederlijke groeten aan u van het Comité van Oudsten en Caucus van Leiders en van Bewaarders van de Nationale Vereniging van Nigeriaanse Plunderaar (NALOOTER voor plotseling). Dit zijn niet het beste van tijden voor leden van NALOOTER, alle geëerbiedigden oudere staatsmannen en vrouwen en winnaars van diverse nationale eer. Van Halliburton aan Siemens, zijn teveel van onze leden overbodig de laatste tijd geverward, wat met hun namen en bankrekeningsdetails helemaal over Internet evenals lokale en internationale media bespatte. In feite, maar voor de prijzenswaardige betekenis van President Yar' Adua van loyaliteit aan zijn vrienden en auteurs van zijn grondverschuivingsselectie in de laatste presidentiële verkiezing, zouden de dingen een smakeloze draai voor sommige van onze meest geëerbiedigdet leden genomen hebben. Alsof deze verlegenheid niet genoeg was, authored een nieuwe lijst van plunderaar ogenschijnlijk door u nu doorgeeft in Internet.

Op ontvangst van die lijst, richten wij bij NALOOTER een krachtig paneel van onderzoek in de directe, midden, en verre oorzaken van de samenstelling en de versie van die lijst door EFCC op. Terwijl de commissie zijn werk doet, heeft de Algemene Vergadering van NALOOTER het Comité van Oudsten en Caucus van Leiders en van Bewaarders verplicht gesteld om kanalen van vruchtbare dialoog met u open te stellen om onze collectieve zoektocht te vergemakkelijken om Nigeria vooruit te bewegen. Een snelle blik bij uw lijst openbaart de achteloze weglating van drie van de meest toegewijde stichtingsleden van onze organisatie: vroegere President Olusegun Obasanjo, Zijn Excellentie de Oudere Bewaarder James Ibori van de Leider, en Zijn Excellentie de Bewaarder Bukola Saraki van de Leider van de bekendheid van de Bank van Societe Generale. Wij wensen humbly om ons advies dat te verklaren u deze drie geëerbiedigden leden van onze vereniging kunt uit verlaten hebben omdat u onder de indruk bent dat zij alleen uw benoeming mogelijk deden.

Mevrouw Voorzitter Ma, voelen wij beperkt om u eraan te herinneren dat elk lid van NALOOTER in unidirectioneel of andere tot uw selectie, benoeming, en verdere bevestiging door de Senaat bijdroeg. Mogen wij ook verklaren categorisch dat de samenstelling en de versie van deze lijst in directe schending van het ongeschreven gentleman's agreement zijn u met ons Comité bereikte van het Kinetisch gedrag alvorens wij Leiders Ibori en Saraki machtigden om uw naam aan M. door:sturen. Voorzitter? Wij kunnen ook niet uw recentste beweging met de waarborgen in overeenstemming brengen die ons door onze vertrouwde op vriend worden gegeven, I- de Advocaat niet - Zorg, Eerbare Attorney-General van de Federatie en Minister van Rechtvaardigheid. Wij geloven u nog waarom uw voorganger, Nuhu Ribadu, moest gaan… Mevrouw

Voorzitter Ma, in deze tijden van globale recessie wanneer zelfs de rijkste mensen van de wereld, van Bill Gates aan Richard Branson, op hun geld letten en diverse maatregelen goedkeuren om het besteden te snijden herinnert, heeft uw lijst onze leden aan onbehoorlijke druk blootgesteld te besteden en dit is wat het grootste deel van onze leden zo onvergeeflijk vinden. Wij allen weten dat Nigeria de primitieve huurmaatschappij is waar het publiek de mensen als ons verwacht dat om de nationale cake te eten en te verdelen daarvan crumbs aan de residu's van de maatschappij door schenkingen, liefdadigheid, stichtingen en diverse people-oriented initiatieven. Dit verklaart waarom de gemeenschappendaling over elkaar om ons chieftaincytitels, Universiteiten te geven door elkaar gooit om ons eredoctorates toe te kennen, proberen de organisaties van elke tint om tot ons patroons te maken. Elk segment van de maatschappij gooit door elkaar om ons belangrijkste lanceerinrichtingen bij hun gebeurtenissen te maken.

In deze tijden van recessie, bieden het hoofd wij aan deze eisen door te eisen te zijn braken. Slechts vorige week, schonk één van onze geëerbiedigdeh leden slechts N100, 000 als belangrijkste lanceerinrichting bij een mobiliserings van geldenceremonie voor het voorgesteld plattelandshuisjeziekenhuis zijn geboortestad. Hij vertelde gelukkige villagers de mijt van de weduwe „leiden“ die hij omdat de tijden hard zijn heeft geschonken. Nu, die weten villagers dat hij meer dan N10 miljard plunderde. U hebt deze oudere staatsman als hypocrite en leugenaar voor zijn mensen geschilderd. Één van onze vrouwelijke leden heeft een meer verwarrend verhaal. Zij was benaderd door de ouders van een wanhopige baby met een gat in het hart. De baby had een dringende verrichting nodig die bijna N5 miljoen zou kosten. Zij gaf hen een controle van N20, 000 naira, die financiële moeilijkheid in deze wilde tijden aanhalen. Nu, zegt uw lijst zij miljoenen stal! Als de baby sterft, wat verwacht dat u de mensen denken aan haar?

U hebt ook ons in een zeer strakke vlek met de Pentecostal industrie gezet. Zoals we allen weten, is de Pentecostal industrie de trillendste sector van onze economie, komst tweede slechts aan de oliesector. De eindeloze strijd tussen President Yar' Adua en zijn militanten in de Deltamiddelen van Niger dat Pentecostalism de enige sector is die momenteel de economie van Nigeria ondersteunt. Mevrouw Voorzitter Ma, u kan onbewust eisen niet van het feit dat te zijn het het werk verband tussen NALOOTER en de Uitdrukkelijke Vereniging van de Ontwikkeling van de Manier Lagos-Ibadan Pentecostal aan de gezondheid van de economie van Nigeria van centraal belang is. Na allen bezocht u de Deken van deze Pentecostal Vereniging met elk personeel dat aan uw bureau wordt verbonden. De verhouding van NALOOTER met Pentecostal leiders is volledig gebaseerd op vertrouwen. Wij betalen onze tithe en maken regelmatige schenkingen door te verklaren wat het Lord heeft tevredengesteld om unto toe te voegen ons en onze overerving.

Vorige week, ging één van onze meest geëerbiedigdee leden naar Papa Algemene Overseer van financieel probleem klagen. Hij zei hij zo brak was, zijn zo uitgeputte overerving, dat hij één miljoen naira kon slechts schenken dit keer om het werk van God rond vooruit te gaan. Het ontdekken dat de bevoegdheden, principalities, en de heerschappijen op het werk waren om de man overerving uit te putten en tot slechte bankrekeningen zijn gedeelte, Papa G.O te maken ging naar Lord uit zijn naam. Slechts voor uw lijst om deze week te lijken en hem te zetten in de steun van hen die tussen dertig aan honderd miljard naira stalen! U hebt deze geëerbiedigdet oudere staatsman te schande gemaakt. Hoe hij nu is om Papa G.O. te kijken. in de ogen? Welk soort verklaring verwacht dat u hem aanstaande zondag geeft? Reeds, adviseren de leden van de disciplinaire commissie van de congregatie de slechte man om tien percent van de totale buit te zaaien u als zaad in de wijnstokwerf van Lord aankondigde. Dat is de enige manier, verzekeren zij hem, om voor Lord terug te kopen.

Maar dat is niet zelfs het meest verontrustende deel van deze ongelukkige saga. Het grootste deel van onze leden hebben de kerken vermeden van de Snelweg Lagos-Ibadan aangezien u uw lijst publiceerde. Al die kerken weten nu wat zij hebben en niemand wil werkelijk worden gemaakt om uit tien percent van dat geld als zaad te hoesten. In wezen, kunt u het al lang bestaande en wederzijds-voordelige verband tussen NALOOTER en de Pentecostal industrie van de natie irreparably beschadigd hebben. Op een tijdstip waarop President Yar' Adua Pentecostalism één van de kritieke sectoren overweegt die ons aan het ontmoeten van de Doelstellingen van de Ontwikkeling van het Millennium konden dichter centimeter voor centimeter verplaatsen, stelt u, Mevrouw Voorzitter, bedragen aan economische sabotage in werking.

Ma, u geven storende signalen. Wij weten u nog één van ons bent. Wij weten u moet schijnen om iets over corruptie te doen. Wij weten u ervoor zult zorgen dat de gevallen tegen onze leden en en aanslepen. Wij weten u gunstige rechters klaar zult vinden om slap-op-de-pols oordelen bij een korting te verkopen - wij zijn dankbaar voor uw uitstekende behandeling van het geval van Gelukkige Igbinedion van de Bewaarder van de Leider. Maar wij kunnen te zeker zijn niet. U ziet, fooled Nuhu Ribadu ons. Eerst dachten wij zijn gra-gra alle verschijningen was. Tegen de tijd dat wij realiseerden dat de dwaze jongen inderdaad ernstig over het bestrijden van corruptie was, was teveel schade geberokkend. Zo niet kunnen wij kansen met u nemen. Enkel om ons dat u niet naar de te verzekeren filosofie ronddraait van Nuhu Ribadu, zou u geschikt worden aan vergadering met ons Comité van de Verzekering van de Belangen van de Klasse bij uw gemak?
Vriendelijke groeten,

het Comité van Oudsten van Leiders
NALOOTER en het Comité van Bewaarders van NALOOTER

CC:

President Yar' Adua
Advocaat I- niet - de Zorg
onderscheidde Senator David Mark
Honourable Dimeji Bankole
Belangrijkste Vincent Ogbulafor
Alle Gouverneurs PDP

طازجة!! يقرأ!!!! ---حرف مفتوحة إلى سيدة [فريدا] [وزيري]
Automatically translated into Arabic thanks to WorldLingo
ملاطفة [مر.]. [فيإكس-يت].

حرف مفتوحة إلى سيدة [فريدا] [وزيري] - ب [بيوس] [أدسنمي]

سيدة عزيزة: تحيات أخويّة إلى أنت من الشيخات لجنة والزعيم جماعة و [ستكهولدر] مؤتمر حزبيّ من الجمعية وطنيّة من [لووتر] نيجيريّة ([نلووتر] لقصيرة). هذا ليسوا الجيّدة من أوقات لأعضاء ال [نلووتر], كلّ يحترم قديمة رجل دولة ونساء ورابحات من شرف مختلفة وطنيّة. من هاليبرتون إلى سيمنس, أحرجت [توو مني] من أعضاءنا يتلقّى يكون [نيدلسّلي] [إين رسنت تيمس], ماذا مع هم اسم وبنك حساب تفاصيل لطّخ [ألّ وفر] الإنترنت [أس ولّ س] محلّية وأوساط دوليّة. [إين فكت], غير أنّ لرئيس [ير]' [أدوا] إحساس حميدة إخلاص إلى ه صديقات ومؤلفات من ه انهيال أرضيّ إنتقاء في الإنتخاب متأخّرة رئاسيّة, أخذ أشياء دورة [أونسفوري] ل بعض من نا أكثر يحترم أعضاء. [أس يف] [ب] هذا حيرة لم كافي, قائمة ميلان إلى جانب جديدة [لووتر] مدّعيا يؤلّف ب أنت الآن يتناقل في الإنترنت.

على استقبال من أنّ قائمة ميلان إلى جانب, ثبت نحن في [نلووتر] فوق لوح شديد القوة تحقيق داخل الفوقيّة, متوسّطة, وأسباب بعيد من التركيب وإطلاق من أنّ قائمة ميلان إلى جانب ب ال [إفكّ]. بينما اللجنة يكون يتمّ عمله, قد انتدب ال [جنرل سّمبلي] ال [نلووتر] الشيخات لجنة والزعيم جماعة و [ستكهولدر] [كوكس] أن [أبن وب] قنوات من حوار مثمرة مع أنت [إين وردر تو] سهّلت بحثنا جماعيّة أن يتحرّك نيجيريا إلى الأمام. يكشف لمح سريعة في قائمت ميلان إلى جانبك العمليّة حذف متهاونة من ثلاثة من ال أكثر يخلص [فووندأيشن ممبر] من تنظيمنا: رئيس سابقة [ألوسغن] [أبسنجو], ه سعادة شيخة زعيم جماعة [ستكهولدر] جيمس [إيبوري], وه سعادة زعيم جماعة [ستكهولدر] [بوكولا] [سركي] من [سست] [جنرل] بنك شهرة. نحن بتواضع نتمنّى أن يفيد جعل رأينا أنّ أنت يمكن يتلقّى تركت خارجا هذا ثلاثة يحترم أعضاء من جمعيتنا لأنّ أنت تكون تحت الإنطباع أنّ هم بانفراد تعيينك يمكن.

سيدة [شيرمن] [ما], يشعر نحن يقيّد أن يذكّر أنت أنّ كلّ عضوة ال [نلووتر] أسهم في [أن-وي] أو الأخرى إلى ك إنتقاء, تعيين, وتأكيد لاحقة بالمجلس الشيوخ. يمكن نحن أيضا مطلقا أفدت أنّ التركيب وإطلاق من هذا قائمة ميلان إلى جانب في انتهاك مباشرة من ال [جنتلمن'س غريمنت] [أونوريتّن] أنت بلغت مع نا [بودي لنغج] لجنة قبل أن فوّض نحن زعيم جماعة [إيبوري] و [سركي] أن يرسل اسمك إلى [مر.]. رئيس? اهتمّت نحن أيضا يستطيع لا صالح حركتك متأخّرة مع الضمانة يعطىنا ب نا يوثق صديقة, محامية [إي-دو] لا -, ال [أتّورن-جنرل] شريفة من الاتّحاد فيدراليّ ووزير العدل. نحن نصدق يتذكّر أنت بعد لما سلفك, [نوهو] [ريبدو], اضطرّ ذهبت…

سيدة [شيرمن] [ما], في هذا أوقات من فترة ركود شاملة عندما حتّى العالم الناس غنيّة, من [بيلّ غتس] إلى ريتشارد [برنسن], يراقبون مالهم ويتبنّى إجراءات مختلفة أن يقطع إنفاق, قائمت ميلان إلى جانبك يعرض أعضاءنا إلى ضغطة غيرضروري أن ينفق وهذا ماذا أكثر من أعضاءنا يجد هكذا [أونبردونبل]. نحن كلّ نعرف أنّ نيجيريا بدائيّة إيجار مجتمعة حيث أعضاء من الجمهور يتوقّعون الناس مثل نا أن يأكل القالب وطنيّة ووزّعت الكسرات من ذلك إلى الراسب خثالة المجتمعة من خلال هبات, إحسانات, أسس ومبادرات متنوّعة [بيوبل-ورينتد]. هذا يفسّر لما جماعات يسقطون على واحدة آخر أن يعطينا [شفتينسي] عناوين, جامعات تدافع أن يمنحنا شهادة دكتوراه شرفيّة, تنظيمات من كلّ تدرّج لون محاولة أن يجعلنا أسياد. يندفع كلّ قطعة المجتمعة أن يجعلنا قاذفات رئيسيّة في حادثاتهم.

في هذا أوقات الفترة ركود, يواجه نحن مع هذا طلبات ب يدّعي أن يكون [بروك]. فقط أسبوع متأخّرة, منح واحدة من نا يحترم أعضاء فقط [ن100], 000 كقاذفة رئيسيّة في [فوند ريسنغ] مرسم ل يقترح كوخ مستشفى [هوم توون] ه. هو قال القرويات سعيدة أن "يدير" الأرملة عثّ هو منح لأنّ أوقات يكونون يستعصي. الآن, أنّ يعرف قرويات أنّ هو نهب أكثر من [ن10] بليون. أنت قد دهنت هذا رجل دولة قديمة كمنافقة وكذابة [إين ث س وف] الناسه. يتلقّى واحدة من أعضاءنا أنثويّة أكثر قصة محرج. قاربت هو تلقّى يكون بالوالد من طفلة يائسة مع فتحة بئر في القلب. احتاج الطفلة عملية ملحّة أنّ كلّف تقريبا [ن5] مليون. هو أعطىهم تدقيق ال [ن20], 000 [نيرا], يذكر صعوبة ماليّة في هذا أوقات مضطربة. الآن, يقول قائمت ميلان إلى جانبك هو سرق ملايين! إن الطفلة يموت, ماذا أنت تتوقّع الناس أن يفكّر من ه?

يضعنا أنت يتلقّى أيضا في بقعة مشدودة جدّا مع الصناعة [بنتكستل]. [أس و لّ نوو], الصناعة [بنتكستل] القطاعة مهتزّة أكثر من اقتصادنا, يأتي ثانية فقط إلى القطاع النّفط. يعني المعركة لانهائيّة بين رئيس [ير]' [أدوا] ومناضلاته في نيجر دلتا أنّ [بنتكستليسم] القطاعة وحيدة أنّ يكون حاليّا يبقي نيجيريا اقتصاد. سيدة [شيرمن] [ما], أنت يستطيع لا يدّعي أن يكون غير واع من الحقيقة أنّ ال [ووركينغ رلأيشنشيب] بين [نلووتر] [لغس-يبدن] مستعجلة طريق [بنتكستل] تطوير جمعية مركزية إلى الصحة من نيجيريا اقتصاد. عقب زار كلّ أنت العميد من هذا جمعية [بنتكستل] مع كلّ ملاكة يربط إلى مكتبك. [نلووتر] أسّست علاقة مع زعيمات [بنتكستل] كلّيّا على ثقة. نحن ندفع عشرنا ويجعل هبات نظاميّة ب يفيد ماذا هو قد سرّ اللورد أن يضيف حتّى نا ووراثتنا.

أسبوع متأخّرة, ذهب واحدة من نا أكثر يحترم أعضاء إلى [ددّي] جنرال [أفرسر] أن يشتكي من اضطراب ماليّة. هو قال كان هو لذلك [بروك], وراثته لذلك استنفد, أنّ هو استطاع فقط منحت [أن ميلّيون] [نيرا] هذا وقت حوالي أن يتقدّم العمل الإلهة. كان يحسّ أنّ قوى, إمارات, وسيادات في عمل أن يستنفد الرجل وراثة وجعلت فقيرة بنك حسابات جزءه, [ددّي] [غ.و] ذهب إلى اللورد على منفعته. فقط لقائمت ميلان إلى جانبك أن يظهر هذا أسبوع ووضعته في الكتيفة من أنّ الذي سرق بين ثلاثون إلى مئة بليون [نيرا]! أنت قد هتكت هذا يحترم رجل دولة قديمة. كيف يكون هو الآن أن ينظر [ددّي] [غ.و.]. في الأعين? ما نوع الشهادة أنت تتوقّعه أن يعطي يوم الأحد تالية? سابقا, [أدفيز] أعضاء من المجموعة [ديسكيبلينري كمّيتّ] الرجل فقيرة أن يزرع عشرة نسبة مئويّة من ال [لووت] إجماليّة أنت أعلنت كبذرة في الكرم فناء من اللورد. أنّ الطريق وحيدة, هم يؤكّده, أن يستردّبنفسي [إين ث س وف] اللورد.

غير أنّ ليس أنّ يتساوى ال أكثر يكدّر جزء من هذا [سغ] تعيسة. يتفادى أكثر من أعضاءنا يتلقّى يكون [لغس-يبدن] أتوستراد كنائس بما أنّ أنت نشرت قائمت ميلان إلى جانبك. كلّ أنّ يعرف كنائس الآن ماذا هم يتلقّون ولا أحد حقّا يريد أن يكون جعلت أن يسعل خارجا عشرة نسبة مئويّة من أنّ مال كبذرة. جوهريّا, أنت يمكن يتلقّى [إيرّبربلي] ضرّرت القديم العهد وعلاقة [موتثلّ-بنفيسل] بين [نلووتر] والأمة صناعة [بنتكستل]. [أت ا تيم وهن] يعتبر رئيس [ير]' [أدوا] [بنتكستليسم] واحدة من القطاعات حرجة أنّ استطاع تزحزحتنا [كلوسر تو] يلتقي الألفية تطوير أهداف, أنت عمل, سيدة [شيرمن], مبلغات إلى تخريب اقتصاديّة.

[ما], يعطي أنت يزعج إشارات. نحن نعرف أنت بعد واحدة من نا. نحن نعرف أنت ينبغي ظهرت أن يكون أتمّت شيء حول فساد. نحن نعرف سيضمن أنت أنّ حالات ضدّ أعضاءنا يجرّون [أن ند ون] وفوق. نحن نعرف سيجد أنت قاضيات مواتي يتأهّب أن يبيع [سلب-ون-ث-وريست] أحكام [أت ا ديسكونت] - نحن شاكرة ل ك ممتازة يعالج من زعيم جماعة [ستكهولدر] [إيغبينديون] محظوظة حالة. غير أنّ نحن يستطيع لا يكون أيضا يوقن. أنت ترى, [نوهو] [ريبدو] خدعنا. أوّلا فكّر نحن [غر-غرا] ه كان كلّ مظاهر. [بي ث تيم] حقّق نحن أنّ الفتى حمقاء كان حقّا جدّيّة حول يتنازع فساد, [توو موش] إتلاف تلقّى يكون أتمّت. هكذا نحن يستطيع لا يأخذ فرص مع أنت. فقط أن يؤكّدنا أنّ لا يدوّم أنت نحو [نوهو] [ريبدو] فلسفة, أنت كنت هيّأت إلى يلتقي مع نا صنف فوائد تأمين لجنة في ملاءمتك?
إحترامات دافئة,

شيخات لجنة من [نلووتر]
زعيم جماعة و [ستكهولدر] لجنة ال [نلووتر]

[كّ]:

رئيس [ير]' [أدوا]
[إي-دو] محامية لا - اهتمّت
عضو مجلس الشيوخ متميّزة دايفيد [مرك]
[هونووربل] [ديمجي] [بنكول]
فانسنت رئيسيّة [أغبولفور]
كلّ [بدب] حاكمات

Barack Obama's Speech in Ghana as released by the White House.

Good morning. It is an honor for me to be in Accra, and to speak to the representatives of the people of Ghana. I am deeply grateful for the welcome that I've received, as are Michelle, Malia and Sasha Obama. Ghana's history is rich, the ties between our two countries are strong, and I am proud that this is my first visit to sub-Saharan Africa as President of the United States.

I am speaking to you at the end of a long trip. I began in Russia, for a Summit between two great powers. I traveled to Italy, for a meeting of the world's leading economies. And I have come here, to Ghana, for a simple reason: the 21st century will be shaped by what happens not just in Rome or Moscow or Washington, but by what happens in Accra as well.

This is the simple truth of a time when the boundaries between people are overwhelmed by our connections. Your prosperity can expand America's. Your health and security can contribute to the world's. And the strength of your democracy can help advance human rights for people everywhere.

So I do not see the countries and peoples of Africa as a world apart; I see Africa as a fundamental part of our interconnected world — as partners with America on behalf of the future that we want for all our children. That partnership must be grounded in mutual responsibility, and that is what I want to speak with you about today.

We must start from the simple premise that Africa's future is up to Africans.

I say this knowing full well the tragic past that has sometimes haunted this part of the world. I have the blood of Africa within me, and my family's own story encompasses both the tragedies and triumphs of the larger African story.

My grandfather was a cook for the British in Kenya, and though he was a respected elder in his village, his employers called him "boy" for much of his life. He was on the periphery of Kenya's liberation struggles, but he was still imprisoned briefly during repressive times. In his life, colonialism wasn't simply the creation of unnatural borders or unfair terms of trade — it was something experienced personally, day after day, year after year.

My father grew up herding goats in a tiny village, an impossible distance away from the American universities where he would come to get an education. He came of age at an extraordinary moment of promise for Africa. The struggles of his own father's generation were giving birth to new nations, beginning right here in Ghana. Africans were educating and asserting themselves in new ways. History was on the move.

But despite the progress that has been made — and there has been considerable progress in parts of Africa — we also know that much of that promise has yet to be fulfilled. Countries like Kenya, which had a per capita economy larger than South Korea's when I was born, have been badly outpaced. Disease and conflict have ravaged parts of the African continent. In many places, the hope of my father's generation gave way to cynicism, even despair.

It is easy to point fingers, and to pin the blame for these problems on others. Yes, a colonial map that made little sense bred conflict, and the West has often approached Africa as a patron, rather than a partner. But the West is not responsible for the destruction of the Zimbabwean economy over the last decade, or wars in which children are enlisted as combatants. In my father's life, it was partly tribalism and patronage in an independent Kenya that for a long stretch derailed his career, and we know that this kind of corruption is a daily fact of life for far too many.

Of course, we also know that is not the whole story. Here in Ghana, you show us a face of Africa that is too often overlooked by a world that sees only tragedy or the need for charity. The people of Ghana have worked hard to put democracy on a firmer footing, with peaceful transfers of power even in the wake of closely contested elections. And with improved governance and an emerging civil society, Ghana's economy has shown impressive rates of growth.

This progress may lack the drama of the 20th century's liberation struggles, but make no mistake: it will ultimately be more significant. For just as it is important to emerge from the control of another nation, it is even more important to build one's own.

So I believe that this moment is just as promising for Ghana — and for Africa — as the moment when my father came of age and new nations were being born. This is a new moment of promise. Only this time, we have learned that it will not be giants like Nkrumah and Kenyatta who will determine Africa's future. Instead, it will be you — the men and women in Ghana's Parliament, and the people you represent. Above all, it will be the young people — brimming with talent and energy and hope — who can claim the future that so many in my father's generation never found.

To realize that promise, we must first recognize a fundamental truth that you have given life to in Ghana: development depends upon good governance. That is the ingredient which has been missing in far too many places, for far too long. That is the change that can unlock Africa's potential. And that is a responsibility that can only be met by Africans.

As for America and the West, our commitment must be measured by more than just the dollars we spend. I have pledged substantial increases in our foreign assistance, which is in Africa's interest and America's. But the true sign of success is not whether we are a source of aid that helps people scrape by — it is whether we are partners in building the capacity for transformational change.

This mutual responsibility must be the foundation of our partnership. And today, I will focus on four areas that are critical to the future of Africa and the entire developing world: democracy; opportunity; health; and the peaceful resolution of conflict.

First, we must support strong and sustainable democratic governments.

As I said in Cairo, each nation gives life to democracy in its own way, and in line with its own traditions. But history offers a clear verdict: governments that respect the will of their own people are more prosperous, more stable and more successful than governments that do not.

This is about more than holding elections — it's also about what happens between them. Repression takes many forms, and too many nations are plagued by problems that condemn their people to poverty. No country is going to create wealth if its leaders exploit the economy to enrich themselves, or police can be bought off by drug traffickers. No business wants to invest in a place where the government skims 20 percent off the top, or the head of the port authority is corrupt. No person wants to live in a society where the rule of law gives way to the rule of brutality and bribery. That is not democracy, that is tyranny, and now is the time for it to end.

In the 21st century, capable, reliable and transparent institutions are the key to success — strong parliaments and honest police forces; independent judges and journalists; a vibrant private sector and civil society. Those are the things that give life to democracy, because that is what matters in peoples' lives.

Time and again, Ghanaians have chosen Constitutional rule over autocracy, and shown a democratic spirit that allows the energy of your people to break through. We see that in leaders who accept defeat graciously, and victors who resist calls to wield power against the opposition. We see that spirit in courageous journalists like Anas Aremeyaw Anas, who risked his life to report the truth. We see it in police like Patience Quaye, who helped prosecute the first human trafficker in Ghana. We see it in the young people who are speaking up against patronage and participating in the political process.

Across Africa, we have seen countless examples of people taking control of their destiny and making change from the bottom up. We saw it in Kenya, where civil society and business came together to help stop postelection violence. We saw it in South Africa, where over three quarters of the country voted in the recent election — the fourth since the end of apartheid. We saw it in Zimbabwe, where the Election Support Network braved brutal repression to stand up for the principle that a person's vote is their sacred right.

Make no mistake: history is on the side of these brave Africans and not with those who use coups or change Constitutions to stay in power. Africa doesn't need strongmen, it needs strong institutions.

America will not seek to impose any system of government on any other nation — the essential truth of democracy is that each nation determines its own destiny. What we will do is increase assistance for responsible individuals and institutions, with a focus on supporting good governance — on parliaments, which check abuses of power and ensure that opposition voices are heard; on the rule of law, which ensures the equal administration of justice; on civic participation, so that young people get involved; and on concrete solutions to corruption like forensic accounting, automating services, strengthening hot lines and protecting whistle-blowers to advance transparency and accountability.

As we provide this support, I have directed my administration to give greater attention to corruption in our human rights report. People everywhere should have the right to start a business or get an education without paying a bribe. We have a responsibility to support those who act responsibly and to isolate those who don't, and that is exactly what America will do.

This leads directly to our second area of partnership — supporting development that provides opportunity for more people.

With better governance, I have no doubt that Africa holds the promise of a broader base for prosperity. The continent is rich in natural resources. And from cell phone entrepreneurs to small farmers, Africans have shown the capacity and commitment to create their own opportunities. But old habits must also be broken. Dependence on commodities — or on a single export — concentrates wealth in the hands of the few and leaves people too vulnerable to downturns.

In Ghana, for instance, oil brings great opportunities, and you have been responsible in preparing for new revenue. But as so many Ghanaians know, oil cannot simply become the new cocoa. From South Korea to Singapore, history shows that countries thrive when they invest in their people and infrastructure; when they promote multiple export industries, develop a skilled work force and create space for small and medium-sized businesses that create jobs.

As Africans reach for this promise, America will be more responsible in extending our hand. By cutting costs that go to Western consultants and administration, we will put more resources in the hands of those who need it, while training people to do more for themselves. That is why our $3.5 billion food security initiative is focused on new methods and technologies for farmers — not simply sending American producers or goods to Africa. Aid is not an end in itself. The purpose of foreign assistance must be creating the conditions where it is no longer needed.

America can also do more to promote trade and investment. Wealthy nations must open our doors to goods and services from Africa in a meaningful way. And where there is good governance, we can broaden prosperity through public-private partnerships that invest in better roads and electricity; capacity-building that trains people to grow a business; and financial services that reach poor and rural areas. This is also in our own interest — for if people are lifted out of poverty and wealth is created in Africa, new markets will open for our own goods.

One area that holds out both undeniable peril and extraordinary promise is energy. Africa gives off less greenhouse gas than any other part of the world, but it is the most threatened by climate change. A warming planet will spread disease, shrink water resources and deplete crops, creating conditions that produce more famine and conflict. All of us — particularly the developed world — have a responsibility to slow these trends — through mitigation, and by changing the way that we use energy. But we can also work with Africans to turn this crisis into opportunity.

Together, we can partner on behalf of our planet and prosperity and help countries increase access to power while skipping the dirtier phase of development. Across Africa, there is bountiful wind and solar power; geothermal energy and bio-fuels. From the Rift Valley to the North African deserts; from the Western coast to South Africa's crops — Africa's boundless natural gifts can generate its own power, while exporting profitable, clean energy abroad.

These steps are about more than growth numbers on a balance sheet. They're about whether a young person with an education can get a job that supports a family; a farmer can transfer their goods to the market; or an entrepreneur with a good idea can start a business. It's about the dignity of work. Its about the opportunity that must exist for Africans in the 21st century.

Just as governance is vital to opportunity, it is also critical to the third area that I will talk about — strengthening public health.

In recent years, enormous progress has been made in parts of Africa. Far more people are living productively with HIV/AIDS, and getting the drugs they need. But too many still die from diseases that shouldn't kill them. When children are being killed because of a mosquito bite, and mothers are dying in childbirth, then we know that more progress must be made.

Yet because of incentives — often provided by donor nations — many African doctors and nurses understandably go overseas, or work for programs that focus on a single disease. This creates gaps in primary care and basic prevention. Meanwhile, individual Africans also have to make responsible choices that prevent the spread of disease, while promoting public health in their communities and countries.

Across Africa, we see examples of people tackling these problems. In Nigeria, an interfaith effort of Christians and Muslims has set an example of cooperation to confront malaria. Here in Ghana and across Africa, we see innovative ideas for filling gaps in care — for instance, through E-Health initiatives that allow doctors in big cities to support those in small towns.

America will support these efforts through a comprehensive, global health strategy. Because in the 21st century, we are called to act by our conscience and our common interest. When a child dies of a preventable illness in Accra, that diminishes us everywhere. And when disease goes unchecked in any corner of the world, we know that it can spread across oceans and continents.

That is why my administration has committed $63 billion to meet these challenges. Building on the strong efforts of President Bush, we will carry forward the fight against HIV/AIDS. We will pursue the goal of ending deaths from malaria and tuberculosis, and eradicating polio. We will fight neglected tropical disease. And we won't confront illnesses in isolation — we will invest in public health systems that promote wellness and focus on the health of mothers and children.

As we partner on behalf of a healthier future, we must also stop the destruction that comes not from illness, but from human beings — and so the final area that I will address is conflict.

Now let me be clear: Africa is not the crude caricature of a continent at war. But for far too many Africans, conflict is a part of life, as constant as the sun. There are wars over land and wars over resources. And it is still far too easy for those without conscience to manipulate whole communities into fighting among faiths and tribes.

These conflicts are a millstone around Africa's neck. We all have many identities — of tribe and ethnicity; of religion and nationality. But defining oneself in opposition to someone who belongs to a different tribe, or who worships a different prophet, has no place in the 21st century. Africa's diversity should be a source of strength, not a cause for division. We are all God's children. We all share common aspirations — to live in peace and security; to access education and opportunity; to love our families, our communities, and our faith. That is our common humanity.

That is why we must stand up to inhumanity in our midst. It is never justifiable to target innocents in the name of ideology. It is the death sentence of a society to force children to kill in wars. It is the ultimate mark of criminality and cowardice to condemn women to relentless and systematic rape. We must bear witness to the value of every child in Darfur and the dignity of every woman in Congo. No faith or culture should condone the outrages against them. All of us must strive for the peace and security necessary for progress.

Africans are standing up for this future. Here, too, Ghana is helping to point the way forward. Ghanaians should take pride in your contributions to peacekeeping from Congo to Liberia to Lebanon, and in your efforts to resist the scourge of the drug trade. We welcome the steps that are being taken by organizations like the African Union and ECOWAS to better resolve conflicts, keep the peace, and support those in need. And we encourage the vision of a strong, regional security architecture that can bring effective, transnational force to bear when needed.

America has a responsibility to advance this vision, not just with words, but with support that strengthens African capacity. When there is genocide in Darfur or terrorists in Somalia, these are not simply African problems — they are global security challenges, and they demand a global response. That is why we stand ready to partner through diplomacy, technical assistance, and logistical support, and will stand behind efforts to hold war criminals accountable. And let me be clear: our Africa Command is focused not on establishing a foothold in the continent, but on confronting these common challenges to advance the security of America, Africa and the world.

In Moscow, I spoke of the need for an international system where the universal rights of human beings are respected, and violations of those rights are opposed. That must include a commitment to support those who resolve conflicts peacefully, to sanction and stop those who don't, and to help those who have suffered. But ultimately, it will be vibrant democracies like Botswana and Ghana which roll back the causes of conflict, and advance the frontiers of peace and prosperity.

As I said earlier, Africa's future is up to Africans.

The people of Africa are ready to claim that future. In my country, African-Americans — including so many recent immigrants — have thrived in every sector of society. We have done so despite a difficult past, and we have drawn strength from our African heritage. With strong institutions and a strong will, I know that Africans can live their dreams in Nairobi and Lagos; in Kigali and Kinshasa; in Harare and right here in Accra.

Fifty-two years ago, the eyes of the world were on Ghana. And a young preacher named Martin Luther King traveled here, to Accra, to watch the Union Jack come down and the Ghanaian flag go up. This was before the march on Washington or the success of the civil rights movement in my country. Dr. King was asked how he felt while watching the birth of a nation. And he said: "It renews my conviction in the ultimate triumph of justice."

Now, that triumph must be won once more, and it must be won by you. And I am particularly speaking to the young people. In places like Ghana, you make up over half of the population. Here is what you must know: the world will be what you make of it.

You have the power to hold your leaders accountable and to build institutions that serve the people. You can serve in your communities and harness your energy and education to create new wealth and build new connections to the world. You can conquer disease, end conflicts and make change from the bottom up. You can do that. Yes you can. Because in this moment, history is on the move.

But these things can only be done if you take responsibility for your future. It won't be easy. It will take time and effort. There will be suffering and setbacks. But I can promise you this: America will be with you. As a partner. As a friend. Opportunity won't come from any other place, though — it must come from the decisions that you make, the things that you do, and the hope that you hold in your hearts.

Freedom is your inheritance. Now, it is your responsibility to build upon freedom's foundation. And if you do, we will look back years from now to places like Accra and say that this was the time when the promise was realized — this was the moment when prosperity was forged; pain was overcome; and a new era of progress began. This can be the time when we witness the triumph of justice once more.

Thank you.

Obama au Ghana, Afrique !
Automatically translated into French thanks to WorldLingo
Discours de Barack Obama au Ghana comme libéré par la Maison Blanche.

Bonjour. C'est un honneur pour que je soit à Accra, et à parle aux représentants du peuple du Ghana. Je suis profondément reconnaissant pour la bienvenue que j'ai reçue, de même que Michelle, Malia et Sasha Obama. L'histoire du Ghana est riche, les cravates entre nos deux pays sont fortes, et je suis fier que ce soit ma première visite en Afrique sous-saharien comme président des Etats-Unis.

Je te parle à la fin d'un long voyage. J'ai commencé en Russie, pour un sommet entre deux grandes puissances. J'ai voyagé en Italie, pour une réunion des économies principales mondiales. Et je suis venu ici, au Ghana, pour une raison simple : le 21ème siècle sera formé par ce qui se produit pas simplement à Rome ou Moscou ou Washington, mais par ce qui se produit à Accra aussi bien.

C'est la vérité simple d'un moment où les frontières entre les personnes sont accablées par nos raccordements. Votre prospérité peut augmenter l'Amérique. Votre santé et sécurité peuvent contribuer au monde. Et la force de votre démocratie peut aider les droits de l'homme anticipés pour des personnes partout.

Ainsi je ne vois pas les pays et les peuples de l'Afrique comme monde à part ; Je vois l'Afrique comme partie fondamentale de notre monde relié ensemble - comme associés avec l'Amérique au nom du futur que nous voulons pour tous nos enfants. Cette association doit être fondue dans la responsabilité mutuelle, et est ce ce que je veux pour parler avec toi au sujet d'aujourd'hui.

Nous devons commencer à partir des lieux simples que le futur de l'Afrique est jusqu'aux Africains.

Je dis ce plein puits sachant le passé tragique qui a parfois hanté la présente partie du monde. J'ai le sang de l'Afrique chez moi, et la propre histoire de ma famille entoure les tragédies et des triomphes de l'histoire africaine plus grande.

Mon père était un cuisinier pour les Anglais au Kenya, et bien qu'il ait été un aîné respecté dans son village, ses employeurs l'ont appelé « garçon » pendant beaucoup de sa vie. Il était sur la périphérie des luttes de la libération du Kenya, mais il était encore emprisonné brièvement pendant des périodes répressives. Dans sa vie, le colonialisme n'était pas simplement la création des frontières artificielles ou des termes de l'échange injustes - il était quelque chose éprouvée personnellement, jour après jour, année après année.

Mon père s'est développé vers le haut vivant en troupe des chèvres dans un village minuscule, une distance impossible loin des universités américaines où il viendrait pour obtenir une éducation. Il est venu de l'âge à un moment extraordinaire de promesse pour l'Afrique. Les luttes de la génération de son propre père donnaient naissance à de nouvelles nations, commençant bien ici au Ghana. Les Africains étaient instruisants et s'affirmants de nouvelles manières. L'histoire était sur le mouvement.

Mais en dépit du progrès qui a été fait - et il y a eu des progrès considérables dans les régions de l'Afrique - nous savent également que beaucoup de cette promesse a pour être accomplie encore. Les pays aiment le Kenya, qui a eu par habitant une économie Corée du Sud plus en grande partie que quand je suis né, ont été mal dépassés. La maladie et le conflit ont ravagé des parties du continent africain. Dans beaucoup d'endroits, l'espoir de la génération de mon père a mené au cynisme, désespèrent même.

Il est facile de diriger des doigts, et de goupiller le blâme pour ces problèmes sur d'autres. Oui, une carte coloniale qui a semblé à peu raisonnable a multiplié le conflit, et l'ouest a souvent approché l'Afrique en tant que patron, plutôt qu'un associé. Mais l'ouest n'est pas responsable de la destruction de l'économie zimbabwéenne pendant la dernière décennie, ou des guerres dans lesquelles des enfants sont enrôlés comme combattants. Dans la vie de mon père, c'était en partie tribalisme et patronage au Kenya indépendant qui pour un long bout droit a déraillé sa carrière, et nous savons que ce genre de corruption est un fait quotidien de la vie pour loin un trop grand nombre.

Naturellement, nous savons également qui n'est pas l'histoire entière. Voici que dans au Ghana, vous nous montrez un visage de l'Afrique qui est trop souvent donnée sur par un monde qui voit seulement la tragédie ou le besoin de charité. Le peuple du Ghana a travaillé dur pour mettre la démocratie sur une pose plus ferme, avec des transferts paisibles de puissance même à la suite des élections étroitement contestées. Et avec le gouvernement amélioré et une société civile naissante, l'économie du Ghana a montré des taux de croissance impressionnants.

Ce progrès peut manquer du drame du 20ème des luttes de la libération siècle, mais ne fait aucune erreur : il sera finalement plus significatif. Que juste comme il est important d'émerger de la commande d'une autre nation, il est bien plus important de construire le son propre.

Ainsi je crois que ce moment est comme prometteur juste pour le Ghana - et pour l'Afrique - que le moment où mon père est venu de l'âge et de nouvelles nations étaient soutenues. C'est un nouveau moment de promesse. Seulement cette fois, nous avons appris que ce ne sera pas des géants comme Nkrumah et Kenyatta qui détermineront le futur de l'Afrique. Au lieu de cela, ce sera toi - les hommes et les femmes au Parlement du Ghana, et le peuple que vous représentez. Surtout, ce sera les jeunes - débordant avec le talent et l'énergie et espérer - qui peuvent réclamer le futur que tellement beaucoup dans la génération de mon père n'ont jamais trouvé.

Pour se rendre compte que la promesse, nous doit d'abord identifier une vérité fondamentale que vous avez donnée à la vie au Ghana : le développement dépend du bon gouvernement. C'est l'ingrédient qui a été absent dans loin trop d'endroits, pour loin trop long. C'est le changement qui peut ouvrir le potentiel de l'Afrique. Et c'est une responsabilité qui peut seulement être rencontrée par Africans.

Quant à l'Amérique et à l'ouest, notre engagement doit être mesuré par plus que juste les dollars que nous dépensons. J'ai mis en gage des augmentations substantielles de notre aide étrangère, qui est l'intérêt et en Amérique de l'Afrique. Mais le signe vrai du succès n'est pas si nous sommes une source d'aide qui aide des personnes à érafler par - il est si nous sommes des associés en établissant la capacité pour le changement transformationnel.

Cette responsabilité mutuelle doit être la base de notre association. Et aujourd'hui, je me concentrerai sur quatre secteurs qui sont critiques au futur de l'Afrique et du monde en voie de développement entier : démocratie ; occasion ; santé ; et la résolution paisible du conflit.

D'abord, nous devons soutenir des gouvernements démocratiques forts et soutenables.

Comme I dit au Caire, chaque nation donne la vie à la démocratie de sa propre manière, et en conformité avec ses propres traditions. Mais l'histoire offre un verdict clair : gouvernements qui respectent la volonté de leurs propres personnes sont plus prospères, plus stables et plus réussis que les gouvernements qui pas.

C'est au sujet de plus que tenant des élections - il est également au sujet de ce qui se produit entre elles. La répression prend beaucoup de formes, et trop de nations sont infestées par les problèmes qui condamnent leurs personnes à la pauvreté. Aucun pays ne va créer la richesse si ses chefs exploitent l'économie pour s'enrichir, ou la police peut être achetée au loin par des trafiquants de drogue. Aucune affaire ne veut investir dans un endroit où le gouvernement écrème 20 pour cent outre du dessus, ou la tête de l'autorité gauche est corrompue. Aucune personne ne veut vivre dans une société où la règle de la loi mène à la règle de la brutalité et du corruption. Ce n'est pas démocratie, c'est tyrannie, et est maintenant l'heure pour lui de finir.

Au 21ème siècle, les établissements capables, dignes de confiance et transparents sont la clef au succès - les parlements forts et les forces honnêtes de police ; juges et journalistes d'indépendant ; un secteur privé vibrant et une société civile. Telles sont les choses qui donnent la vie à la démocratie, parce que c'est ce qui importe en vies des peuples.

Maintes et maintes fois, Ghanaians ont choisi la règle constitutionnelle au-dessus de l'autocratie, et ont montré un esprit démocratique qui permet à l'énergie de vos personnes de traverser. Nous voyons que dans les chefs qui acceptent la défaite aimablement, et les vainqueurs qui résistent à des appels pour utiliser la puissance contre l'opposition. Nous voyons cet esprit dans les journalistes courageux comme Anas Aremeyaw Anas, qui a risqué sa vie pour rapporter la vérité. Nous le voyons dans la police comme la patience Quaye, qui a aidé à poursuivre le premier trafiquant humain au Ghana. Nous le voyons dans les jeunes qui parlent vers le haut contre le patronage et participent au processus politique.

À travers l'Afrique, nous avons vu des exemples innombrables des personnes prenant la commande de leur destin et composant le changement du fond. Nous l'avons vu au Kenya, où la société et les affaires civiles sont venues ensemble pour aider à arrêter la violence après les élections. Nous l'avons vu en Afrique du Sud, où plus de trois quarts du pays a voté dans l'élection récente - le quart depuis la fin de la ségrégation. Nous l'avons vu au Zimbabwe, où le réseau de soutien d'élection a bravé la répression brutale pour se lever pour le principe que la voix d'une personne est leur juste sacré.

Ne faites aucune erreur : l'histoire est du côté de ces derniers bravent des Africains et pas avec ceux qui emploient des coups ou changent des constitutions en séjour dans la puissance. L'Afrique n'a pas besoin d'hommes forts, il a besoin d'établissements forts.

L'Amérique ne cherchera pas à n'imposer aucun système de gouvernement à aucune autre nation - la vérité essentielle de la démocratie est que chaque nation détermine son propre destin. Ce que nous ferons est d'augmenter l'aide pour les individus et les établissements responsables, avec un foyer sur soutenir le bon gouvernement - sur les parlements, qui vérifient des abus de puissance et s'assurent que des voix d'opposition sont entendues ; sur la règle de loi, qui assure l'administration égale de la justice ; sur la participation civique, de sorte que les jeunes deviennent impliqués ; et sur les solutions concrètes à la corruption aimez la comptabilité légale, en automatisant des services, en renforçant les lignes directes et en protégeant des siffler-ventilateurs pour avancer le transparent et la responsabilité.

Car nous fournissons cet appui, j'ai dirigé mon administration donne une plus grande attention à la corruption dans notre rapport de droits de l'homme. Les gens partout devraient avoir le droit de commencer des affaires ou d'obtenir une éducation sans payer un dessous de table. Nous avons une responsabilité de soutenir ceux qui agissent de façon responsable et d'isoler ceux qui pas, et est exactement ce ce que l'Amérique fera.

Ceci mène directement à notre deuxième secteur d'association - le développement de support qui présente le moyen de plus de personnes.

Avec un meilleur gouvernement, je n'ai aucun doute que l'Afrique tient la promesse d'une plus large base pour la prospérité. Le continent est riche en ressources naturelles. Et des entrepreneurs de téléphone portable à de petits fermiers, les Africains ont montré la capacité et l'engagement de créer leurs propres occasions. Mais de vieilles habitudes doivent également être cassées. La dépendance à l'égard des produits - ou sur une exportation simple - richesse de concentrés dans les mains des peu et feuilles peuplent trop vulnérable aux diminutions.

En le Ghana, par exemple, l'huile apporte de grandes occasions, et vous avez été responsable dans la préparation au nouveau revenu. Mais pendant que tellement beaucoup de Ghanaians savent, l'huile ne peut pas simplement devenir le nouveau cacao. De Corée du Sud vers Singapour, l'histoire prouve que les pays prospèrent quand ils investissent en leurs personnes et infrastructure ; quand ils favorisent des industries d'exportation multiples, développez une main-d'oeuvre habile et créez l'espace pour les petites et moyennes entreprises qui créent des emplois.

Car les Africains atteignent pour cette promesse, l'Amérique sera plus responsable en prolongeant notre main. En réduisant les coûts qui vont aux conseillers et à l'administration occidentaux, nous mettrons plus de ressources dans les mains de ceux qui ont besoin de elle, tandis que les personnes s'exerçantes pour faire plus pour lui-même. C'est pourquoi notre $3.5 milliards de nourriture d'initiative de sécurité sont concentrés sur les nouvelles méthodes et technologies pour des fermiers - pas simplement envoi des producteurs ou des marchandises américains en Afrique. L'aide n'est pas une fin en soi. Le but de l'aide étrangère doit créer les conditions où il n'est nécessaire plus.

L'Amérique peut également faire plus pour favoriser le commerce et l'investissement. Les nations riches doivent ouvrir nos portes aux marchandises et services d'Afrique d'une manière signicative. Et où il y a de bon gouvernement, nous pouvons élargir la prospérité par les associations public-privées qui investissent dans de meilleures routes et l'électricité ; capacité-bâtiment qui forme des personnes pour accroître des affaires ; et services financiers qui atteignent des secteurs pauvres et ruraux. C'est également dans notre propre intérêt - pour si les gens sont soulevés de la pauvreté et la richesse est créée en Afrique, les marchés s'ouvriront pour nos propres marchandises.

Un secteur qui donne le péril indéniable et la promesse extraordinaire est énergie. L'Afrique dégage moins de gaz de serre chaude que n'importe quelle autre partie du monde, mais elle est plus menacé par le changement de climat. Une planète de chauffage écartera la maladie, rétrécira des ressources d'eau et épuisera des récoltes, créant les conditions qui produisent plus de famine et sont en conflit. Tous les nous - en particulier le monde développé - ont une responsabilité de ralentir ces tendances - par la réduction, et en changeant la manière dont nous employons l'énergie. Mais nous pouvons également travailler avec des Africains pour transformer cette crise en occasion.

Ensemble, nous associé de bidon au nom de notre planète et prospérité et pays d'aide augmentons l'accès à la puissance tout en sautant la phase plus sale du développement. À travers l'Afrique, il y a vent bienfaisant et énergie solaire ; énergie et bio-carburants géothermiques. De la vallée de crevasse aux déserts africains du nord ; de la côte occidentale aux récoltes de l'Afrique du Sud - les cadeaux normaux illimités de l'Afrique peuvent développer sa propre puissance, tout en exportante profitable, nettoient l'énergie à l'étranger.

Ces étapes sont au sujet de plus que des nombres de croissance sur un bilan. Ils sont environ si un jeune avec une éducation peut obtenir un travail qui soutient une famille ; un fermier peut transférer leurs marchandises au marché ; ou un entrepreneur avec une bonne idée peut commencer des affaires. Il est au sujet de la dignité du travail. Son environ l'occasion qui doit exister pour des Africains au 21ème siècle.

Juste comme le gouvernement est essentiel à l'occasion, il est également critique au troisième secteur que je parlerai - renforcement de la santé publique.

Ces dernières années, l'énorme progrès a été accompli dans les régions de l'Afrique. Bien plus de personnes vivent productivement avec le HIV/SIDA, et obtiennent les drogues qu'elles ont besoin. Mais un trop grand nombre meurent toujours des maladies qui ne devraient pas les tuer. Quand des enfants sont tués en raison d'une morsure de moustique, et les mères meurent dans l'accouchement, alors nous savons que plus de progrès doit être accompli.

Pourtant en raison des incitations - souvent fournies par les nations de distributeur - beaucoup de médecins et infirmières africains vont tout naturellement outre-mer, ou travaillent pour les programmes qui se concentrent sur une maladie simple. Ceci crée des lacunes dans le soin primaire et l'empêchement de base. En attendant, les différents Africains doivent également faire les choix responsables qui empêchent la diffusion de la maladie, tout en favorisant la santé publique dans les leurs communautés et pays.

À travers l'Afrique, nous voyons des exemples des personnes abordant ces problèmes. Au Nigéria, un effort interconfessionnel des chrétiens et des musulmans a placé un exemple de coopération pour confronter la malaria. Ici au Ghana et à travers l'Afrique, nous voyons des idées innovatrices pour remplir lacunes dans le soin - par exemple, par les initiatives d'E-Santé qui permettent à des médecins dans de grandes villes de soutenir ceux dans de petites villes.

L'Amérique soutiendra ces efforts par une stratégie complète et globale de santé. Because in the 21st century, we are called to act by our conscience and our common interest. When a child dies of a preventable illness in Accra, that diminishes us everywhere. And when disease goes unchecked in any corner of the world, we know that it can spread across oceans and continents.

That is why my administration has committed $63 billion to meet these challenges. Building on the strong efforts of President Bush, we will carry forward the fight against HIV/AIDS. We will pursue the goal of ending deaths from malaria and tuberculosis, and eradicating polio. We will fight neglected tropical disease. And we won't confront illnesses in isolation — we will invest in public health systems that promote wellness and focus on the health of mothers and children.

As we partner on behalf of a healthier future, we must also stop the destruction that comes not from illness, but from human beings — and so the final area that I will address is conflict.

Now let me be clear: Africa is not the crude caricature of a continent at war. But for far too many Africans, conflict is a part of life, as constant as the sun. There are wars over land and wars over resources. And it is still far too easy for those without conscience to manipulate whole communities into fighting among faiths and tribes.

These conflicts are a millstone around Africa's neck. We all have many identities — of tribe and ethnicity; of religion and nationality. But defining oneself in opposition to someone who belongs to a different tribe, or who worships a different prophet, has no place in the 21st century. Africa's diversity should be a source of strength, not a cause for division. We are all God's children. We all share common aspirations — to live in peace and security; to access education and opportunity; to love our families, our communities, and our faith. That is our common humanity.

That is why we must stand up to inhumanity in our midst. It is never justifiable to target innocents in the name of ideology. It is the death sentence of a society to force children to kill in wars. It is the ultimate mark of criminality and cowardice to condemn women to relentless and systematic rape. We must bear witness to the value of every child in Darfur and the dignity of every woman in Congo. No faith or culture should condone the outrages against them. All of us must strive for the peace and security necessary for progress.

Africans are standing up for this future. Here, too, Ghana is helping to point the way forward. Ghanaians should take pride in your contributions to peacekeeping from Congo to Liberia to Lebanon, and in your efforts to resist the scourge of the drug trade. We welcome the steps that are being taken by organizations like the African Union and ECOWAS to better resolve conflicts, keep the peace, and support those in need. And we encourage the vision of a strong, regional security architecture that can bring effective, transnational force to bear when needed.

America has a responsibility to advance this vision, not just with words, but with support that strengthens African capacity. When there is genocide in Darfur or terrorists in Somalia, these are not simply African problems — they are global security challenges, and they demand a global response. That is why we stand ready to partner through diplomacy, technical assistance, and logistical support, and will stand behind efforts to hold war criminals accountable. And let me be clear: our Africa Command is focused not on establishing a foothold in the continent, but on confronting these common challenges to advance the security of America, Africa and the world.

In Moscow, I spoke of the need for an international system where the universal rights of human beings are respected, and violations of those rights are opposed. That must include a commitment to support those who resolve conflicts peacefully, to sanction and stop those who don't, and to help those who have suffered. But ultimately, it will be vibrant democracies like Botswana and Ghana which roll back the causes of conflict, and advance the frontiers of peace and prosperity.

As I said earlier, Africa's future is up to Africans.

The people of Africa are ready to claim that future. In my country, African-Americans — including so many recent immigrants — have thrived in every sector of society. We have done so despite a difficult past, and we have drawn strength from our African heritage. With strong institutions and a strong will, I know that Africans can live their dreams in Nairobi and Lagos; in Kigali and Kinshasa; in Harare and right here in Accra.

Fifty-two years ago, the eyes of the world were on Ghana. And a young preacher named Martin Luther King traveled here, to Accra, to watch the Union Jack come down and the Ghanaian flag go up. This was before the march on Washington or the success of the civil rights movement in my country. Dr. King was asked how he felt while watching the birth of a nation. And he said: "It renews my conviction in the ultimate triumph of justice."

Now, that triumph must be won once more, and it must be won by you. And I am particularly speaking to the young people. In places like Ghana, you make up over half of the population. Here is what you must know: the world will be what you make of it.

You have the power to hold your leaders accountable and to build institutions that serve the people. You can serve in your communities and harness your energy and education to create new wealth and build new connections to the world. You can conquer disease, end conflicts and make change from the bottom up. You can do that. Yes you can. Because in this moment, history is on the move.

But these things can only be done if you take responsibility for your future. It won't be easy. It will take time and effort. There will be suffering and setbacks. But I can promise you this: America will be with you. As a partner. As a friend. Opportunity won't come from any other place, though — it must come from the decisions that you make, the things that you do, and the hope that you hold in your hearts.

Freedom is your inheritance. Now, it is your responsibility to build upon freedom's foundation. And if you do, we will look back years from now to places like Accra and say that this was the time when the promise was realized — this was the moment when prosperity was forged; pain was overcome; and a new era of progress began. This can be the time when we witness the triumph of justice once more.

Thank you.

¡Obama en Ghana, África!
Automatically translated into Spanish thanks to WorldLingo
Discurso de Barack Obama en Ghana según lo lanzado por la casa blanca.

Buenos días. Es un honor para que esté en Accra, y hable a los representantes de la gente de Ghana. Soy profundamente agradecido para la recepción que he recibido, al igual que Michelle, Malia y Sasha Obama. La historia de Ghana es rica, los lazos entre nuestros dos países son fuertes, y soy orgulloso que ésta es mi primera visita a África sub-Saharan como presidente de los Estados Unidos.

Le estoy hablando en el final de un viaje largo. Comencé en Rusia, para una cumbre entre dos grandes energías. Viajé a Italia, para una reunión de las economías principales del mundo. Y he venido aquí, a Ghana, por una razón simple: el siglo XXI será formado por qué sucede no apenas en Roma o Moscú o Washington, pero por qué sucede en Accra también.

Ésta es la verdad simple de una época en que los límites entre la gente son abrumados por nuestras conexiones. Su prosperidad puede ampliar América. Su salud y seguridad pueden contribuir al mundo. Y la fuerza de su democracia puede ayudar a los derechos humanos anticipados para la gente por todas partes.

No veo tan a los países y a gente de África como mundo aparte; Veo África como parte fundamental de nuestro mundo interconectado - como socios con América a nombre del futuro que deseamos para todos nuestros niños. Esa sociedad se debe poner a tierra en responsabilidad mutua, y eso es lo que deseo para hablar con usted sobre hoy.

Debemos salir de la premisa simple que el futuro de África está hasta africanos.

Digo este pozo lleno que sabe el pasado trágico que ha frecuentado a veces esta parte del mundo. Tengo la sangre de África dentro de mí, y propia historia de mi familia abarca las tragedias y los triunfos de la historia africana más grande.

Mi abuelo era cocinero para los Británicos en Kenia, y aunque él era una anciano respetada en su aldea, sus patrones lo llamaron “muchacho” para mucha de su vida. Él estaba en la periferia de las luchas de la liberación de Kenia, pero lo todavía encarcelaron brevemente durante épocas represivas. En su vida, el colonialismo no era simplemente la creación de fronteras artificiales o de términos del comercio injustos - era algo experimentado personalmente, día tras día, año después del año.

Mi padre creció para arriba de reunión de cabras en una aldea minúscula, una distancia imposible lejos de las universidades americanas adonde él vendría conseguir una educación. Él vino de edad en un momento extraordinario de la promesa para África. Las luchas de la generación de su propio padre daban a luz a las nuevas naciones, comenzando a la derecha aquí en Ghana. Los africanos eran que educaban y afirmativos de nuevas maneras. La historia estaba en el movimiento.

Pero a pesar de el progreso que ha sido hecho - y ha habido progreso considerable en partes de África - nosotros también sabe que mucha de esa promesa tiene todavía ser satisfecha. Los países tienen gusto de Kenia, que tenía per capita una economía Corea más en gran parte que del sur cuando nací, se han pasado gravemente. La enfermedad y el conflicto tienen ravaged partes del continente africano. En muchos lugares, la esperanza de la generación de mi padre llevó al cinismo, incluso se desespera.

Es fácil señalar los dedos, y fijar la culpa para estos problemas en otros. Sí, un mapa colonial que tuvo poco sentido crió conflicto, y el oeste ha acercado a menudo a África como patrón, más bien que a un socio. Pero el oeste no es responsable de la destrucción de la economía de Zimbabwean durante la década pasada, o de las guerras en las cuales alistan a los niños como combatientes. En la vida de mi padre, era en parte tribalism y patrocinio en un Kenia independiente que para un estiramiento largo hizo descarrilar su carrera, y sabemos que esta clase de corrupción es un hecho diario de la vida para lejos demasiados.

Por supuesto, también sabemos que no es la historia entera. Aquí en Ghana, usted nos demuestra una cara de África que sea pasada por alto demasiado a menudo por un mundo que vea solamente tragedia o la necesidad de la caridad. La gente de Ghana ha trabajado difícilmente para poner democracia en un pie más firme, con transferencias pacíficas de la energía incluso como consecuencia de elecciones de cerca disputadas. Y con gobierno mejorado y una sociedad civil que emergía, la economía de Ghana ha demostrado índices de crecimiento impresionantes.

Este progreso puede carecer el drama de las luchas de la liberación del vigésimo siglo, pero no incurre en ninguna equivocación: será en última instancia más significativo. Que apenas pues es importante emerger del control de otra nación, es aún más importante construya lo suyo.

Creo tan que este momento es tan prometedor justo para Ghana - y para África - como el momento en que mi padre vino de edad y las nuevas naciones eran llevadas. Éste es un nuevo momento de la promesa. Solamente este vez, hemos aprendido que no será gigantes como Nkrumah y Kenyatta que determinen el futuro de África. En lugar, será usted - los hombres y las mujeres en el parlamento de Ghana, y la gente que usted representa. Sobretodo, será la gente joven - brimming con el talento y la energía y esperar - que pueden demandar el futuro que tan muchos en la generación de mi padre nunca encontraron.

Para realizar que la promesa, nosotros debe primero reconocer una verdad fundamental que usted ha dado a vida en a Ghana: el desarrollo depende de buen gobierno. Ése es el ingrediente que ha faltado en lejos demasiados lugares, para lejos demasiado largo. Ése es el cambio que puede abrir el potencial de África. Y ésa es una responsabilidad que se puede resolver solamente por africans.

En cuanto a América y al oeste, nuestra comisión se debe medir por más que apenas los dólares que pasamos. He prometido aumentos substanciales en nuestra ayuda extranjera, que está en el interés y América de África. Pero la muestra verdadera del éxito no es si somos una fuente de la ayuda que ayuda a la gente a raspar cerca - es si somos socios en la construcción de la capacidad para el cambio transformacional.

Esta responsabilidad mutua debe ser la fundación de nuestra sociedad. Y hoy, me centraré en cuatro áreas que sean críticas al futuro de África y del mundo que se convierte entero: democracia; oportunidad; salud; y la resolución pacífica del conflicto.

Primero, debemos apoyar gobiernos democráticos fuertes y sostenibles.

Como I dicho en El Cairo, cada nación da vida a la democracia de su propia manera, y conforme a sus propias tradiciones. Pero la historia ofrece un veredicto claro: gobiernos que respetan la voluntad de su propia gente son más prósperos, más estables y más acertados que los gobiernos que no lo hacen.

Esto está sobre más que celebrando elecciones - está también sobre qué sucede entre él. La represión toma muchas formas, y demasiadas naciones son plagadas por los problemas que condenan a su gente a la pobreza. Ningún país va a crear abundancia si sus líderes explotan la economía para enriquecerse, o el policía puede ser comprado apagado por los traficantes de la droga. Ningún negocio desea invertir en un lugar en donde el gobierno desnata 20 por ciento de la tapa, o el jefe de la autoridad portuaria es corrupto. Ninguna persona desea vivir en una sociedad donde la regla de la ley lleva a la regla de la brutalidad y del soborno. Ésa no es democracia, ésa es tiranía, y ahora es la época para él de terminar.

En el siglo XXI, las instituciones capaces, confiables y transparentes son la llave al éxito - los parlamentos fuertes y fuerzas honestas del policía; jueces y periodistas de la independiente; un sector privado vibrante y una sociedad civil. Ésas son las cosas que dan vida a la democracia, porque eso es qué importa en las vidas de la gente.

Repetidamente, Ghanaians ha elegido regla constitucional sobre autocracia, y ha demostrado un alcohol democrático que permite que la energía de su gente se rompa a través. Vemos que en los líderes que aceptan derrota graciosamente, y los vencedores que se oponen a llamadas para manejar energía contra la oposición. Vemos ese alcohol en periodistas valerosos como Anas Aremeyaw Anas, que arriesgó su vida para divulgar la verdad. Lo vemos en policía como la paciencia Quaye, que ayudó a procesar al primer traficante humano en Ghana. Lo vemos en la gente joven que está hablando para arriba contra patrocinio y está participando en el proceso político.

A través de África, hemos visto ejemplos incontables de la gente que tomaba control de su destino y que realizaba el cambio del fondo para arriba. Lo vimos en Kenia, adonde la sociedad y el negocio civiles vinieron juntos ayudar a parar violencia postelection. Lo vimos en Suráfrica, en donde sobre tres cuartos del país votó en la elección reciente - el cuarto desde el final del apartheid. Lo vimos en Zimbabwe, en donde la red de la ayuda de la elección braved la represión brutal para estar parada para arriba para el principio que el voto de una persona su correcto sagrado.

No incurra en ninguna equivocación: la historia está en el lado de estos africanos valientes y no con los que utilicen golpes o cambien constituciones a la estancia en energía. África no necesita a strongmen, él necesita a instituciones fuertes.

América no intentará imponer ningún sistema del gobierno ante ninguna otra nación - la verdad esencial de la democracia es que cada nación determina su propio destino. Qué haremos es aumentar la ayuda para los individuos y las instituciones responsables, con un foco en el soporte de buen gobierno - en los parlamentos, que comprueban abusos de la energía y se aseguran de que las voces de la oposición estén oídas; en la regla de la ley, que asegura la administración igual de la justicia; en la participación cívica, de modo que la gente joven consiga implicada; y en soluciones concretas a la corrupción tenga gusto de la contabilidad forense, automatizando servicios, consolidando líneas calientes y protegiendo silbar-sopladores para avanzar la transparencia y la responsabilidad.

Pues proporcionamos esta ayuda, he dirigido mi administración doy la mayor atención a la corrupción en nuestro informe de los derechos humanos. La gente por todas partes debe tener la derecha de comenzar un negocio o de conseguir una educación sin pagar un soborno. Tenemos una responsabilidad de apoyar a los que actúen responsable y de aislar a los que no lo hagan, y eso es exactamente lo que hará América.

Esto conduce directamente a nuestra segunda área de la sociedad - el desarrollo de soporte que proporciona la oportunidad para más gente.

Con un gobierno mejor, no tengo ninguna duda que África mantiene la promesa de una base más amplia para la prosperidad. El continente es rico en recursos naturales. Y de empresarios del teléfono de la célula a los granjeros pequeños, los africanos han demostrado la capacidad y la comisión de crear sus propias oportunidades. Pero los viejos hábitos deben también estar rotos. La dependencia de materias - o en una sola exportación - abundancia de los concentrados en las manos del pocos y las hojas puebla demasiado vulnerable a los descensos.

En Ghana, por ejemplo, aceite trae grandes oportunidades, y usted ha sido responsable en la preparación para el rédito nuevo. Pero como tan mucho Ghanaians sabe, el aceite no puede convertirse en simplemente el cacao nuevo. De Corea del sur a Singapur, la historia demuestra que prosperan los países cuando invierten en su gente e infraestructura; cuando promueven industrias de exportación múltiples, desarrolle una fuerza de trabajo experta y cree el espacio para los negocios pequeños y medianos que crean trabajos.

Pues los africanos alcanzan para esta promesa, América será más responsable en ampliar nuestra mano. Cortando los costes que van a los consultores y a la administración occidentales, pondremos más recursos en las manos de los que la necesiten, mientras que gente de entrenamiento para hacer más para sí mismos. Ése es porqué nuestro $3.5 mil millones del alimento de la iniciativa de la seguridad se centra en los nuevos métodos y tecnologías para los granjeros - no simplemente enviar productores o mercancías americanos a África. La ayuda no es un fin en sí. El propósito de la ayuda extranjera debe crear las condiciones donde se necesita no más.

América puede también hacer más para promover comercio y la inversión. Las naciones ricas deben abrir nuestras puertas en las mercancías y servicios de África de una manera significativa. Y donde hay buen gobierno, podemos ensanchar prosperidad con las sociedades público-privadas que invierten en caminos mejores y electricidad; capacidad-edificio que entrena a la gente para crecer un negocio; y servicios financieros que alcanzan áreas pobres y rurales. Esto está también en nuestro propio interés - para si levantan a la gente de pobreza y la abundancia se crea en África, los nuevos mercados se abrirán para nuestras propias mercancías.

Una área que mantiene hacia fuera peligro innegable y promesa extraordinaria es energía. África emite menos gas del invernadero que cualquier otra parte del mundo, pero es amenazado más por el cambio del clima. Un planeta que se calienta separará enfermedad, contraerá recursos de agua y agotará las cosechas, creando las condiciones que producen más hambre y están en conflicto. Todos nosotros - particularmente el mundo desarrollado - tienen una responsabilidad de retardar estas tendencias - con la mitigación, y cambiando la manera que utilizamos energía. Pero podemos también trabajar con los africanos para dar vuelta a esta crisis en oportunidad.

Junto, socio de la poder a nombre de nuestro planeta y prosperidad y los países de la ayuda aumentamos el acceso a la energía mientras que saltan la fase más sucia del desarrollo. A través de África, hay viento generoso y energía solar; energía y bio-combustibles geotérmicos. Del valle de la grieta a los desiertos africanos del norte; de la costa occidental a las cosechas de Suráfrica - los regalos naturales ilimitados de África pueden generar su propia energía, mientras que exportan provechosos, limpian energía al extranjero.

Estos pasos están sobre más que números del crecimiento en un balance. Son alrededor si una persona joven con una educación puede conseguir un trabajo que apoye a familia; un granjero puede transferir sus mercancías al mercado; o un empresario con una buena idea puede comenzar un negocio. Está sobre la dignidad del trabajo. Su alrededor la oportunidad que debe existir para los africanos en el siglo XXI.

Apenas pues el gobierno es vital a la oportunidad, es también crítico a la tercera área que hablaré - consolidación de salud pública.

Estos últimos años, el progreso enorme se ha hecho en partes de África. Lejos más gente está viviendo productivo con HIV/AIDS, y está consiguiendo las drogas que ella necesita. Pero demasiados todavía mueren de las enfermedades que no deben matarles. Cuando están matando a los niños debido a una mordedura del mosquito, y las madres están muriendo en parto, después sabemos que más progreso debe ser hecho.

Con todo debido a los incentivos - proporcionados a menudo por las naciones dispensadoras de aceite - muchos doctores y enfermeras africanos van comprensible en ultramar, o trabajan para los programas que se centran en una sola enfermedad. Esto crea boquetes en cuidado primario y la prevención básica. Mientras tanto, los africanos individuales también tienen que hacer las opciones responsables que previenen la extensión de la enfermedad, mientras que promueve salud pública en sus comunidades y países.

A través de África, vemos ejemplos de la gente que aborda estos problemas. En Nigeria, un esfuerzo interfaith de cristianos y de musulmanes ha fijado un ejemplo de la cooperación para enfrentar malaria. Aquí en Ghana y a través de África, vemos las ideas innovadoras para llenar boquetes en cuidado - por ejemplo, con las iniciativas de la E-Salud que permiten que los doctores en ciudades grandes apoyen ésos en ciudades pequeñas.

América apoyará estos esfuerzos con una estrategia comprensiva, global de la salud. Because in the 21st century, we are called to act by our conscience and our common interest. When a child dies of a preventable illness in Accra, that diminishes us everywhere. And when disease goes unchecked in any corner of the world, we know that it can spread across oceans and continents.

That is why my administration has committed $63 billion to meet these challenges. Building on the strong efforts of President Bush, we will carry forward the fight against HIV/AIDS. We will pursue the goal of ending deaths from malaria and tuberculosis, and eradicating polio. We will fight neglected tropical disease. And we won't confront illnesses in isolation — we will invest in public health systems that promote wellness and focus on the health of mothers and children.

As we partner on behalf of a healthier future, we must also stop the destruction that comes not from illness, but from human beings — and so the final area that I will address is conflict.

Now let me be clear: Africa is not the crude caricature of a continent at war. But for far too many Africans, conflict is a part of life, as constant as the sun. There are wars over land and wars over resources. And it is still far too easy for those without conscience to manipulate whole communities into fighting among faiths and tribes.

These conflicts are a millstone around Africa's neck. We all have many identities — of tribe and ethnicity; of religion and nationality. But defining oneself in opposition to someone who belongs to a different tribe, or who worships a different prophet, has no place in the 21st century. Africa's diversity should be a source of strength, not a cause for division. We are all God's children. We all share common aspirations — to live in peace and security; to access education and opportunity; to love our families, our communities, and our faith. That is our common humanity.

That is why we must stand up to inhumanity in our midst. It is never justifiable to target innocents in the name of ideology. It is the death sentence of a society to force children to kill in wars. It is the ultimate mark of criminality and cowardice to condemn women to relentless and systematic rape. We must bear witness to the value of every child in Darfur and the dignity of every woman in Congo. No faith or culture should condone the outrages against them. All of us must strive for the peace and security necessary for progress.

Africans are standing up for this future. Here, too, Ghana is helping to point the way forward. Ghanaians should take pride in your contributions to peacekeeping from Congo to Liberia to Lebanon, and in your efforts to resist the scourge of the drug trade. We welcome the steps that are being taken by organizations like the African Union and ECOWAS to better resolve conflicts, keep the peace, and support those in need. And we encourage the vision of a strong, regional security architecture that can bring effective, transnational force to bear when needed.

America has a responsibility to advance this vision, not just with words, but with support that strengthens African capacity. When there is genocide in Darfur or terrorists in Somalia, these are not simply African problems — they are global security challenges, and they demand a global response. That is why we stand ready to partner through diplomacy, technical assistance, and logistical support, and will stand behind efforts to hold war criminals accountable. And let me be clear: our Africa Command is focused not on establishing a foothold in the continent, but on confronting these common challenges to advance the security of America, Africa and the world.

In Moscow, I spoke of the need for an international system where the universal rights of human beings are respected, and violations of those rights are opposed. That must include a commitment to support those who resolve conflicts peacefully, to sanction and stop those who don't, and to help those who have suffered. But ultimately, it will be vibrant democracies like Botswana and Ghana which roll back the causes of conflict, and advance the frontiers of peace and prosperity.

As I said earlier, Africa's future is up to Africans.

The people of Africa are ready to claim that future. In my country, African-Americans — including so many recent immigrants — have thrived in every sector of society. We have done so despite a difficult past, and we have drawn strength from our African heritage. With strong institutions and a strong will, I know that Africans can live their dreams in Nairobi and Lagos; in Kigali and Kinshasa; in Harare and right here in Accra.

Fifty-two years ago, the eyes of the world were on Ghana. And a young preacher named Martin Luther King traveled here, to Accra, to watch the Union Jack come down and the Ghanaian flag go up. This was before the march on Washington or the success of the civil rights movement in my country. Dr. King was asked how he felt while watching the birth of a nation. And he said: "It renews my conviction in the ultimate triumph of justice."

Now, that triumph must be won once more, and it must be won by you. And I am particularly speaking to the young people. In places like Ghana, you make up over half of the population. Here is what you must know: the world will be what you make of it.

You have the power to hold your leaders accountable and to build institutions that serve the people. You can serve in your communities and harness your energy and education to create new wealth and build new connections to the world. You can conquer disease, end conflicts and make change from the bottom up. You can do that. Yes you can. Because in this moment, history is on the move.

But these things can only be done if you take responsibility for your future. It won't be easy. It will take time and effort. There will be suffering and setbacks. But I can promise you this: America will be with you. As a partner. As a friend. Opportunity won't come from any other place, though — it must come from the decisions that you make, the things that you do, and the hope that you hold in your hearts.

Freedom is your inheritance. Now, it is your responsibility to build upon freedom's foundation. And if you do, we will look back years from now to places like Accra and say that this was the time when the promise was realized — this was the moment when prosperity was forged; pain was overcome; and a new era of progress began. This can be the time when we witness the triumph of justice once more.

Thank you.

Obama nel Ghana, Africa!
Automatically translated into Italian thanks to WorldLingo
Discorso di Barack Obama nel Ghana come liberato dalla Casa Bianca.

Buona mattina. È un honor affinchè me sia a Accra e da parlare ai rappresentanti della gente del Ghana. Sono profondamente riconoscente per il benvenuto che ho ricevuto, come sono Michelle, Malia e Sasha Obama. La storia del Ghana è ricca, i legami fra i nostri due paesi sono forti e sono fiero che questa è la mia prima chiamata in Africa sub-Saharan come presidente degli Stati Uniti.

Sto parlando voi alla conclusione di un viaggio lungo. Ho cominciato in Russia, per una sommità fra due alimentazioni grandi. Ho viaggiato in Italia, per una riunione delle economie principali del mondo. E sono venuto qui, nel Ghana, per un motivo semplice: il ventunesimo secolo sarà modellato da che cosa accade non appena a Roma o Mosca o Washington, ma da che cosa accade a Accra pure.

Ciò è la verità semplice di un periodo in cui i contorni fra la gente sono soprafati tramite i nostri collegamenti. La vostra prosperità può espandere l'America. La vostre salute e sicurezza possono contribuire al mondo. E la resistenza della vostra democrazia può aiutare i diritti dell'uomo di avanzamento per la gente dappertutto.

Così non vedo i paesi e la gente dell'Africa come mondo a parte; Vedo l'Africa come parte fondamentale del nostro mondo collegato - come soci con l'America a nome del futuro che desideriamo per tutti i nostri bambini. Quell'associazione deve essere collegata nella responsabilità reciproca e quello è che cosa desidero per parlare con voi di oggi.

Dobbiamo cominciare dai locali semplici che il futuro dell'Africa spetta agli Africani.

Dico questo pozzo pieno sapente il passato tragico che a volte ha frequentato questa parte del mondo. Ho l'anima dell'Africa presso me e la propria storia della mia famiglia comprende sia le tragedie che i trionfi di più grande storia africana.

Il mio nonno era un cuoco per i Britannici nel Kenia e benchè fosse un elder rispettato nel suo villaggio, i suoi datori di lavoro lo hanno denominato “ragazzo„ per molta della sua vita. Era sulla periferia delle lotte di liberazione del Kenia, ma era ancora incarcerato brevemente durante i periodi repressivi. Nella sua vita, il colonialismo non era semplicemente la creazione dei bordi artificiali o dei termini di commercio ingiusti - era qualcosa sperimentata personalmente, giorno dopo giorno, anno dopo l'anno.

Il mio padre si è sviluppato in su herding le capre in un villaggio molto piccolo, una distanza impossibile via dalle università americane in cui verrebbe ottenere una formazione. È venuto dell'età ad un momento straordinario della promessa per l'Africa. Le lotte della generazione del suo proprio padre stavano dando alla luce alle nuove nazioni, comincianti a destra qui nel Ghana. Gli Africani erano istruenti ed asserentesi nei nuovi sensi. La storia era sul movimento.

Ma malgrado il progresso che è stato fatto - e ci sono stati progressi considerevoli nelle zone dell'Africa - noi inoltre sa che molta di quella promessa ha ancora essere compiuta. I paesi gradiscono il Kenia, che ha avuto per capita un'economia Corea più in gran parte del sud quando sono stato sopportato, male sono stati passati. La malattia ed il conflitto hanno devastato le parti del continente africano. In molti posti, la speranza della generazione del mio padre ha condotto a cynicism, persino despair.

È facile da indicare le barrette e da appuntare la colpa per questi problemi su altri. Sì, un programma coloniale che ha avuto piccolo il significato ha allevato il conflitto e l'ovest spesso si è avvicinato all'Africa come patrono, piuttosto che ad un socio. Ma l'ovest non è responsabile della distruzione dell'economia di Zimbabwean durante l'ultima decade, o delle guerre in cui i bambini sono arruolati come combattenti. Nella vita del mio padre, era parzialmente tribalism e patronato nel Kenia indipendente che per una stirata lunga ha fatto deragliare la sua carriera e sappiamo che questo genere di corruzione è un fatto quotidiano di vita per lontano troppi.

Naturalmente, inoltre sappiamo che non è la storia intera. Qui nel Ghana, ci mostrate una faccia dell'Africa che è trascurata troppo spesso da un mondo che vede soltanto la tragedia o l'esigenza della carità. La gente del Ghana ha lavorato duro per mettere la democrazia su un basamento più costante, con i trasferimenti pacifici di alimentazione anche come conseguenza delle elezioni molto attentamente contestate. E con controllo migliorato e una società civile d'emersione, l'economia del Ghana ha indicato i tassi di crescita impressionanti.

Questo progresso può difettare del dramma delle lotte di liberazione del ventesimo secolo, ma non fa errore: infine sarà più significativo. Per appena poichè è importante emergere dal controllo di un'altra nazione, è ancor più importante costruire il suo proprio.

Così credo che questo momento sia promising altrettanto per il Ghana - e per l'Africa - quanto il momento in cui il mio padre è venuto dell'età e le nuove nazioni stavano sopportande. Ciò è un nuovo momento della promessa. Soltanto questo volta, abbiamo imparato che non sarà giganti come Nkrumah e Kenyatta che determineranno il futuro dell'Africa. Invece, sarà voi - gli uomini e le donne nel Parlamento del Ghana e la gente che rappresentate. Soprattutto, sarà i giovani - brimming con il talento e l'energia e sperare - che possono esigere il futuro che tanti nella generazione del mio padre non hanno trovato mai.

Per rendersi conto che la promessa, noi deve in primo luogo riconoscere una verità fondamentale che avete dato a vita nel Ghana: lo sviluppo dipende da buon controllo. Quello è l'ingrediente che ha mancato in lontano troppi posti, per lontano troppo lungo. Quello è il cambiamento che può sbloccare il potenziale dell'Africa. E quella è una responsabilità che può essere venuta a contatto di soltanto da Africans.

Per quanto riguarda l'America e l'ovest, il nostro impegno deve essere misurato più appena dai dollari che spendiamo. Ho impegnato gli aumenti notevoli nella nostra assistenza straniera, che è l'interesse ed in America dell'Africa. Ma il segno allineare di successo non è se siamo una fonte del sussidio che aiuta la gente a raschiare vicino - è se siamo soci nello sviluppo della capienza per cambiamento trasformazionale.

Questa responsabilità reciproca deve essere il fondamento della nostra associazione. Ed oggi, metterò a fuoco su quattro zone che sono critiche al futuro dell'Africa e di intero mondo di sviluppo: democrazia; occasione; salute; e la risoluzione pacifica del conflitto.

In primo luogo, dobbiamo sostenere i governi democratici forti e sostenibili.

Come I detta a Cairo, ogni nazione dà la vita alla democrazia nel relativo proprio senso ed in conformità con le relative proprie tradizioni. Ma la storia offre un verdetto libero: governi che rispettano la volontà della loro propria gente riescono più prosperosi, più stabili e più dei governi che non.

Ciò è circa più delle elezioni della tenuta - è inoltre circa che cosa accade fra loro. La repressione prende molte forme e troppe nazioni sono contagiate dai problemi che condannano la loro gente a povertà. Nessun paese sta andando generare la ricchezza se i relativi capi sfruttano l'economia per arricchirsi, o la polizia può essere comprata fuori dai traffickers della droga. Nessun commercio desidera investire in un posto in cui il governo screma 20 per cento fuori della parte superiore, o la testa dell'autorità port è corrotta. Nessuno desidera vivere in una società in cui la norma di legge conduce alla regola del brutality e della corruzione. Quella non è democrazia, quella è la tirannia ed ora è il momento per esso di concludersi.

Nel ventunesimo secolo, le istituzioni capaci, certe e trasparenti sono la chiave a successo - Parlamento forti e forze oneste della polizia; giudici e giornalisti del independent; un settore privato vibrant e una società civile. Quelle sono le cose che danno la vita alla democrazia, perché quello è che cosa importa nelle vite della gente.

Ripetutamente, Ghanaians ha scelto la regola costituzionale sopra il autocracy ed ha indicato uno spirito democratico che permette che l'energia della vostra gente attraversi. Vediamo che in capi che accettano la sconfitta graciously ed in victors che resistono alle chiamate per maneggiare l'alimentazione contro l'opposizione. Vediamo quello spirito in giornalisti coraggiosi come Anas Aremeyaw Anas, che ha rischiato la sua vita per segnalare la verità. Lo vediamo nella polizia come pazienza Quaye, che ha contribuito a proseguire il primo trafficker umano nel Ghana. Lo vediamo nei giovani che stanno parlando in su contro patronato e stanno partecipando al processo politico.

Attraverso l'Africa, abbiamo visto gli esempi countless della gente che prende il controllo del loro destino e che compone il cambiamento dalla parte inferiore. Lo abbiamo visto nel Kenia, in cui la società ed il commercio civili sono venuto insieme contribuire ad arrestare la violenza postelection. Lo abbiamo visto in Sudafrica, in cui oltre tre quarti del paese ha votato nell'elezione recente - il quarto dalla conclusione di segregazione. Lo abbiamo visto nello Zimbabwe, in cui la rete di sostegno di elezione braved la repressione brutale per levarsi in piedi in su per il principio che il voto della persona è la loro destra sacred.

Non faccia errore: la storia è dal lato di questi Africani brave e non con coloro che usa i colpi o cambia le costituzioni al soggiorno nell'alimentazione. L'Africa non ha bisogno delle maciste, esso ha bisogno delle istituzioni forti.

L'America non cercherà di imporre alcun sistema del governo a qualunque altra nazione - la verità essenziale della democrazia è che ogni nazione determina il relativo proprio destino. Che cosa faremo è di aumentare l'assistenza per gli individui e le istituzioni responsabili, con un fuoco sul sostegno del controllo buon - sui Parlamento, che controllano gli abusi di alimentazione e si accertano che le voci di opposizione siano sentite; sulla norma di legge, che accerta la gestione uguale di giustizia; su partecipazione civica, di modo che i giovani ottengono implicati; e sulle soluzioni concrete alla corruzione gradisca la contabilità legale, automatizzando i servizi, rinforzando le linee calde e proteggendo i fischi-ventilatori per avanzare l'acetato e la responsabilità.

Poichè forniamo questo supporto, ho diretto la mia gestione presto attenzione più grande alla corruzione nel nostro rapporto di diritti dell'uomo. La gente dappertutto dovrebbe avere la destra iniziare un commercio o ottenere una formazione senza pagare un dono. Abbiamo una responsabilità di sostenere coloro che si comporta responsabile e di isolare coloro che non e quello è esattamente che cosa l'America farà.

Ciò conduce direttamente alla nostra seconda zona dell'associazione - sviluppo di sostegno che offre l'occasione di più gente.

Con controllo migliore, non ho dubbio che l'Africa tiene la promessa di più vasta base per la prosperità. Il continente è ricco di risorse naturali. E dagli imprenditori del telefono delle cellule ai piccoli coltivatori, gli Africani hanno indicato la capacità e l'impegno di generare le loro proprie occasioni. Ma le vecchie abitudini devono anche essere rotte. La dipendenza dai prodotti - o su una singola esportazione - ricchezza dei concentrati nelle mani dei pochi e fogli popola troppo vulnerabile alle diminuzioni.

In Ghana, per esempio, olio porta le occasioni grandi e siete stati responsabili nella preparazione per il reddito nuovo. Ma mentre tanto Ghanaians sa, non oliatore trasformarsi in semplicemente nel nuovo cacao. Dalla Corea del sud a Singapore, la storia indica che i paesi prosperano quando investono in loro gente ed infrastruttura; quando promuovono le industrie di esportazione multiple, sviluppi in una forza di lavoro esperta e generi lo spazio per i piccoli e medi commerci che generano gli impieghi.

Poichè gli Africani raggiungono per questa promessa, l'America sarà più responsabile nell'estensione della nostra mano. Tagliando i costi che vanno ai consulenti ed alla gestione occidentali, metteremo più risorse nelle mani di coloro che la ha bisogno, mentre gente d'addestramento per fare loro più per. Ecco perché i nostro $3.5 miliardo dell'alimento di iniziativa di sicurezza sono messi a fuoco sui nuovi metodi e tecnologie per i coltivatori - non semplicemente trasmettere i produttori o le merci americani in Africa. Il sussidio non è una fine in sè. Lo scopo di assistenza straniera deve generare le circostanze dove più non è necessario.

L'America può anche fare più per promuovere il commercio e l'investimento. Le nazioni ricche devono aprire i nostri portelli alle merci ed i servizi dall'Africa in un senso espressivo. E dove ci è buon controllo, possiamo estendere la prosperità con le associazioni pubblico-riservate che investono in strade migliori e nell'elettricità; capienza-costruzione che addestra la gente per sviluppare un commercio; e servizi finanziari che raggiungono le povere e zone rurali. Ciò è inoltre nel nostro proprio interesse - per se la gente è sollevata di povertà e la ricchezza è generata in Africa, i nuovi mercati si apriranno per le nostre proprie merci.

Una zona che dà sia il pericolo innegabile che la promessa straordinaria è energia. L'Africa emana meno gas della serra che qualunque altra parte del mondo, ma è più minacciato dal cambiamento di clima. Un pianeta di riscaldamento spargerà la malattia, ristringerà le risorse idriche ed esaurirà i raccolti, generanti le circostanze che producono più carestia e sono in conflitto. Tutti noi - specialmente il mondo sviluppato - hanno una responsabilità di ritardare queste tendenze - con mitigation e cambiando il senso che usiamo l'energia. Ma possiamo anche lavorare con gli Africani per trasformare in questa crisi l'occasione.

Insieme, socio della latta a nome del nostri pianeta e prosperità e paesi di aiuto aumentiamo l'accesso ad alimentazione mentre saltiamo la fase più sporca di sviluppo. Attraverso l'Africa, ci è vento bountiful ed energia solare; energia e bio--combustibili geotermici. Dalla valle della spaccatura ai deserti africani del nord; dal litorale occidentale ai raccolti della Sudafrica - i regali naturali boundless dell'Africa possono generare la relativa propria alimentazione, mentre esportano vantaggiosa, puliscono l'energia all'estero.

Questi punti sono circa più dei numeri di sviluppo su un bilancio. Sono circa se un giovane con una formazione può ottenere un lavoro che sostiene una famiglia; un coltivatore può trasferire le loro merci al mercato; o un imprenditore con una buona idea può iniziare un commercio. È circa la dignità di lavoro. Relativo circa l'occasione che deve esistere per gli Africani nel ventunesimo secolo.

Appena poichè il controllo è vitale all'occasione, è inoltre critico alla terza zona che parlerò di - rinforzare la sanità pubblica.

Negli ultimi anni, i progressi enormi sono stati realizzare nelle zone dell'Africa. Molto più gente sta vivendo produttivamente con HIV/AIDS e sta ottenendo le droghe che hanno bisogno di. Ma troppi ancora muoiono dalle malattie che non dovrebbero ucciderle. Quando i bambini stanno uccidendi a causa di un morso della zanzara e le madri stanno morendo nel parto, quindi sappiamo che più progressi devono essere realizzare.

Tuttavia a causa dei motivi - forniti spesso dalle nazioni erogarici - molti medici ed infermiere africani vanno naturalmente oltremare, o lavorano per i programmi che si concentrare su una singola malattia. Ciò genera le lacune nella cura primaria e nella prevenzione di base. Nel frattempo, i diversi Africani anche devono fare le scelte responsabili che impediscono la diffusione della malattia, mentre promuovendo sanità pubblica nelle loro Comunità e paesi.

Attraverso l'Africa, vediamo gli esempi della gente che affronta questi problemi. In Nigeria, uno sforzo interfaith dei cristiani e dei musulmani ha regolato un esempio della cooperazione per confrontare la malaria. Qui nel Ghana ed attraverso l'Africa, vediamo le idee innovarici per colmare le lacune nella cura - per esempio, con le iniziative di E-Salute che permettono che i medici in città grandi sostengano quelli in piccole città.

L'America sosterrà questi sforzi con una strategia completa e globale di salute. Because in the 21st century, we are called to act by our conscience and our common interest. When a child dies of a preventable illness in Accra, that diminishes us everywhere. And when disease goes unchecked in any corner of the world, we know that it can spread across oceans and continents.

That is why my administration has committed $63 billion to meet these challenges. Building on the strong efforts of President Bush, we will carry forward the fight against HIV/AIDS. We will pursue the goal of ending deaths from malaria and tuberculosis, and eradicating polio. We will fight neglected tropical disease. And we won't confront illnesses in isolation — we will invest in public health systems that promote wellness and focus on the health of mothers and children.

As we partner on behalf of a healthier future, we must also stop the destruction that comes not from illness, but from human beings — and so the final area that I will address is conflict.

Now let me be clear: Africa is not the crude caricature of a continent at war. But for far too many Africans, conflict is a part of life, as constant as the sun. There are wars over land and wars over resources. And it is still far too easy for those without conscience to manipulate whole communities into fighting among faiths and tribes.

These conflicts are a millstone around Africa's neck. We all have many identities — of tribe and ethnicity; of religion and nationality. But defining oneself in opposition to someone who belongs to a different tribe, or who worships a different prophet, has no place in the 21st century. Africa's diversity should be a source of strength, not a cause for division. We are all God's children. We all share common aspirations — to live in peace and security; to access education and opportunity; to love our families, our communities, and our faith. That is our common humanity.

That is why we must stand up to inhumanity in our midst. It is never justifiable to target innocents in the name of ideology. It is the death sentence of a society to force children to kill in wars. It is the ultimate mark of criminality and cowardice to condemn women to relentless and systematic rape. We must bear witness to the value of every child in Darfur and the dignity of every woman in Congo. No faith or culture should condone the outrages against them. All of us must strive for the peace and security necessary for progress.

Africans are standing up for this future. Here, too, Ghana is helping to point the way forward. Ghanaians should take pride in your contributions to peacekeeping from Congo to Liberia to Lebanon, and in your efforts to resist the scourge of the drug trade. We welcome the steps that are being taken by organizations like the African Union and ECOWAS to better resolve conflicts, keep the peace, and support those in need. And we encourage the vision of a strong, regional security architecture that can bring effective, transnational force to bear when needed.

America has a responsibility to advance this vision, not just with words, but with support that strengthens African capacity. When there is genocide in Darfur or terrorists in Somalia, these are not simply African problems — they are global security challenges, and they demand a global response. That is why we stand ready to partner through diplomacy, technical assistance, and logistical support, and will stand behind efforts to hold war criminals accountable. And let me be clear: our Africa Command is focused not on establishing a foothold in the continent, but on confronting these common challenges to advance the security of America, Africa and the world.

In Moscow, I spoke of the need for an international system where the universal rights of human beings are respected, and violations of those rights are opposed. That must include a commitment to support those who resolve conflicts peacefully, to sanction and stop those who don't, and to help those who have suffered. But ultimately, it will be vibrant democracies like Botswana and Ghana which roll back the causes of conflict, and advance the frontiers of peace and prosperity.

As I said earlier, Africa's future is up to Africans.

The people of Africa are ready to claim that future. In my country, African-Americans — including so many recent immigrants — have thrived in every sector of society. We have done so despite a difficult past, and we have drawn strength from our African heritage. With strong institutions and a strong will, I know that Africans can live their dreams in Nairobi and Lagos; in Kigali and Kinshasa; in Harare and right here in Accra.

Fifty-two years ago, the eyes of the world were on Ghana. And a young preacher named Martin Luther King traveled here, to Accra, to watch the Union Jack come down and the Ghanaian flag go up. This was before the march on Washington or the success of the civil rights movement in my country. Dr. King was asked how he felt while watching the birth of a nation. And he said: "It renews my conviction in the ultimate triumph of justice."

Now, that triumph must be won once more, and it must be won by you. And I am particularly speaking to the young people. In places like Ghana, you make up over half of the population. Here is what you must know: the world will be what you make of it.

You have the power to hold your leaders accountable and to build institutions that serve the people. You can serve in your communities and harness your energy and education to create new wealth and build new connections to the world. You can conquer disease, end conflicts and make change from the bottom up. You can do that. Yes you can. Because in this moment, history is on the move.

But these things can only be done if you take responsibility for your future. It won't be easy. It will take time and effort. There will be suffering and setbacks. But I can promise you this: America will be with you. As a partner. As a friend. Opportunity won't come from any other place, though — it must come from the decisions that you make, the things that you do, and the hope that you hold in your hearts.

Freedom is your inheritance. Now, it is your responsibility to build upon freedom's foundation. And if you do, we will look back years from now to places like Accra and say that this was the time when the promise was realized — this was the moment when prosperity was forged; pain was overcome; and a new era of progress began. This can be the time when we witness the triumph of justice once more.

Thank you.

Obama in Ghana, Afrika!
Automatically translated into German thanks to WorldLingo
Barack Obamas Rede in Ghana, wie durch das Weiße Haus freigegeben.

Guten Morgen. Es ist eine Ehre, damit ich in Accra bin und mit den Repräsentanten der Leute von Ghana spreche. Ich bin für das Willkommen, das ich empfangen habe, wie bin Michelle, Malia und Sasha Obama tief dankbar. Geschichte Ghanas ist reich, sind die Riegel zwischen unseren zwei Ländern stark, und ich bin stolz, daß dieses mein erster Besuch nach sub-Saharan Afrika als Präsident der Vereinigten Staaten ist.

Ich spreche mit Ihnen am Ende einer langen Reise. Ich fing in Rußland, für ein Gipfel zwischen zwei großen Energien an. Ich reiste nach Italien, für eine Sitzung der führenden Wirtschaftssysteme der Welt. Und ich bin, nach Ghana, aus einem einfachen Grund hergekommen: das 21. Jahrhundert wird geformt durch, was nicht gerade in Rom oder Moskau oder Washington geschieht, aber durch, was in Accra außerdem geschieht.

Dieses ist die einfache Wahrheit einer Zeit, als die Grenzen zwischen Leuten durch unsere Anschlüsse überwältigt werden. Ihr Wohlstand kann Amerikas erweitern. Ihre Gesundheit und Sicherheit können zur Welt beitragen. Und die Stärke Ihrer Demokratie kann menschlichen Vorrechten für Leute überall helfen.

So sehe ich die Länder und die Völker von Afrika nicht als Welt auseinander; Ich sehe Afrika als grundlegendes Teil unserer verbundenen Welt - als Partner mit Amerika im Namen der Zukunft, die wir für alle unsere Kinder wünschen. Diese Teilhaberschaft muß in der gegenseitigen Verantwortlichkeit geerdet werden, und das ist, was ich mit Ihnen über heute sprechen wünsche.

Wir müssen von der einfachen Voraussetzung abfahren, daß Zukunft Afrikas bis zu den Afrikanern ist.

Ich sage diesen wissenden vollen Brunnen die tragische Vergangenheit, die manchmal dieses Teil der Welt frequentiert hat. Ich habe das Blut von Afrika innerhalb ich, und eigene Geschichte meiner Familie gibt die Tragödien und die Triumphe der größeren afrikanischen Geschichte um.

Mein Großvater war ein Koch für die Briten in Kenia, und obwohl er ein respektierter ältester in seinem Dorf war, riefen seine Arbeitgeber ihn „Jungen“ für viel seines Lebens an. Er war auf der Peripherie der Befreiungkämpfe Kenias, aber er wurde noch kurz während der repressiven Zeiten eingesperrt. In seinem Leben war Kolonialismus nicht einfach die Kreation der unnatürlichen Ränder oder der unfairen Bezeichnungen des Handels - er war etwas, der persönlich Tag für Tag Jahr nach Jahr erfahren wurde.

Mein Vater wuchs oben, in Herden lebend Ziegen in einem kleinen Dorf, ein unmöglicher Abstand weg von den amerikanischen Universitäten, wohin er kommen würde, eine Ausbildung zu erhalten. Er kam vom Alter an einem außerordentlichen Moment der Versprechung für Afrika. Die Kämpfe des Erzeugung seines eigenen Vaters gaben Geburt zu den neuen Nationen und nach rechts fingen hier in Ghana an. Afrikaner waren, erklärend erziehend und in den neuen Weisen. Geschichte war auf der Bewegung.

Aber trotz des Fortschritts, der gebildet - und es beträchtlichen Fortschritt in den Teilen von Afrika gegeben hat - wir wissen auch gewesen ist, daß viel dieser Versprechung, hat schon erfüllt zu werden. Länder mögen Kenia, das eine per capita Wirtschaft größer als Südkorea hatte, als ich geboren war, outpaced schlecht. Krankheit und Konflikt haben ravaged Teile des afrikanischen Kontinentes. In vielen Plätzen gab die Hoffnung des Erzeugung meines Vaters zum Zynismus, verzweifeln sogar nach.

Es ist einfach, Finger zu zeigen und die Schuld für diese Probleme auf anderen festzustecken. Ja züchtete ein Kolonialdiagramm, das wenig sinnvoll war, Konflikt und den Westen hat sich genähert häufig Afrika als Gönner, anstatt einem Partner. Aber der Westen ist nicht für die Zerstörung der Zimbabwean Wirtschaft über der letzten Dekade oder die Kriege verantwortlich, in denen Kinder als Kämpfer eingetragen werden. Im Leben meines Vaters war es teils Tribalismus und Patronat in einem unabhängigen Kenia, das für eine lange Ausdehnung seine Karriere entgleiste, und wir wissen, daß diese Art von Korruption eine tägliche Tatsache des Lebens für weit zu viele ist.

Selbstverständlich wissen wir auch, das nicht die vollständige Geschichte ist. Hier in Ghana, zeigen Sie uns ein Gesicht von Afrika, das zu häufig durch eine Welt übersehen wird, die nur Tragödie oder die Notwendigkeit an der Nächstenliebe sieht. Die Leute von Ghana haben stark gearbeitet, um Demokratie auf eine festere Fußnote, mit ruhigen übertragungen der Energie sogar unmittelbar nach nah gewetteiferten Wahlen zu setzen. Und mit verbesserter Regierungsgewalt und einer auftauchenden Zivilgesellschaft, hat Wirtschaft Ghanas eindrucksvolle Zuwachsraten gezeigt.

Dieser Fortschritt kann das Drama der 20. Befreiungkämpfe des Jahrhunderts ermangeln, aber macht keinen Fehler: es ist schließlich bedeutender. Für gerade da aufzutauchen ist wichtig, von der Steuerung einer anderen Nation, ist es sogar wichtig, Einer zu errichten besitzt.

So glaube ich, daß dieser Moment für Ghana - und für Afrika - wie der Moment gerechtes so vielversprechendes ist, als mein Vater vom Alter kam und neue Nationen getragen wurden. Dieses ist ein neuer Moment der Versprechung. Nur dieses mal, haben wir erfahren, daß es nicht Riesen wie Nkrumah und Kenyatta ist, die Zukunft Afrikas feststellen. Stattdessen ist es Sie - die Männer und die Frauen im Parlament Ghanas und die Leute, die Sie darstellen. Vor allem ist es die jungen Leute - strömend mit Talent und Energie und hoffen - die die Zukunft behaupten können, die so viele im Erzeugung meines Vaters nie fanden.

Feststellen, daß Versprechung, wir eine grundlegende Wahrheit zuerst erkennen muß, die Sie Leben nach in Ghana gegeben haben: Entwicklung hängt nach guter Regierungsgewalt ab. Der ist der Bestandteil, der in weit zu vielen Plätzen gefehlt hat, für weit zu langes. Die ist die änderung, die Potential Afrikas entriegeln kann. Und die ist eine Verantwortlichkeit, die von Africans nur getroffen werden kann.

Was Amerika und den Westen anbetrifft, unsere Verpflichtung muß durch mehr als gerade die Dollar gemessen werden, die wir ausgeben. Ich habe erhebliche Zunahmen unserer fremden Unterstützung versprochen, die im Interesse und in Amerika Afrikas ist. Aber das zutreffende Zeichen des Erfolges ist, nicht ob wir eine Quelle des Hilfsmittels sind, das Leuten hilft, vorbei zu reiben - es ist, ob wir Partner sind, wenn wir die Kapazität für Transformationsänderung errichten.

Diese gegenseitige Verantwortlichkeit muß die Grundlage unserer Teilhaberschaft sein. Und heute, konzentriere ich auf vier Bereiche, die zur Zukunft von Afrika und von gesamten sich entwickelnden Welt kritisch sind: Demokratie; Gelegenheit; Gesundheit; und die ruhige Auflösung des Konflikts.

Zuerst müssen wir die starken und stützbaren demokratischen Regierungen stützen.

Als I, das in Kairo gesagt wird, gibt jede Nation das Leben zur Demokratie in seiner eigenen Weise und in übereinstimmung mit seinen eigenen Traditionen. Aber Geschichte bietet einen freien Urteilsspruch an: Regierungen, die den Willen ihrer eigenen Leute sind wohlhabender respektieren, beständiger und erfolgreicher, als Regierungen, die nicht.

Dieses ist über mehr als, Wahlen halten - es ist auch über, was zwischen ihnen geschieht. Unterdrückung nimmt viele Gestalten an und zu viele Nationen werden durch Probleme gequält, die ihre Leute zur Armut verurteilen. Kein Land wird Fülle verursachen, wenn seine Führer die Wirtschaft ausnutzen, um sich anzureichern, oder Polizei kann von den Droge-Schiebern weg gekauft werden. Kein Geschäft möchte in einem Platz investieren, in dem die Regierung 20 Prozent weg von der Oberseite gleitet, oder der Kopf der Portberechtigung ist verdorben. Keine Person möchte in einer Gesellschaft leben, in der der Rechtsgrundsatz zur Richtlinie der Brutalitäten und der Bestechung nachgibt. Die ist nicht Demokratie, ist die Tyrannei, und ist jetzt die Zeit für es zu beenden.

Im 21. Jahrhundert sind fähige, zuverlässige und transparente Anstalten der Schlüssel zum Erfolg - starke Parlamente und ehrliche Polizeikräfte; Unabhängigrichter und -journalisten; ein vibrant privater Sektor und eine Zivilgesellschaft. Die sind die Sachen, die das Leben zur Demokratie geben, weil das ist, was in den Leben der Völker ausmacht.

Oft haben Ghanaians konstitutionelle Richtlinie über Autokratie gewählt und einen demokratischen Geist gezeigt, der die Energie Ihrer Leute durch brechen läßt. Wir sehen daß in den Führern, die Niederlage liebenswürdig annehmen, und in den Victors, die Anrufen widerstehen, um Energie gegen die Opposition auszuüben. Wir sehen diesen Geist in den mutigen Journalisten wie Anas Aremeyaw Anas, das sein Leben riskierte, um über die Wahrheit zu berichten. Wir sehen es in der Polizei wie Geduld Quaye, die half, den ersten menschlichen Schieber in Ghana zu verfolgen. Wir sehen es in den jungen Leuten, die oben gegen Patronat sprechen und am politischen Prozeß teilnehmen.

Über Afrika haben wir unzählige Beispiele der Leute gesehen, die Steuerung ihres Schicksals nehmen und änderung von der Unterseite bilden. Wir sahen es in Kenia, wohin Zivilgesellschaft und Geschäft zusammen kamen zu helfen, nach der Wahl Gewalttätigkeit zu stoppen. Wir sahen es in Südafrika, in dem über Dreiviertel des Landes in der neuen Wahl - das Viertel seit dem Ende von Apartheid wählte. Wir sahen es in Zimbabwe, in dem das Wahl-Unterstützungsnetz brutale Unterdrückung braved, um für die Grundregel, daß oben zu stehen die Stimme einer Person ihr heiliges Recht ist.

Machen Sie keinen Fehler: Geschichte ist auf der Seite dieser tapferen Afrikaner und nicht mit denen, die Coupe verwenden oder Beschaffenheiten zum Aufenthalt in der Energie ändern. Afrika benötigt nicht Strongmen, es benötigt starke Anstalten.

Amerika sucht, keine Staatsform irgendeiner anderen Nation aufzuerlegen - die wesentliche Wahrheit der Demokratie ist, daß jede Nation sein eigenes Schicksal feststellt. Was wir tun, ist, Unterstützung für verantwortliche Einzelpersonen und Anstalten, mit einem Fokus auf dem Stützen der guten Regierungsgewalt - auf Parlamenten zu erhöhen, die Mißbräuche der Energie überprüfen und sicherstellen, daß Opposition Stimmen gehört sind; auf dem Rechtsgrundsatz, das die gleiche Leitung von Gerechtigkeit sicherstellt; auf bürgerlicher Teilnahme damit junge Leute beteiligt erhalten; und auf konkreten Lösungen zur Korruption mögen Sie gerichtliche Buchhaltung, Dienstleistungen automatisieren, heissen Draht verstärken und Pfeifengebläse schützen, um Transparent und Verantwortlichkeit vorzurücken.

Da wir diese Unterstützung geben, habe ich meine Leitung gebe grössere Aufmerksamkeit zur Korruption in unserem Report der menschlichen Rechte verwiesen. Leute überall sollten das Recht haben, ein Geschäft zu beginnen oder eine Ausbildung zu erhalten, ohne ein Bestechungsgeld zu zahlen. Wir haben eine Verantwortlichkeit, die zu stützen, die verantwortlich fungieren und die zu lokalisieren, die nicht, und das ist genau, was Amerika tut.

Dieses führt direkt zu unseren zweiten Bereich der Teilhaberschaft - stützende Entwicklung, die Gelegenheit für mehr Leute zur Verfügung stellt.

Mit besserer Regierungsgewalt habe ich keinen Zweifel, daß Afrika die Versprechung einer ausgedehnteren Unterseite für Wohlstand hält. Der Kontinent ist in den Naturresourcen reich. Und von den Zelle Telefonunternehmern zu den kleinen Landwirten, haben Afrikaner die Kapazität und die Verpflichtung, ihre eigenen Gelegenheiten zu verursachen gezeigt. Aber alte Gewohnheiten müssen auch gebrochen werden. Abhängigkeit auf Gebrauchsgütern - oder auf einem einzelnen Export - Konzentratfülle in den Händen von den wenigen und Blätter bevölkeren zu verletzbares zu den Geschäftsrückgängen.

In Ghana im zum Beispiel öl holt große Gelegenheiten, und Sie sind beim Vorbereiten für neues Einkommen verantwortlich gewesen. Aber, während so viel Ghanaians wissen, kann öl nicht der neue Kakao einfach werden. Von Südkorea nach Singapur, zeigt Geschichte, daß Länder vorwärtskommen, wenn sie in ihren Leuten und in Infrastruktur investieren; wenn sie mehrfache Exportindustrie fördern, entwickeln Sie eine erfahrene Arbeit Kraft und verursachen Sie Raum für kleine und mittelgross Geschäfte, die Jobs verursachen.

Da Afrikaner für diese Versprechung erreichen, ist Amerika verantwortlicher, wenn es unsere Hand verlängert. Indem wir Kosten schneiden, die zu den westlichen Beratern und zur Leitung gehen, setzen wir mehr Betriebsmittel in die Hände von denen ein, die sie benötigen, während die ausbildenleute, zum mehr für selbst zu tun. Das ist, warum unser $3.5 Milliarde Nahrungsmittelsicherheit Initiative auf neue Methoden und Technologien für Landwirte - amerikanische Produzenten oder Waren nach Afrika nicht einfach schicken gerichtet wird. Hilfsmittel ist nicht ein Selbstzweck. Der Zweck der fremden Unterstützung muß die Bedingungen verursachen, in denen er nicht mehr benötigt wird.

Amerika kann mehr auch tun, um Handel und Investition zu fördern. Wohlhabende Nationen müssen unsere Türen zu den Waren und Services von Afrika in einer sinnvollen Weise öffnen. Und wo es gute Regierungsgewalt gibt, können wir Wohlstand durch öffentlichkeit-private Teilhaberschaften erweitern, die in den besseren Straßen und in der Elektrizität investieren; Kapazitätgebäude, das Leute ausbildet, um ein Geschäft zu wachsen; und finanzielle Dienstleistungen, die die schlechten und ländlichen Gebiete erreichen. Dieses ist auch in unserem eigenen Interesse - für, wenn Leute von der Armut herausgehoben werden und Fülle in Afrika verursacht wird, öffnen sich neue Absatzmärkte für unsere eigenen Waren.

Ein Bereich, der heraus unleugbare Gefahr und außerordentliche Versprechung hält, ist Energie. Afrika gibt weniger Gewächshausgas als irgendein anderes Teil der Welt ab, aber es ist am meisten bedroht durch Klimaänderung. Ein wärmender Planet verbreitet Krankheit, schrumpft Wasserbetriebsmittel und verbraucht die Getreide und verursacht Bedingungen, die mehr Hunger produzieren und widersprechen. Alle wir - besonders die entwickelte Welt - haben eine Verantwortlichkeit, diese Tendenzen zu verlangsamen - durch Mitigation und indem sie die Weise ändern, der wir Energie verwenden. Aber wir können mit Afrikanern auch arbeiten, um diese Krise zu Gelegenheit zu machen.

Zusammen erhöhen wir Dose Partner im Namen unseres Planeten und Wohlstand und Hilfe Länder Zugang zur Energie beim Überspringen der schmutzigeren Phase der Entwicklung. Über Afrika gibt es freigebigen Wind und Sonnenenergie; geothermische Energie und Bio-kraftstoffe. Von der Riss-Senke zu den afrikanischen Nordwüsten; von der westlichen Küste zu den Getreide Südafrikas - Afrikas grenzenlose natürliche Geschenke können seine eigene Energie erzeugen, beim Exportieren rentabel, säubern Energie auswärts.

Diese Schritte sind über mehr als Wachstumzahlen auf einer Bilanz. Sie sind ungefähr, ob eine junge Person mit einer Ausbildung einen Job erhalten kann, der eine Familie stützt; ein Landwirt kann ihre Waren auf den Markt bringen; oder ein Unternehmer mit einer guten Idee kann ein Geschäft beginnen. Es ist über die Würde der Arbeit. Sein ungefähr die Gelegenheit, die für Afrikaner im 21. Jahrhundert bestehen muß.

Gerade da Regierungsgewalt zur Gelegenheit lebenswichtig ist, ist sie auch zum dritten Bereich, daß ich spreche - Verstärken des öffentlichen Gesundheitswesens kritisch.

In den letzten Jahren ist enormer Fortschritt in den Teilen von Afrika gebildet worden. Weit mehr Leute leben produktiv mit HIV/AIDS und erhalten die Drogen, die sie benötigen. Aber zu viele sterben noch an den Krankheiten, die nicht sie töten sollten. Wenn Kinder wegen eines Moskitobissens getötet werden und Mütter in der Geburt sterben, dann wissen wir, daß mehr Fortschritt gebildet werden muß.

Dennoch wegen der Anreize - häufig bereitgestellt von den Spendernationen - viele afrikanische Doktoren und Krankenschwestern gehen verständlich übersee oder arbeiten für Programme, die auf eine einzelne Krankheit konzentrieren. Dieses verursacht Abstände in der Primärobacht und in der grundlegenden Verhinderung. Unterdessen müssen einzelne Afrikaner verantwortliche Wahlen auch treffen, die die Verbreitung der Krankheit verhindern, bei der Förderung des öffentlichen Gesundheitswesens in ihren Gemeinschaften und in Ländern.

Über Afrika sehen wir Beispiele der Leute, die diese Probleme anpacken. In Nigeria hat eine zwischen Glaubensrichtungenbemühung der Christen und der Moslems ein Beispiel von Mitarbeit eingestellt, um Malaria zu konfrontieren. Hier in Ghana und über Afrika, sehen wir erfinderische Ideen für das Füllen von Abständen in der Obacht - zum Beispiel, durch E-Gesundheit Initiativen, die Doktoren in den grossen Städte erlauben, die in den kleinen Städten zu stützen.

Amerika stützt diese Bemühungen durch eine komplette, globale Gesundheit Strategie. Because in the 21st century, we are called to act by our conscience and our common interest. When a child dies of a preventable illness in Accra, that diminishes us everywhere. And when disease goes unchecked in any corner of the world, we know that it can spread across oceans and continents.

That is why my administration has committed $63 billion to meet these challenges. Building on the strong efforts of President Bush, we will carry forward the fight against HIV/AIDS. We will pursue the goal of ending deaths from malaria and tuberculosis, and eradicating polio. We will fight neglected tropical disease. And we won't confront illnesses in isolation — we will invest in public health systems that promote wellness and focus on the health of mothers and children.

As we partner on behalf of a healthier future, we must also stop the destruction that comes not from illness, but from human beings — and so the final area that I will address is conflict.

Now let me be clear: Africa is not the crude caricature of a continent at war. But for far too many Africans, conflict is a part of life, as constant as the sun. There are wars over land and wars over resources. And it is still far too easy for those without conscience to manipulate whole communities into fighting among faiths and tribes.

These conflicts are a millstone around Africa's neck. We all have many identities — of tribe and ethnicity; of religion and nationality. But defining oneself in opposition to someone who belongs to a different tribe, or who worships a different prophet, has no place in the 21st century. Africa's diversity should be a source of strength, not a cause for division. We are all God's children. We all share common aspirations — to live in peace and security; to access education and opportunity; to love our families, our communities, and our faith. That is our common humanity.

That is why we must stand up to inhumanity in our midst. It is never justifiable to target innocents in the name of ideology. It is the death sentence of a society to force children to kill in wars. It is the ultimate mark of criminality and cowardice to condemn women to relentless and systematic rape. We must bear witness to the value of every child in Darfur and the dignity of every woman in Congo. No faith or culture should condone the outrages against them. All of us must strive for the peace and security necessary for progress.

Africans are standing up for this future. Here, too, Ghana is helping to point the way forward. Ghanaians should take pride in your contributions to peacekeeping from Congo to Liberia to Lebanon, and in your efforts to resist the scourge of the drug trade. We welcome the steps that are being taken by organizations like the African Union and ECOWAS to better resolve conflicts, keep the peace, and support those in need. And we encourage the vision of a strong, regional security architecture that can bring effective, transnational force to bear when needed.

America has a responsibility to advance this vision, not just with words, but with support that strengthens African capacity. When there is genocide in Darfur or terrorists in Somalia, these are not simply African problems — they are global security challenges, and they demand a global response. That is why we stand ready to partner through diplomacy, technical assistance, and logistical support, and will stand behind efforts to hold war criminals accountable. And let me be clear: our Africa Command is focused not on establishing a foothold in the continent, but on confronting these common challenges to advance the security of America, Africa and the world.

In Moscow, I spoke of the need for an international system where the universal rights of human beings are respected, and violations of those rights are opposed. That must include a commitment to support those who resolve conflicts peacefully, to sanction and stop those who don't, and to help those who have suffered. But ultimately, it will be vibrant democracies like Botswana and Ghana which roll back the causes of conflict, and advance the frontiers of peace and prosperity.

As I said earlier, Africa's future is up to Africans.

The people of Africa are ready to claim that future. In my country, African-Americans — including so many recent immigrants — have thrived in every sector of society. We have done so despite a difficult past, and we have drawn strength from our African heritage. With strong institutions and a strong will, I know that Africans can live their dreams in Nairobi and Lagos; in Kigali and Kinshasa; in Harare and right here in Accra.

Fifty-two years ago, the eyes of the world were on Ghana. And a young preacher named Martin Luther King traveled here, to Accra, to watch the Union Jack come down and the Ghanaian flag go up. This was before the march on Washington or the success of the civil rights movement in my country. Dr. King was asked how he felt while watching the birth of a nation. And he said: "It renews my conviction in the ultimate triumph of justice."

Now, that triumph must be won once more, and it must be won by you. And I am particularly speaking to the young people. In places like Ghana, you make up over half of the population. Here is what you must know: the world will be what you make of it.

You have the power to hold your leaders accountable and to build institutions that serve the people. You can serve in your communities and harness your energy and education to create new wealth and build new connections to the world. You can conquer disease, end conflicts and make change from the bottom up. You can do that. Yes you can. Because in this moment, history is on the move.

But these things can only be done if you take responsibility for your future. It won't be easy. It will take time and effort. There will be suffering and setbacks. But I can promise you this: America will be with you. As a partner. As a friend. Opportunity won't come from any other place, though — it must come from the decisions that you make, the things that you do, and the hope that you hold in your hearts.

Freedom is your inheritance. Now, it is your responsibility to build upon freedom's foundation. And if you do, we will look back years from now to places like Accra and say that this was the time when the promise was realized — this was the moment when prosperity was forged; pain was overcome; and a new era of progress began. This can be the time when we witness the triumph of justice once more.

Thank you.

Obama em Ghana, África!
Automatically translated into Portuguese thanks to WorldLingo
Discurso de Barack Obama em Ghana como liberado pela casa branca.

Bom dia. É uma honra para que eu esteja em Accra, e fale aos representantes dos povos de Ghana. Eu sou profundamente grato para a boa vinda que eu recebi, como sou Michelle, Malia e Sasha Obama. A história de Ghana é rica, os laços entre nossos dois países são fortes, e eu sou orgulhoso que esta é minha primeira visita a África sub-Saharan como o presidente dos Estados Unidos.

Eu estou falando-lhe no fim de um desengate longo. Eu comecei em Rússia, para um Summit entre dois poders grandes. Eu viajei a Italy, para uma reunião das economias principais do mundo. E eu vim aqui, a Ghana, para uma razão simples: o século XXI será dado forma por o que acontece não apenas em Roma ou Moscow ou Washington, mas por o que acontece em Accra também.

Esta é a verdade simples de uma época em que os limites entre povos forem oprimidos por nossas conexões. Sua prosperidade pode expandir América. Suas saúde e segurança podem contribuir ao mundo. E a força de sua democracia pode ajudar às direitas humanas avançadas para povos em toda parte.

Assim eu não v os países e os povos de África como um mundo distante; Eu v África como uma parte fundamental de nosso mundo interconectado - como sócios com América em nome do futuro que nós queremos para todas nossas crianças. Essa parceria deve ser aterrada na responsabilidade mútua, e aquele é o que eu quero falar com você sobre hoje.

Nós devemos partir da premissa simples que o futuro de África é até africanos.

Eu digo este poço cheio sabendo o passado trágico que tem assombrado às vezes esta parte do mundo. Eu tenho o sangue de África dentro de mim, e própria história da minha família abrange as tragédias e triunfos da história africana maior.

Meu avô era um cozinheiro para os Ingleses em Kenya, e embora era uma pessoa idosa respeitada em sua vila, seus empregadores chamaram-no “menino” para muita de sua vida. Estava na periferia de esforços do liberation de Kenya, mas imprisoned ainda momentaneamente durante épocas repressive. Em sua vida, o colonialism não era simplesmente a criação de beiras unnatural ou de termos de comércio unfair - era algo experimentado pessoalmente, dia após o dia, ano após o ano.

Meu pai cresceu acima agrupando cabras em uma vila minúscula, uma distância impossível longe das universidades americanas aonde viria começar uma instrução. Veio da idade em um momento extraordinário da promessa para África. Os esforços da geração do seu próprio pai davam o nascimento às nações novas, começando para a direita aqui em Ghana. Os africanos eram educando e afirmando-se em maneiras novas. A história estava no movimento.

Mas apesar do progresso que foi feito - e houve um progresso considerável nas partes de África - nós sabe também que muita dessa promessa tem ser cumprida ainda. Os países gostam de Kenya, que teve per capita uma economia Coreia maior do que sul quando eu fui carregado, foram tomados a dianteira mal. A doença e o conflito têm ravaged partes do continente africano. Em muitos lugares, a esperança da geração do meu pai levou ao cynicism, despair mesmo.

É fácil de apontar os dedos, e fixar a culpa para estes problemas em outros. Sim, um mapa colonial que fizesse a pouco o sentido produziu o conflito, e o oeste aproximou frequentemente África como um patron, melhor que um sócio. Mas o oeste não é responsável para a destruição da economia de Zimbabwean sobre a última década, ou as guerras em que as crianças são alistadas como combatentes. Na vida do meu pai, era em parte tribalism e patronage em um Kenya independente que para um estiramento longo descarrilhasse sua carreira, e nós sabemos que este tipo do corruption é um fato diário da vida para distante demasiados.

Naturalmente, nós sabemos também que não é a história inteira. Aqui em Ghana, você mostra-nos uma cara de África que é negligenciada demasiado frequentemente por um mundo que v somente a tragédia ou a necessidade para o charity. Os povos de Ghana trabalharam duramente para pôr a democracia sobre um fundamento mais firme, com transferências calmas do poder mesmo na vigília de eleições pròxima contestadas. E com governance melhorado e uma sociedade civil emergente, a economia de Ghana mostrou taxas de crescimento impressive.

Este progresso pode faltar o drama dos esforços do liberation do 20o século, mas não faz nenhum erro: será finalmente mais significativo. Para apenas porque é importante emergir do controle de uma outra nação, é ainda mais importante construir one próprios.

Assim eu acredito que este momento é tão prometedor justo para Ghana - e para África - quanto o momento em que meu pai veio da idade e as nações novas eram carregadas. Este é um momento novo da promessa. Somente esta vez, nós aprendemos que não será gigantes como Nkrumah e Kenyatta que determinarão o futuro de África. Instead, será você - os homens e as mulheres no Parliament de Ghana, e o pessoa que você representa. Sobretudo, será o pessoa novo - brimming com o talent e a energia e para esperar - que podem reivindicar o futuro que assim muitos na geração do meu pai nunca encontraram.

Para realizar que a promessa, nós deve primeiramente reconhecer uma verdade fundamental que você desse a vida em Ghana: o desenvolvimento depende em cima do governance bom. Aquele é o ingrediente que faltou em lugares distante demais, para distante demasiado longo. Aquela é a mudança que pode destravar o potencial de África. E aquela é uma responsabilidade que possa somente ser encontrada com por Africano.

Quanto para a América e ao oeste, nosso compromisso deve ser medido mais do que apenas pelos dólares que nós gastamos. Eu prometi aumentos substanciais em nosso auxílio extrangeiro, que está no interesse e na América de África. Mas o sinal verdadeiro do sucesso não é se nós somos uma fonte do dae (dispositivo automático de entrada) que ajuda a povos raspar perto - é se nós somos sócios em construir a capacidade para a mudança transformational.

Esta responsabilidade mútua deve ser a fundação de nossa parceria. E hoje, eu focalizarei em quatro áreas que são críticas ao futuro de África e do mundo se tornando inteiro: democracia; oportunidade; saúde; e a definição calma do conflito.

Primeiramente, nós devemos suportar governos democráticos fortes e sustainable.

Como I dito no Cairo, cada nação dá a vida à democracia em sua própria maneira, e na linha de suas próprias tradições. Mas a história oferece um verdict desobstruído: governos que respeitam a vontade de seus próprios povos são mais prósperos, mais estáveis e mais bem sucedidos do que os governos que não.

Isto é sobre mais do que prendendo eleições - é também sobre o que acontece entre ele. O Repression faz exame de muitos formulários, e nações demais são flageladas pelos problemas que condemn seus povos à pobreza. Nenhum país está indo criar a riqueza se seus líderes explorarem a economia para se enriquecer, ou as polícias podem ser compradas fora por traffickers da droga. Nenhum negócio quer invest em um lugar onde o governo skims 20 por cento fora do alto, ou a cabeça da autoridade portuária é corrupt. Nenhuma pessoa quer viver em uma sociedade onde a régua de lei leve à régua do brutality e do bribery. Aquela não é democracia, aquele é tyranny, e é agora o momento para ele de terminar.

No século XXI, as instituições capazes, de confiança e transparentes são a chave ao sucesso - parliaments fortes e forças honestas das polícias; juizes e journalists do independent; um setor confidencial vibrant e uma sociedade civil. Aquelas são as coisas que dão a vida à democracia, porque aquele é o que importa em vidas dos povos.

Tempo e outra vez, Ghanaians escolheu a régua Constitutional sobre o autocracy, e mostrou um espírito democrático que permitisse que a energia de seus povos quebre completamente. Nós vemos que nos líderes que aceitam a derrota graciously, e nos vencedores que resistem chamadas para wield o poder de encontro à oposição. Nós vemos esse espírito em journalists courageous como Anas Aremeyaw Anas, que arriscou sua vida para relatar a verdade. Nós vemo-lo nas polícias como a paciência Quaye, que ajudou prosecute o primeiro trafficker humano em Ghana. Nós vemo-lo nos povos novos que estão falando acima de encontro ao patronage e estão participando no processo político.

Através de África, nós vimos exemplos incontáveis dos povos que fazem exame do controle de seu destiny e que fazem a mudança do fundo acima. Nós vimo-lo em Kenya, aonde a sociedade e o negócio civis vieram junto ajudar parar a violência postelection. Nós vimo-lo em África do Sul, onde sobre três quartos do país votou na eleição recente - o fourth desde o fim do apartheid. Nós vimo-lo em Zimbabwe, onde a rede da sustentação da eleição braved o repression brutal para estar acima para o princípio que o voto de uma pessoa é sua direita sacred.

Não faça nenhum erro: a história está no lado destes africanos bravos e não com aquelas que usam coups ou mudam Constitutions à estada no poder. África não necessita strongmen, ele necessita instituições fortes.

América não procurará impo nenhum sistema de governo em nenhuma outra nação - a verdade essencial da democracia é que cada nação determina seu próprio destiny. O que nós faremos é aumentar o auxílio para indivíduos e instituições responsáveis, com um foco em suportar o governance bom - nos parliaments, que verificam abusos do poder e se asseguram de que as vozes da oposição estejam ouvidas; na régua de lei, que assegura a administração igual da justiça; na participação civic, de modo que os povos novos comecem involvidos; e em soluções concretas ao corruption goste da contabilidade forensic, automatizando serviços, strengthening linhas quentes e protegendo assobi-ventiladores para avançar a transparência e o accountability.

Porque nós fornecemos esta sustentação, eu dirigi minha administração dou uma atenção mais grande ao corruption em nosso relatório das direitas humanas. Os povos em toda parte devem ter a direita começar um negócio ou começar uma instrução sem pagar um bribe. Nós temos uma responsabilidade suportar aqueles que agem responsàvel e isolar aqueles que não, e aquele é exatamente o que América fará.

Isto conduz diretamente a nossa segunda área de parceria - o desenvolvimento suportando que fornece a oportunidade para mais povos.

Com governance melhor, eu não tenho nenhuma dúvida que África prende a promessa de uma base mais larga para a prosperidade. O continente é rico em recursos naturais. E dos empreendedores do telefone da pilha aos fazendeiros pequenos, os africanos mostraram a capacidade e o compromisso criar suas próprias oportunidades. Mas os hábitos velhos devem também ser quebrados. A dependência em productos - ou em uma única exportação - riqueza dos concentrados nas mãos do poucos e folhas povoa demasiado vulnerável aos downturns.

Em Ghana, por exemplo, em óleo traz oportunidades grandes, e você foi responsável em preparar-se para o rendimento novo. Mas enquanto assim muito Ghanaians sabe, o óleo não pode simplesmente transformar-se a cacau nova. De Coreia sul a Singapore, a história mostra que os países prosperam quando invest em seus povos e infrastructure; quando promovem indústrias de exportação múltiplas, desenvolva uma força de trabalho hábil e críe o espaço para os negócios pequenos e de tamanho médio que críam trabalhos.

Porque os africanos alcançam para esta promessa, América será mais responsável em estender nossa mão. Cortando os custos que vão aos consultantes e à administração ocidentais, nós poremos mais recursos nas mãos daqueles que a necessitam, quando os povos treinando para fazer mais para se. Isso é porque nosso $3.5 do alimento bilhões da iniciativa da segurança são focalizados nos métodos e nas tecnologias novos para fazendeiros - não simplesmente emitir produtores ou bens americanos a África. O dae (dispositivo automático de entrada) não é uma extremidade nse. A finalidade do auxílio extrangeiro deve criar as circunstâncias onde é necessitada já não.

América pode também fazer mais para promover o comércio e o investimento. As nações ricas devem abrir nossas portas aos bens e serviços de África em uma maneira significativa. E onde há um governance bom, nós podemos broaden a prosperidade com as parcerias público-confidenciais que invest em estradas melhores e em eletricidade; capacidade-edifício que treina povos para crescer um negócio; e serviços financeiros que alcançam áreas pobres e rurais. Isto está também em nosso próprio interesse - para se os povos estiverem levantados fora da pobreza e a riqueza estiver criada em África, os mercados novos abrirão para nossos próprios bens.

Uma área que prende para fora o peril undeniable e a promessa extraordinária é energia. África desprende menos gás da estufa do que qualquer outra parte do mundo, mas é ameaçado mais pela mudança do clima. Um planeta aquecendo-se espalhará a doença, encolherá recursos de água e esgotará as colheitas, criando as circunstâncias que produzem mais famine e opõem. Todos nós - particularmente o mundo desenvolvido - têm uma responsabilidade retardar estas tendências - com o mitigation, e mudando a maneira que nós usamos a energia. Mas nós podemos também trabalhar com africanos para girar esta crise na oportunidade.

Junto, nós sócio da lata em nome de nossos planeta e prosperidade e países da ajuda aumentamos o acesso ao poder ao saltar a fase mais suja do desenvolvimento. Através de África, há vento bountiful e um poder solar; energia e bio-combustíveis geothermal. Do vale do Rift aos desertos africanos nortes; da costa ocidental às colheitas de África do Sul - os presentes naturais boundless de África podem gerar seu próprio poder, ao exportar rentável, limpam a energia no exterior.

Estas etapas são sobre mais do que números do crescimento em uma folha de contrapeso. São aproximadamente se uma pessoa nova com uma instrução pode começar um trabalho que suporte uma família; um fazendeiro pode transferir seus bens ao mercado; ou um empreendedor com uma idéia boa pode começar um negócio. É sobre a dignidade do trabalho. Seu aproximadamente a oportunidade que deve existir para africanos no século XXI.

Apenas porque o governance é vital à oportunidade, é também crítico à terceira área que eu falarei aproximadamente - strengthening a saúde pública.

Em anos recentes, o progresso enorme foi feito nas partes de África. Distante mais povos estão vivendo produtiva com HIV/AIDS, e estão começando as drogas que necessitam. Mas demasiados morrem ainda das doenças que não devem as matar. Quando as crianças estão sendo matadas por causa de uma mordida do mosquito, e as mães estão morrendo no parto, a seguir nós sabemos que mais progresso deve ser feito.

Contudo por causa dos incentives - fornecidos frequentemente pelas nações fornecedoras - muitos doutores e enfermeiras africanos vão compreensìvel no ultramar, ou trabalham para os programas que focalizam em uma única doença. Isto cría aberturas no cuidado preliminar e na prevenção básica. Entrementes, os africanos individuais também têm que fazer as escolhas responsáveis que impedem a propagação da doença, ao promover a saúde pública em seus comunidades e países.

Através de África, nós vemos exemplos dos povos que tackling estes problemas. Em Nigéria, um esforço interfaith dos cristãos e dos muçulmanos ajustou um exemplo da cooperação para confrontar a malária. Aqui em Ghana e através de África, nós vemos idéias inovativas enchendo aberturas no cuidado - por exemplo, com as iniciativas da E-Saúde que permitem que os doutores em cidades grandes suportem aqueles em cidades pequenas.

América suportará estes esforços com uma estratégia detalhada, global da saúde. Because in the 21st century, we are called to act by our conscience and our common interest. When a child dies of a preventable illness in Accra, that diminishes us everywhere. And when disease goes unchecked in any corner of the world, we know that it can spread across oceans and continents.

That is why my administration has committed $63 billion to meet these challenges. Building on the strong efforts of President Bush, we will carry forward the fight against HIV/AIDS. We will pursue the goal of ending deaths from malaria and tuberculosis, and eradicating polio. We will fight neglected tropical disease. And we won't confront illnesses in isolation — we will invest in public health systems that promote wellness and focus on the health of mothers and children.

As we partner on behalf of a healthier future, we must also stop the destruction that comes not from illness, but from human beings — and so the final area that I will address is conflict.

Now let me be clear: Africa is not the crude caricature of a continent at war. But for far too many Africans, conflict is a part of life, as constant as the sun. There are wars over land and wars over resources. And it is still far too easy for those without conscience to manipulate whole communities into fighting among faiths and tribes.

These conflicts are a millstone around Africa's neck. We all have many identities — of tribe and ethnicity; of religion and nationality. But defining oneself in opposition to someone who belongs to a different tribe, or who worships a different prophet, has no place in the 21st century. Africa's diversity should be a source of strength, not a cause for division. We are all God's children. We all share common aspirations — to live in peace and security; to access education and opportunity; to love our families, our communities, and our faith. That is our common humanity.

That is why we must stand up to inhumanity in our midst. It is never justifiable to target innocents in the name of ideology. It is the death sentence of a society to force children to kill in wars. It is the ultimate mark of criminality and cowardice to condemn women to relentless and systematic rape. We must bear witness to the value of every child in Darfur and the dignity of every woman in Congo. No faith or culture should condone the outrages against them. All of us must strive for the peace and security necessary for progress.

Africans are standing up for this future. Here, too, Ghana is helping to point the way forward. Ghanaians should take pride in your contributions to peacekeeping from Congo to Liberia to Lebanon, and in your efforts to resist the scourge of the drug trade. We welcome the steps that are being taken by organizations like the African Union and ECOWAS to better resolve conflicts, keep the peace, and support those in need. And we encourage the vision of a strong, regional security architecture that can bring effective, transnational force to bear when needed.

America has a responsibility to advance this vision, not just with words, but with support that strengthens African capacity. When there is genocide in Darfur or terrorists in Somalia, these are not simply African problems — they are global security challenges, and they demand a global response. That is why we stand ready to partner through diplomacy, technical assistance, and logistical support, and will stand behind efforts to hold war criminals accountable. And let me be clear: our Africa Command is focused not on establishing a foothold in the continent, but on confronting these common challenges to advance the security of America, Africa and the world.

In Moscow, I spoke of the need for an international system where the universal rights of human beings are respected, and violations of those rights are opposed. That must include a commitment to support those who resolve conflicts peacefully, to sanction and stop those who don't, and to help those who have suffered. But ultimately, it will be vibrant democracies like Botswana and Ghana which roll back the causes of conflict, and advance the frontiers of peace and prosperity.

As I said earlier, Africa's future is up to Africans.

The people of Africa are ready to claim that future. In my country, African-Americans — including so many recent immigrants — have thrived in every sector of society. We have done so despite a difficult past, and we have drawn strength from our African heritage. With strong institutions and a strong will, I know that Africans can live their dreams in Nairobi and Lagos; in Kigali and Kinshasa; in Harare and right here in Accra.

Fifty-two years ago, the eyes of the world were on Ghana. And a young preacher named Martin Luther King traveled here, to Accra, to watch the Union Jack come down and the Ghanaian flag go up. This was before the march on Washington or the success of the civil rights movement in my country. Dr. King was asked how he felt while watching the birth of a nation. And he said: "It renews my conviction in the ultimate triumph of justice."

Now, that triumph must be won once more, and it must be won by you. And I am particularly speaking to the young people. In places like Ghana, you make up over half of the population. Here is what you must know: the world will be what you make of it.

You have the power to hold your leaders accountable and to build institutions that serve the people. You can serve in your communities and harness your energy and education to create new wealth and build new connections to the world. You can conquer disease, end conflicts and make change from the bottom up. You can do that. Yes you can. Because in this moment, history is on the move.

But these things can only be done if you take responsibility for your future. It won't be easy. It will take time and effort. There will be suffering and setbacks. But I can promise you this: America will be with you. As a partner. As a friend. Opportunity won't come from any other place, though — it must come from the decisions that you make, the things that you do, and the hope that you hold in your hearts.

Freedom is your inheritance. Now, it is your responsibility to build upon freedom's foundation. And if you do, we will look back years from now to places like Accra and say that this was the time when the promise was realized — this was the moment when prosperity was forged; pain was overcome; and a new era of progress began. This can be the time when we witness the triumph of justice once more.

Thank you.

Obama i Ghana, Afrika!
Automatically translated into Swedish thanks to WorldLingo
Barack Obamas anförande i Ghana som utsläppt vid Vita huset.

Bra morgon. Det är en heder för att mig ska vara i Accra och som talar till teknikerna av folket av Ghana. Förmiddag som I djupt är tacksam för välkomnandet, som jag har mottagit, som är Michelle, Malia och Sasha Obama. Ghana historia är rik, är tiesna mellan våra två länder den stolt stark och I-förmiddagen som detta är mitt första besök till sub-Saharan Afrika som president av Förenta staterna.

Förmiddag som I talar till dig på avsluta av ett långt, snubblar. Jag började i Ryssland, för ett toppmöte mellan två stormaktar. Jag reste till Italien, för ett möte av världens ledande ekonomier. Och jag har kommit här, till Ghana, för ett enkelt resonerar: det 21st århundradet ska formas av vad händer inte precis i Rome eller Moscow eller Washington, men av vad händer i Accra som väl.

Denna är den enkla sanningen av en tid, då gränserna mellan folk förkrossas av våra anslutningar. Ditt välstånd kan utvidga Amerika. Din vård- och säkerhet kan bidra till världen. Och styrkan av din demokrati kan hjälpa för- mänsklig rättighet för folk överallt.

Så ser bemannar jag inte länderna och av Afrika som en värld ifrån varandra; Jag ser Afrika som en grunddel av vår interconnected värld - som partners med Amerika på vägnar av framtiden som vi önskar för alla våra barn. Det partnerskap måste groundeds i ömsesidigt ansvar, och det är vad jag önskar att ska tala med dig om i dag.

Vi måste starta från det enkelt nämner först att Afrika framtid är upp till afrikaner.

Något att säga I denna vetande fulla brunn den tragiska förflutnan som har ibland spökat denna världsdel. Jag har blod av Afrika inom mig, och min familj encompasses egna berättelse både tragedierna och triumfer av den större afrikanska berättelsen.

Min farfar var en kock för britten i Kenya, och, fast han var en respekterad fläder i hans by, kallade hans arbetsgivare honom ”pojken” för mycket av hans liv. Han var på peripheryen av Kenya befrielseansträngningar, men han fängslades fortfarande kort under undertryckande tider. I hans liv var kolonialism inte enkelt skapelsen av onaturligt gränsar, eller orättvist benämner av handel - den var något som personligen erfors, dagen efter dagen, år efter år.

Min fader växte samlas upp getter i en mycket liten by, ett omöjligt distanserar i väg från amerikanuniversitetarna var han skulle kommet att få en utbildning. Han kom myndigt på ett utöver det vanliga ögonblick av löftet för Afrika. Ansträngningarna av hans egna fader utveckling gav födelse till nya nationer, börjanrätt här i Ghana. Afrikaner var utbilda och påstå sig i ny väg. Historia var på flyttningen.

Men illviljan framsteg, som har varit gjort - och där har varit betydligt framsteg i begåvning av Afrika - oss vet också att mycket av det löfte har ännu att fullgöras. Länder gillar Kenya, som hade en per capitaekonomi som var större än Sydkorea, då jag var född, har dåligt outpaced. Sjukdomen och konflikten har härjat delar av den afrikanska kontinenten. På många håll gav sig hoppet av min fader utveckling långt till cynism, även förtvivlan.

Det är lätt att peka fingrar och att klämma fast klander för dessa problem på andra. Ja kartlägger en koloniinvånare att gjord lite avkänning födde upp konflikt, och det västra har ofta att närma sig Afrika som en beskyddare, i stället för en partner. Men det västra är inte ansvariga för förstörelsen av den zimbabwiska ekonomin över det sist årtiondet eller kriger i vilka barn enlisteds som kombattanter. I min fader liv var det delvis tribalismen och beskydd i en oberoende Kenya som för en lång elasticitet derailed hans karriär, och vi vet att denna sort av korruption är ett dagstidningfaktum av liv för långt för många.

Naturligtvis vet vi också som inte är den hela berättelsen. Här i Ghana, visar du oss en vända mot av Afrika som förbises för ofta av en värld, som ser endast tragedi eller behovet för välgörenhet. Folket av Ghana har fungerat hårt för att sätta demokrati på ett fastare fotfästeaste, med fridsamma överföringar av driver även i vaket av nära bekämpade val. Och med förbättrad makt och ett dyka upp borgerligt samhälle, Ghana har ekonomi visat att mäktigt klassar av tillväxt.

Detta framsteg kan sakna dramat av det 20th århundradets befrielseansträngningarna, men gör inget för att missförstå: det ska är ultimately viktigare. Att som precis det är viktigt att dyka upp från kontrollera av en annan nation, är det även viktigare att bygga ens egen.

Så tror jag att detta ögonblick är rättvist så lova för Ghana - och för Afrika - som ögonblicket, då min fader kom myndigt, och nya nationer var födda. Detta är ett nytt ögonblick av löftet. Endast denna tid, har vi lärt att det att ska för att inte vara jättar lika Nkrumah och Kenyatta, som ska bestämmer Afrika framtid. I stället ska det är dig - manarna och kvinnorna i Ghana parlament och folket som du föreställer. Framför allt ska det är ungdomaren - råga med talangen och energi och hopp - som kan fordra framtiden, som så många i min fader utveckling grundar aldrig.

För att realisera att löftet, oss måste först känna igen en grundsanning som du har givit liv till i Ghana: utveckling beror på bra makt. Det är ingrediensen som har varit saknat i långt för många förlägger, för long alldeles. Det är ändringen som kan låsa potentiella Afrika upp. Och det är ett ansvar som kan endast mötas av Afrikan.

Som för Amerika och det västra, måste vår förpliktelse mätas av mer än precis dollarna som vi spenderar. Jag har förpliktat verkliga förhöjningar i vår utländska hjälp, som är i Afrika intresserar och Amerika. Men de riktiga undertecknar av framgång är inte oss är huruvida en källa av bistår att hjälpfolk tunt smörlager by - det är oss är huruvida partners, i byggande av kapaciteten för transformational ändring.

Detta ömsesidiga ansvar måste vara fundamentet av vårt partnerskap. Och i dag, ska jag fokuserar på fyra områden som är kritiska till framtiden av Afrika och den hela framkallningsvärlden: demokrati; tillfälle; vård-; och den fridsamma upplösningen av konflikten.

Först måste vi stötta starka och hållbara demokratiska regeringar.

Som I som sägs i Cairo, ger varje nation, liv till demokrati i dess eget långt och i överensstämmelse med dess egna traditioner. Men historia erbjuder en klar dom: regeringar, som respektsom ska av deras egna folk, är mer blomstra, mer stall och mer lyckad än regeringar som inte.

Detta är om mer än hållande val - den är också om vad händer dem emellan. Repression tar många bildar, och för många nationer besväras av problem som fördömer deras folk till armod. Inget land går att skapa rikedom, om dess ledare exploaterar ekonomin för att berika sig, eller polisen kan köpas av av droghandlare. Ingen affär önskar att investera i en förlägga var regeringen skummar 20 procent av det bästa, eller huvudet av den port myndigheten är korrumperat. Ingen person önskar att bo i ett samhälle var rättssäkerheten ger sig långt till härska av brutalitet och bestickning. Det är inte demokrati, är är det tyranny och nu tiden för att den ska avsluta.

I det 21st århundradet är kapabla, pålitliga och genomskinliga institutioner det nyckel- till framgång - starka parlament och ärliga polisstyrkor; oberoende domare och journalister; en vibrerande privat sektor och ett borgerligt samhälle. De är saker som ger liv till demokrati, därför att det är vad betyder i folks liv.

Time och igen, har ghananer valt konstitutionellt härskar över envälde, och visat en demokratisk ande som låter energin av ditt folk bryta igenom. Vi ser att i ledare, som accepterar nederlag artigt och victors, som motstår appeller som ska hanteras driver mot oppositionen. Vi ser att anden i modiga journalister gillar Anas Aremeyaw Anas, som riskerade hans liv för att anmäla sanningen. Vi ser det i polisnågot liknandepatiens Quaye, som hjälpte att åtala den första människahandlaren i Ghana. Vi ser att det i ungdomaren som talar upp mot beskydd och deltagande i det politiskt, bearbeta.

Över Afrika har vi sett otaliga exempel av folk som tar kontroll over upp deras öde- och danandeändring från bottnen. Vi sågar det i Kenya, var borgerligt samhälle och affären kom tillsammans att hjälpa att stoppa postelection våld. Vi sågar det i Sydafrika, var över tre inkvarterar av landet som röstas i det nya valet - fourthen sedan avsluta av apartheid. Vi sågar det i Zimbabwe, var valservicen knyter kontakt trotsad brutal repression för att stå upp för principen, som en person röstar är deras sakrala rätt.

Gör inget för att missförstå: historia är på sidan av dessa modiga afrikaner, och inte med de, som använder direktstötar eller ändrar, driver konstitutioner till staget in. Afrika behöver inte strongmen, det behöver starka institutioner.

Amerika ska inte sökanden att lägga på något system av regeringen på någon annan nation - den nödvändiga sanningen av demokrati är att varje nation bestämmer dess egna öde. Vad vi ska, är förhöjninghjälp för ansvarigindivider, och institutioner, med en fokusera på understödja bra makt - på parlament, som kontrollerar, driver ser till missbruk av och att opposition uttrycker hörs; på rättssäkerheten, som ser till den jämbördiga rättskipningen; på medborgerligt deltagande, så att ungdomaren får involverad; och hårdna på lösningar till rättsmedicinskt redogöra för korruptionnågot liknande och att automatisera servar, fodrar hoad förstärkning och skyddande vissla-blåsare till den för- stordian och ansvarighet.

Som vi ger denna service, har jag riktat min administration ger mer stor uppmärksamhet till korruption i vår mänsklig rättighetrapport. Folket överallt bör ha rakt till starten en affär eller få en utbildning, utan att betala en muta. Vi har ett ansvar att stötta de, som agerar ansvarigt, och till isolaten de som inte, och det är exakt vad ska Amerika.

Detta leder direkt till vårt understöder område av partnerskap - understödja utveckling som ger tillfället för mer folk.

Med bättre makt har jag inget tvivel att Afrika rymmer löftet av ett mer bred baserar för välstånd. Kontinenten är rik i naturresurser. Och från cellen ringa entreprenörer till lilla bönder, har afrikaner visat kapaciteten och förpliktelsen att skapa deras egna tillfällen. Men gammala vanor måste också vara brutna. Beroende på artiklar - eller på en singelexport - koncentratrikedom i räcker av fåtalet och lämnar folk för sårbart till nedgångar.

I Ghana för anföra som exempel, olja kommer med stora tillfällen, och du har varit ansvariga, i att förbereda sig för ny intäkt. Men, som så många ghananer vet, kan inte olja enkelt bli den nya kakaon. Från Sydkorea till Singapore visar historia att länder blomstrar, när de investerar i deras folk och infrastruktur; framkalla en kompetent arbetskraft och skapa utrymme för lilla och medelstora affärer när de främjar multipelexportbranscher, som skapar jobb.

Som afrikaner når för detta löfte, ska Amerika är mer ansvarig, i vår fördjupning, räcker. Vid klipp kostar, som går till västra konsulenter och administrationen, oss ska sätter mer resurser i räcker av de, som behöver den, stundutbildningsfolk för att göra mer för dem. Det är varför vår insats för $3.5 miljard matsäkerhet fokuseras på nya metoder och teknologier för jordbrukarkår - överföring inte enkelt av av amerikanproducenter eller godor till Afrika. Bistå är inte ett självändamål. Ämna av utländsk hjälp måste vara att skapa villkorar var den är ej längre nödvändig.

Amerika kan också göra mer för att främja handel och investering. Förmögna nationer måste öppna våra dörrar till godor och servar från Afrika i ett meningsfullt långt. Och var det finns bra makt, kan vi bredda välstånd till och med allmänhet-privata partnerskap som investerar i bättre vägar och elektricitet; kapacitet-byggnad som utbildar folk för att växa en affär; och finansiell rådgivning som når fattigt och landsbygdar. Detta är i vårt eget intresserar också - för, om folket lyfts ut ur armod, och rikedom skapas i Afrika, nytt marknadsför ska öppet för våra egna godor.

Ett område, som rymmer ut både undeniable risk och utöver det vanliga löfte, är energi. Afrika ger sig av mindre växthus gasar än någon annan världsdel, men den är som hotas mest av klimatförändring. En warming planet ska spridd sjukdom, hjärnskrynklare bevattnar resurser och tömmer ut kantjusterar, villkorar att skapa att jordbruksprodukter mer svält och konflikt. Allihop - bestämt den framkallade världen - har ett ansvar att sakta dessa trender - till och med förmildrande omständighet och genom att ändra, långt det använder vi energi. Men vi kan också fungera med afrikaner för att vända denna kris in i tillfälle.

Tillsammans kan vi bli partner med på vägnar av vårt planet, och välstånd- och hjälpländer som förhöjning tar fram för att driva stunder som hoppar over det smutsigare, arrangerar gradvis av utveckling. Över Afrika finns det bountiful lindar, och sol- driva; geotermisk energi och bio-tankar. Från klyftadalen till de norr afrikanska öknarna; från det västra segla utmed kusten till Sydafrika kantjusterar - Afrika kan gränslösa naturliga gåvor frambringa dess eget driver, stunder som utomlands exporterar lönande ren energi.

Dessa kliver är om mer, än tillväxt numrerar på en balansräkning. De är om huruvida en ung person med en utbildning kan få ett jobb som stöttar en familj; en bonde kan överföra deras godor till marknadsföra; eller en entreprenör med en bra idé kan starta en affär. Det är om värdigheten av arbete. Dess omkring tillfället som måste finnas för afrikaner i det 21st århundradet.

Som precis makt är livsviktig till tillfället, den är också kritisk till det tredje området, som jag ska samtal om - förstärkning av allmän hälsa.

Under senare år har jättelikt framsteg gjorts i delar av Afrika. Långt mer folk bor produktivt med HIV/AIDS och får drogerna som de behöver. Men för många stilla matris från sjukdomar som inte bör döda dem. När barn dödas på grund av en myggatugga, och fostrar dör i barnsbörd, då vet vi att mer framsteg måste göras.

Yet på grund av incitament - ofta förutsatt att av donor länder - som är många manipulerar afrikanen, och sjuksköterskor går understandably utländska eller fungerar för program som fokuserar på en singelsjukdom. Detta skapar mellanrum i primär omsorg och grundläggande förhindrande. Under tiden måste individafrikaner också att göra ansvarigval som förhindrar spridningen av sjukdomen, stunden som främjar allmän hälsa i deras gemenskaper och länder.

Över Afrika ser vi exempel av folk som tacklar dessa problem. I Nigeria har ett interfaith försök av kristen och Muslims uppsättningen ett exempel av samarbete som konfronterar malaria. Här i Ghana och över Afrika, ser vi innovativa idéer för fyllnads- mellanrum i omsorg - för manipulerar att anföra som exempel, till och med E-Vård- insatser, som låter, i storstadar för att stötta de i liten stad.

Amerika ska service dessa försök till och med en omfattande global vård- strategi. Because in the 21st century, we are called to act by our conscience and our common interest. When a child dies of a preventable illness in Accra, that diminishes us everywhere. And when disease goes unchecked in any corner of the world, we know that it can spread across oceans and continents.

That is why my administration has committed $63 billion to meet these challenges. Building on the strong efforts of President Bush, we will carry forward the fight against HIV/AIDS. We will pursue the goal of ending deaths from malaria and tuberculosis, and eradicating polio. We will fight neglected tropical disease. And we won't confront illnesses in isolation — we will invest in public health systems that promote wellness and focus on the health of mothers and children.

As we partner on behalf of a healthier future, we must also stop the destruction that comes not from illness, but from human beings — and so the final area that I will address is conflict.

Now let me be clear: Africa is not the crude caricature of a continent at war. But for far too many Africans, conflict is a part of life, as constant as the sun. There are wars over land and wars over resources. And it is still far too easy for those without conscience to manipulate whole communities into fighting among faiths and tribes.

These conflicts are a millstone around Africa's neck. We all have many identities — of tribe and ethnicity; of religion and nationality. But defining oneself in opposition to someone who belongs to a different tribe, or who worships a different prophet, has no place in the 21st century. Africa's diversity should be a source of strength, not a cause for division. We are all God's children. We all share common aspirations — to live in peace and security; to access education and opportunity; to love our families, our communities, and our faith. That is our common humanity.

That is why we must stand up to inhumanity in our midst. It is never justifiable to target innocents in the name of ideology. It is the death sentence of a society to force children to kill in wars. It is the ultimate mark of criminality and cowardice to condemn women to relentless and systematic rape. We must bear witness to the value of every child in Darfur and the dignity of every woman in Congo. No faith or culture should condone the outrages against them. All of us must strive for the peace and security necessary for progress.

Africans are standing up for this future. Here, too, Ghana is helping to point the way forward. Ghanaians should take pride in your contributions to peacekeeping from Congo to Liberia to Lebanon, and in your efforts to resist the scourge of the drug trade. We welcome the steps that are being taken by organizations like the African Union and ECOWAS to better resolve conflicts, keep the peace, and support those in need. And we encourage the vision of a strong, regional security architecture that can bring effective, transnational force to bear when needed.

America has a responsibility to advance this vision, not just with words, but with support that strengthens African capacity. When there is genocide in Darfur or terrorists in Somalia, these are not simply African problems — they are global security challenges, and they demand a global response. That is why we stand ready to partner through diplomacy, technical assistance, and logistical support, and will stand behind efforts to hold war criminals accountable. And let me be clear: our Africa Command is focused not on establishing a foothold in the continent, but on confronting these common challenges to advance the security of America, Africa and the world.

In Moscow, I spoke of the need for an international system where the universal rights of human beings are respected, and violations of those rights are opposed. That must include a commitment to support those who resolve conflicts peacefully, to sanction and stop those who don't, and to help those who have suffered. But ultimately, it will be vibrant democracies like Botswana and Ghana which roll back the causes of conflict, and advance the frontiers of peace and prosperity.

As I said earlier, Africa's future is up to Africans.

The people of Africa are ready to claim that future. In my country, African-Americans — including so many recent immigrants — have thrived in every sector of society. We have done so despite a difficult past, and we have drawn strength from our African heritage. With strong institutions and a strong will, I know that Africans can live their dreams in Nairobi and Lagos; in Kigali and Kinshasa; in Harare and right here in Accra.

Fifty-two years ago, the eyes of the world were on Ghana. And a young preacher named Martin Luther King traveled here, to Accra, to watch the Union Jack come down and the Ghanaian flag go up. This was before the march on Washington or the success of the civil rights movement in my country. Dr. King was asked how he felt while watching the birth of a nation. And he said: "It renews my conviction in the ultimate triumph of justice."

Now, that triumph must be won once more, and it must be won by you. And I am particularly speaking to the young people. In places like Ghana, you make up over half of the population. Here is what you must know: the world will be what you make of it.

You have the power to hold your leaders accountable and to build institutions that serve the people. You can serve in your communities and harness your energy and education to create new wealth and build new connections to the world. You can conquer disease, end conflicts and make change from the bottom up. You can do that. Yes you can. Because in this moment, history is on the move.

But these things can only be done if you take responsibility for your future. It won't be easy. It will take time and effort. There will be suffering and setbacks. But I can promise you this: America will be with you. As a partner. As a friend. Opportunity won't come from any other place, though — it must come from the decisions that you make, the things that you do, and the hope that you hold in your hearts.

Freedom is your inheritance. Now, it is your responsibility to build upon freedom's foundation. And if you do, we will look back years from now to places like Accra and say that this was the time when the promise was realized — this was the moment when prosperity was forged; pain was overcome; and a new era of progress began. This can be the time when we witness the triumph of justice once more.

Thank you.

Obama в Гане, Африке!
Automatically translated into Russian thanks to WorldLingo
Речь Barack Obama в Гане как выпущено Белым домом.

Хорошее утро. Будет почетностью для меня, котор нужно находиться в Accra, и поговориться к представителям людей Ганы. Я глубоки признательн для гостеприимсва я получал, как буду Мишель, Malia и Sasha Obama. Историей Ганы будет богатые люди, связи между нашими 2 странами сильны, и я самолюбив что это будет мое первое посещение к sub-Saharan Африке как президент Соединенных Штатов.

Я говорю к вам на конце длиннего отключения. Я начал в России, для саммита между 2 великими державами. Я переместил к Италии, для встречи экономий мира leading. И я пришел здесь, к Гане, для просто причины: 2його столетие будет сформирован случается как раз в Rome или Moscow или вашингтоне, но случает в Accra также.

Это будет сущая правда времени когда границы между людьми overwhelmed нашими соединениями. Ваша зажиточность может расширить америку. Ваши здоровье и обеспеченность могут способствовать к миру. И прочность вашего народовластия может помочь предварительным правам человека для людей везде.

Так я не вижу страны и людей Африки как мир врозь; Я вижу Африку как основная часть нашего соединенного мира - как соучастники с америкой именем будущего мы хотим для всех наших детей. То партнерство необходимо заземлить в взаимную ответственность, и то я хочу для того чтобы поговорить с вами о сегодня.

Мы должны начать от просто предпосылки что будущее Африки до африканцев.

Я говорю это зная полное добро трагичное прошлый иногда haunted эта часть мира. Я имею кровь Африки внутри я, и собственный рассказ моей семьи включает и трагизмы и триумфы более большого африканского рассказа.

Мой grandfather был кашеваром для British в Кении, и хотя он был уважаемым старейшинью в его селе, его работодатели вызвали его «мальчиком» для много из его жизни. Он находился на периферии освободительных борьб Кении, но он все еще был заключин в турьму кратко во время репрессивных времен. В его жизни, колониализмом не было просто творение противоестественных границ или шестякиных условия торговли - он был что-то испытанным лично, day after day, через год после года.

Мой отец вырос вверх табунящ козочек в малюсеньком селе, невозможном расстоянии далеко от американских университетов куда он пришел бы получить образование. Он пришел времени на внесметном моменте посыла для Африки. Схватки поколения его собственного отца давали рожденио к новым нациям, начиная справедливо здесь в Гане. Африканцы были образованн и утверждающ в новых дорогах. История находилась на движении.

Но несмотря на прогрессом были после того как он сделан - и было значительный прогресс в частях Африки - мы также знает что много из того посыла имеет пока быть выполненным. Страны любят Кения, которая имела per capita экономию более большую чем Южная Корея когда я был рожден, плох были outpaced. Заболевание и конфликт имеют ravaged части африканского материка. В много мест, упование поколения моего отца give way к чинизму, даже отчаивается.

Легко указать перста, и приколоть поричание для этих проблем на других. Да, колониальная карта которая сделала маленькое чувство развела конфликт, и запад часто причаливала Африке как покровитель, rather than соучастнику. Но запад не ответствен для разрушения экономии Zimbabwean над последней декадой, или войн в которых дети завербованы как комбатанты. В жизни моего отца, было отчасти tribalism и протекцией в независимо Кении которая для длиннего простирания derailed его карьера, и мы знаем что этим вроде развращением будет ежедневный факт жизни для далеко too many.

Of course, мы также знаем который не будет всем рассказом. Здесь в Гане, вы показываете нам сторону Африки которая слишком часто обозревана миром который видит только трагизм или потребность для призрения. Люди Ганы работали крепко для того чтобы одеть в народовластие более твердая подбетонка, с мирными передачами энергии даже in the wake of близко оспоренные избрания. И с улучшенным управлением и вытекая гражданским обществом, экономия Ганы показывала импрессивные темпы роста.

Этот прогресс может нуждаться драме освободительных борьб 20th столетия, но не совершает никакая ошибка: оно предельно будет значительно. Для как раз по мере того как важно вытечь от управления другой нации, even more важно построить one's own.

Так я верю что этот момент справедливые как перспективнейшими для Ганы - и для Африки - как момент когда мой отец пришел времени и новые нации носились. Это будет новый момент посыла. Только это время, мы учили что это не будет гигантами как Nkrumah и Kenyatta которое обусловят будущее Африки. Вместо, это будет вами - люди и женщины в парламенте Ганы, и людьми, котор вы представляете. Прежде всего, это будет молодыми людьми - наполняющся до краев с талантливостью и энергией и понадеяться - которая могут востребовать будущее которое настолько много в поколении моего отца никогда не находили.

Осуществить что посыл, мы должен сперва узнать основную правду которую вы давали жизни к в Гане: развитие зависит на хорошем управлении. То будет ингридиентом пропавше в значительно too many мест, для далеко слишком длиной. То будет изменение может открыть потенциал Африки. И то будет ответственность может только быть встрещена Африканцем.

Как для америки и запада, наше принятие окончательного решения должно быть измерено больше чем как раз долларами, котор мы тратим. Я pledged значительные повышения в нашей чужой помощи, которая находится в интересе и америке Африки. Но поистине знак успеха не будем ли мы источником помощи помогает людям выскоблить мимо - они будем ли мы соучастниками в строить емкость для transformational изменения.

Этой взаимной ответственностью должна быть учредительство нашего партнерства. И сегодня, я сфокусирую на 4 OBLASTях которые критически к будущему Африки и всего развивающего мира: народовластие; возможность; здоровье; и мирное разрешение конфликта.

Во первых, мы должны поддержать сильные и sustainable демократические правительства.

Как I сказанное в Каире, каждая нация дает жизнь к народовластию в своей собственной дороге, и in line with свои собственные традиции. Но история предлагает ясный вердикт: правительства уважают the will их собственных людей более зажиточны, более стабилизированн и успешноее чем правительства которые не делают.

Это о больше чем держащ избрания - оно также о случается между ими. Репрессия принимает много форм, и too many наций plagued проблемами которые судят их людей к скудости. Никакая страна не идет создать богатство если свои руководители эксплуатируют экономию для того чтобы обогатить, или полиции могут быть куплены traffickers снадобья. Никакое дело не хочет проинвестировать в месте где правительство skims 20 процентов с верхней части, или головка управление порта corrupt. Никакая персона не хочет жить в обществе где торжество права give way к правилу зверства и взяточничества. То не будет народовластие, то будет тиранством, и теперь будет время для его закончиться.

В 2його столетие, способными, надежными и прозрачными заведениями будут ключом к успеху - сильным парламентам и честными усилиями полиций; независимо судьи и журналисты; vibrant частной сектор и гражданское общество. Те будут вещи дают жизнь к народовластию, потому что то имеет значение в жизнях людей.

Time and again, Ghanaians выбирало конституционное правило над автократией, и показывало демократический дух который позволяет энергию ваших людей сломать до конца. Мы видим что в руководителях признавают поражение graciously, и victors которые сопротивляют звонокам для того чтобы wield сила против противовключения. Мы видим тот дух в отважных журналистах как Anas Aremeyaw Anas, которое рискнуло его жизнь для того чтобы сообщить правду. Мы видим его в полициях как терпение Quaye, которое помогло prosecute первое людское trafficker в Гане. Мы видим его в молодых людях говорят вверх против протекции и участвуют в политическом процессе.

Через Африку, мы видели бесчисленные примеры людей принимая управление их destiny и делая изменение от дна вверх. Мы увидели его в Кении, куда гражданские общество и дело пришли совместно помочь остановить расправу postelection. Мы увидели его в Южной Африке, где над 3/4 из страны проголосовал в недавнем избрании - четверти с конца арартеида. Мы увидели его в Зимбабве, где сеть поддержки избрания braved зверская репрессия для того чтобы стоять вверх для принципа что вотумом персоны будет их священное право.

Не совершейте никакая ошибка: история находится на стороне этих храбрейших африканцев и не с теми используют перевороты или изменяют конституции к пребыванию в силе. Африке strongmen, оно нужны сильные заведения.

Америка не будет изыскивать навести любой правительственн на любой другой нации - необходимая правда народовластия что каждая нация обусловливает свой собственный destiny. Мы сделаем должна увеличить помощь для ответственных индивидуалов и заведений, с фокусом на поддерживать хорошее управление - на парламентах, которые проверяют злоупотребления силы и обеспечивают что голоса противовключения услышаны; на торжестве права, которое обеспечивает равную администрацию правосудия; на civic участии, TAK, CTO молодые люди получат involved; и на конкретных разрешениях к развращению полюбите судебнохимическая бухгалтерия, автоматизирующ обслуживания, усиливающ линии связи между главами правительств и защищающ свистеть-воздуходувки для того чтобы выдвинуть транспарант и отчетность.

По мере того как мы обеспечиваем эту поддержку, я направлял мою администрацию даю большое внимание к развращению в нашем отчете о прав человека. Люди везде должны иметь право начать дело или получить образование без оплачивать взятку. Мы имеем ответственность поддержать те действуют ответственно и изолировать те не делают, и то точно америка сделает.

Это водит сразу к нашей второй зоне партнерства - поддерживая развития обеспечивает возможность для больше людей.

С более лучшим управлением, я не имею никакое сомнение что Африка держит посыл более обширного основания для зажиточности. Материк будет богатые люди в природные ресурсы. И от антрепренеров телефона клетки к малым хуторянин, африканцы показывали емкость и принятие окончательного решения создать их собственные возможности. Но старые привычки необходимо также сломать. Зависимость на товарах - или на одиночном экспорте - богатство шлихов в руках несколько и оставляет люди слишком уязвимо к спадам.

В Гану, for instance, масло приносит колоссальные возможности, и вы ответственн в подготовлять для нового дохода. Но по мере того как настолько много Ghanaians знает, масло не может просто стать новым какаом. От Южная Кореи к Singapore, история показывает что страны thrive когда они инвестируют в их людях и инфраструктуре; когда они повышают множественные экспортные отрасли, развейте skilled трудовой ресурс и создайте космос для small and medium-sized дел которые создают работы.

По мере того как африканцы достигают для этого посыла, америка будет более ответственн в расширять нашу руку. Путем резать цены идут к западным консультантам и администрации, мы положим больше ресурсов в руки тех которым нужно она, пока тренируя люди для того чтобы сделать больше для себя. То почему наш $3.5 еды миллиарда инициативы обеспеченностью сфокусирован на новых методах и технологиях для хуторянин - просто посылать американским производителям или товарам к Африке. Помощью не будет end in itself. Цель чужой помощи должна создавать условия где она no longer необходимо.

Америка может также сделать больше для того чтобы повысить торговлю и облечение. Состоятельные нации должны раскрыть наши двери к товары и услуги от Африки в содержательной дороге. И где будет хорошее управление, мы можем broaden зажиточность до публик-приватные партнерства которые инвестируют в более лучших дорогах и электричестве; емкост-здание тренирует людей для того чтобы вырасти дело; и финансовые обслуживания достигают бедные и сельские районы. Это находится также в нашем собственном интересе - для если люди lift out скудости и богатство создано в Африке, то, новые рынки раскроют для наших собственных товаров.

Одной OBLASTью держит вне и undeniable peril и внесметный посыл будет энергия. Африка give off меньше газ парника чем любая другая часть мира, но она больше всего угрожаемое изменением климата. Грея планета распространит заболевание, сожмет водные ресурсы и истощит урожаи, создавая условия которые производят больше famine и противоречат. All of us - определенно начатый мир - имеют ответственность замедлять эти тенденции - через mitigation, и путем изменять дорогу которой мы используем энергию. Но мы можем также работать с африканцами для того чтобы повернуть этот кризис в возможность.

Совместно, мы соучастник чонсервной банкы именем наших планеты и зажиточности и страны помощи увеличиваем доступ к силе пока прыгающ более пакостное ступень развития. Через Африку, будет bountiful ветер и солнечная сила; геотермические энергия и bio-топлива. От долины Rift к северным африканским пустыням; от западного свободного полета к урожаям Южной Африки - подарки Африки неоглядные естественные могут произвести свою собственную силу, пока ехпортировать выгодский, очищают энергию зарубежом.

Эти шаги о больше чем номера роста на баланс активов и пассивов. Они около ли молодой человек с образованием может получить работу поддерживает семью; хуторянин может перенести их товары к рынку; или антрепренер с хорошей идеей может начать дело. Оно о сане работы. Сво около возможность должна существовать для африканцев в 2його столетие.

Как раз по мере того как управление существенн к возможности, оно также критически к третьей OBLASTи что я talk about - усиливать общественное здравоохранение.

In recent years, преогромный прогресс был сделан в частях Африки. Значительно больше людей живут производительн с HIV/AIDS, и получают снадобья, котор им. Но too many все еще умирают от заболеваний не должны убить их. Когда дети убьются из-за укуса москита, и мати умирают в родах, тогда мы знаем что больше прогресса необходимо сделать.

Но из-за стимулов - часто обеспечиваемых donor нациями - много африканских доктора и нюнь постижимо идут за морем, или работают для программ которые фокусируют на одиночном заболевании. Это создает зазоры в главным образом внимательности и основном предохранении. Между тем, индивидуальные африканцы также должны сделать ответственные выборы которые предотвращают распространение заболевания, пока повышающ общественное здравоохранение в их общинах и странах.

Через Африку, мы видим примеры людей tackling эти проблемы. В Нигерии, усилие interfaith христианок и Muslims устанавливало пример сотрудничества для того чтобы confront малария. Здесь в Гане и через Африку, мы видим новаторские идеи для заполнять зазоры в внимательности - for instance, до инициативы E-Здоровья которые позволяют докторам в больших городах поддержать те в поселках городского типа.

Америка поддержит эти усилия через всестороннюю, глобальную стратегию здоровья. Because in the 21st century, we are called to act by our conscience and our common interest. When a child dies of a preventable illness in Accra, that diminishes us everywhere. And when disease goes unchecked in any corner of the world, we know that it can spread across oceans and continents.

That is why my administration has committed $63 billion to meet these challenges. Building on the strong efforts of President Bush, we will carry forward the fight against HIV/AIDS. We will pursue the goal of ending deaths from malaria and tuberculosis, and eradicating polio. We will fight neglected tropical disease. And we won't confront illnesses in isolation — we will invest in public health systems that promote wellness and focus on the health of mothers and children.

As we partner on behalf of a healthier future, we must also stop the destruction that comes not from illness, but from human beings — and so the final area that I will address is conflict.

Now let me be clear: Africa is not the crude caricature of a continent at war. But for far too many Africans, conflict is a part of life, as constant as the sun. There are wars over land and wars over resources. And it is still far too easy for those without conscience to manipulate whole communities into fighting among faiths and tribes.

These conflicts are a millstone around Africa's neck. We all have many identities — of tribe and ethnicity; of religion and nationality. But defining oneself in opposition to someone who belongs to a different tribe, or who worships a different prophet, has no place in the 21st century. Africa's diversity should be a source of strength, not a cause for division. We are all God's children. We all share common aspirations — to live in peace and security; to access education and opportunity; to love our families, our communities, and our faith. That is our common humanity.

That is why we must stand up to inhumanity in our midst. It is never justifiable to target innocents in the name of ideology. It is the death sentence of a society to force children to kill in wars. It is the ultimate mark of criminality and cowardice to condemn women to relentless and systematic rape. We must bear witness to the value of every child in Darfur and the dignity of every woman in Congo. No faith or culture should condone the outrages against them. All of us must strive for the peace and security necessary for progress.

Africans are standing up for this future. Here, too, Ghana is helping to point the way forward. Ghanaians should take pride in your contributions to peacekeeping from Congo to Liberia to Lebanon, and in your efforts to resist the scourge of the drug trade. We welcome the steps that are being taken by organizations like the African Union and ECOWAS to better resolve conflicts, keep the peace, and support those in need. And we encourage the vision of a strong, regional security architecture that can bring effective, transnational force to bear when needed.

America has a responsibility to advance this vision, not just with words, but with support that strengthens African capacity. When there is genocide in Darfur or terrorists in Somalia, these are not simply African problems — they are global security challenges, and they demand a global response. That is why we stand ready to partner through diplomacy, technical assistance, and logistical support, and will stand behind efforts to hold war criminals accountable. And let me be clear: our Africa Command is focused not on establishing a foothold in the continent, but on confronting these common challenges to advance the security of America, Africa and the world.

In Moscow, I spoke of the need for an international system where the universal rights of human beings are respected, and violations of those rights are opposed. That must include a commitment to support those who resolve conflicts peacefully, to sanction and stop those who don't, and to help those who have suffered. But ultimately, it will be vibrant democracies like Botswana and Ghana which roll back the causes of conflict, and advance the frontiers of peace and prosperity.

As I said earlier, Africa's future is up to Africans.

The people of Africa are ready to claim that future. In my country, African-Americans — including so many recent immigrants — have thrived in every sector of society. We have done so despite a difficult past, and we have drawn strength from our African heritage. With strong institutions and a strong will, I know that Africans can live their dreams in Nairobi and Lagos; in Kigali and Kinshasa; in Harare and right here in Accra.

Fifty-two years ago, the eyes of the world were on Ghana. And a young preacher named Martin Luther King traveled here, to Accra, to watch the Union Jack come down and the Ghanaian flag go up. This was before the march on Washington or the success of the civil rights movement in my country. Dr. King was asked how he felt while watching the birth of a nation. And he said: "It renews my conviction in the ultimate triumph of justice."

Now, that triumph must be won once more, and it must be won by you. And I am particularly speaking to the young people. In places like Ghana, you make up over half of the population. Here is what you must know: the world will be what you make of it.

You have the power to hold your leaders accountable and to build institutions that serve the people. You can serve in your communities and harness your energy and education to create new wealth and build new connections to the world. You can conquer disease, end conflicts and make change from the bottom up. You can do that. Yes you can. Because in this moment, history is on the move.

But these things can only be done if you take responsibility for your future. It won't be easy. It will take time and effort. There will be suffering and setbacks. But I can promise you this: America will be with you. As a partner. As a friend. Opportunity won't come from any other place, though — it must come from the decisions that you make, the things that you do, and the hope that you hold in your hearts.

Freedom is your inheritance. Now, it is your responsibility to build upon freedom's foundation. And if you do, we will look back years from now to places like Accra and say that this was the time when the promise was realized — this was the moment when prosperity was forged; pain was overcome; and a new era of progress began. This can be the time when we witness the triumph of justice once more.

Thank you.

Obama in Ghana, Afrika!
Automatically translated into Dutch thanks to WorldLingo
De Toespraak van Obama van Barack in Ghana zoals die door het Witte Huis wordt bevrijd.

Goede ochtend. Het is een eer voor me om in Accra te zijn, en aan de vertegenwoordigers van de inwoners van Ghana te spreken. Ik ben diep dankbaar voor het onthaal dat ik heb ontvangen, zoals ben Michelle, Malia en Sasha Obama. De geschiedenis van Ghana is rijk, zijn de banden tussen onze twee landen sterk, en ik ben trots dat dit mijn eerste bezoek aan sub-Saharan Afrika als President van de Verenigde Staten is.

Ik spreek aan u aan het eind van een lange reis. Ik begon in Rusland, voor een Top tussen twee grote bevoegdheden. Ik reiste naar Italië, voor een vergadering van de belangrijke economieën van de wereld. En ik ben, aan Ghana, om een eenvoudige reden hier gekomen: de 21ste eeuw zal door wat niet alleen in Rome of Moskou of Washington gebeurt, maar door wat worden gestalte gegeven eveneens in Accra gebeurt.

Dit is de eenvoudige waarheid van een tijd wanneer de grenzen tussen mensen door onze verbindingen worden overweldigd. Uw welvaart kan Amerika uitbreiden. Uw gezondheid en veiligheid kunnen tot de wereld bijdragen. En de sterkte van uw democratie kan helpen rechten van de mens voor mensen overal vooruitgaan.

Zo apart zie ik niet de landen en de volkeren van Afrika als wereld; Ik zie Afrika als fundamenteel deel van onze onderling verbonden wereld - als partners met Amerika namens de toekomst die wij voor al onze kinderen willen. Dat vennootschap moet in wederzijdse verantwoordelijkheid worden aan de grond gezet, en dat is wat ik met u over vandaag wil spreken.

Wij moeten van het eenvoudige gebouw beginnen dat de toekomst van Afrika tot Afrikanen is.

Ik zeg goed dit het het weten hoogtepunt het tragische verleden dat soms dit deel van de wereld heeft achtervolgd. Ik heb het bloed van Afrika binnen me, en omvat het eigen verhaal van mijn familie zowel de tragedies als triomfen van het grotere Afrikaanse verhaal.

Mijn grootvader was een kok voor de Britten in Kenia, en hoewel hij geëerbiedigde ouder was in zijn dorp, vroegen zijn werkgevers hem „jongen“ veel van zijn leven. Hij was op de periferie van de bevrijdingsstrijd van Kenia, maar hij werd nog gevangengenomen kort tijdens repressieve tijden. In zijn leven, was het kolonialisme niet eenvoudig de verwezenlijking van onnatuurlijke grenzen of oneerlijke ruilvoet - het was persoonlijk ervaren iets, dag na dag, jaar na jaar.

Mijn vader groeide het hoeden geiten in een uiterst klein dorp, een onmogelijke afstand vanaf de Amerikaanse universiteiten waar hij een onderwijs zou komen krijgen. Hij werd meerderjarig op een buitengewoon ogenblik van belofte voor Afrika. De strijd van de generatie van zijn eigen vader gaf geboorte aan nieuwe naties, die net hier in Ghana beginnen. Afrikanen leidden en beweerden zich op nieuwe manieren op. De geschiedenis was in beweging.

Maar ondanks de vooruitgang die is geweest - en er aanzienlijke vooruitgang voor een deel van Afrika - wij is geboekt weet ook dat veel van die belofte nog heeft worden vervuld. De landen houden van Kenia, dat een economie per hoofd groter dan Zuid-Korea had toen ik geboren was, slecht zijn voorbijgestreefd. De ziekte en het conflict hebben delen van het Afrikaanse continent verwoest. In vele plaatsen, gaf de hoop van de generatie van mijn vader aan cynisme uiting, wanhoop zelfs.

Het is gemakkelijk om vingers te richten, en de schuld voor deze problemen aangaande anderen te spelden. Ja, een koloniale kaart die weinig steek hield kweekte conflict, en het Westen is vaak Afrika als patroon, eerder dan een partner genaderd. Maar het Westen is niet de oorzaak van de vernietiging van de Zimbabwean economie tijdens het laatste decennium, of oorlogen waarin de kinderen als strijders worden aangeworven. In het leven van mijn vader, was het gedeeltelijk tribalism en bescherming in onafhankelijk Kenia dat voor een lange rek zijn carrière ontspoorde, en wij weten dat dit soort corruptie een dagelijks feit van het leven voor veel teveel is.

Natuurlijk, weten wij ook het dat niet het gehele verhaal is. Hier in Ghana, toont u ons een gezicht van Afrika dat te vaak door een wereld wordt overzien die slechts tragedie of de behoefte aan liefdadigheid ziet. De inwoners van Ghana hebben hard gewerkt om democratie te zetten op een vastere positie, met vreedzame overdrachten van macht zelfs in het spoor van dicht betwiste verkiezingen. En met beter bestuur en de nieuwe burgerlijke maatschappij, heeft de economie van Ghana indrukwekkende groeipercentages getoond.

Deze vooruitgang kan het drama van de de bevrijdingsstrijd van de 20ste eeuw niet hebben, maar maakt geen fout: het zal uiteindelijk significanter zijn. Voor enkel aangezien het belangrijk om uit de controle van een andere natie is te voorschijn te komen, is het belangrijker om zijn eigen te bouwen.

Zo geloof ik dat dit ogenblik zoals enkel belovend voor Ghana - en voor Afrika - als ogenblik is toen mijn vader meerderjarig werd en de nieuwe naties geboren waren. Dit is een nieuw ogenblik van belofte. Slechts dit keer, hebben wij geleerd dat het geen reuzen zoals Nkrumah en Kenyatta zal zijn die de toekomst van Afrika zullen bepalen. In plaats daarvan, zal het u - de mannen en de vrouwen in het Parlement van Ghana, en de mensen zijn u vertegenwoordigt. Vooral, zal het de jonge mensen die zijn - met talent en energie brimming en hoop - dat de toekomst kunnen eisen die zo velen in de generatie van mijn vader nooit vonden.

Om te realiseren dat belofte, wij een fundamentele waarheid moeten eerst erkennen dat u het leven aan in Ghana hebt gegeven: de ontwikkeling hangt van goed bestuur af. Dat is het ingrediënt dat in veel teveel plaatsen, voor veel te lang heeft gemist. Dat is de verandering die het potentieel van Afrika kan openen. En dat is een verantwoordelijkheid die slechts door Afrikanen kan worden ontmoet.

Zoals voor Amerika en het Westen, moet onze verplichting door meer dan enkel de dollars worden gemeten die wij hebben besteed. Ik heb wezenlijke verhogingen van onze buitenlandse hulp ertoe verbonden, die in de rente en Amerika van Afrika is. Maar het ware teken van succes is niet of wij een bron van hulp zijn die mensen helpt langs schaven - het is of wij partners in de bouw van de capaciteit voor transformationele verandering zijn.

Deze wederzijdse verantwoordelijkheid moet de stichting van ons vennootschap zijn. En vandaag, zal ik concentreren me op vier gebieden die aan de toekomst van Afrika en de volledige ontwikkelende wereld kritiek zijn: democratie; kans; gezondheid; en de vreedzame resolutie van conflict.

Eerst, moeten wij sterke en duurzame democratische overheden steunen.

Zoals ik in Kaïro zei, geeft elke natie het leven aan democratie op zijn eigen manier, en overeenkomstig zijn eigen tradities. Maar de geschiedenis biedt een duidelijk oordeel aan: de overheden die de wil van hun eigen mensen eerbiedigen zijn rijker, stabieler en meer succesvol dan overheden die niet.

Dit is over meer dan het houden van verkiezingen - het is ook over wat tussen hen gebeurt. De onderdrukking neemt vele vormen, en teveel naties worden geteisterd door problemen die hun mensen aan armoede veroordelen. Geen land gaat rijkdom creëren als zijn leiders de economie exploiteren om te verrijken, of de politie kan weg door drughandelaars worden gekocht. Geen zaken willen in een plaats investeren waar de overheid 20 percenten van de bovenkant afroomt, of het hoofd van het havengezag is corrupt. Geen persoon wil in de maatschappij leven waar de rechtsstaat aan de regel van brutality en omkoperij uiting geeft. Dat is geen democratie, die tirannie is, en nu is de tijd voor het te beëindigen.

In de 21ste eeuw, zijn de geschikt, betrouwbare en transparante instellingen de sleutel aan succes - de sterke parlementen en eerlijke politiekrachten; onafhankelijke rechters en journalisten; een trillende particuliere sector en de burgerlijke maatschappij. Die zijn de dingen die het leven aan democratie geven, omdat dat is wat in het leven van volkeren van belang is.

Telkens weer, hebben Ghanezen Constitutionele regel over autocracy, gekozen en een democratische geest getoond die de energie van uw mensen om toestaat door te breken. Wij zien dat in leiders die nederlaag graciously goedkeuren, en victors die zich tegen vraag verzetten om macht tegen de oppositie te hanteren. Wij zien dat de geest in moedige journalisten van Ana van Aremeyaw van Ana houdt, die zijn leven riskeerden om de waarheid te melden. Wij zien het in politie zoals Geduld Quaye, dat hielp de eerste menselijke handelaar in Ghana vervolgen. Wij zien het in de jonge mensen die omhoog tegen bescherming spreken en aan het politieke proces deelnemen.

Over Afrika, hebben wij talloze voorbeelden van mensen gezien die controle van hun lot nemen en verandering van bottom up aanbrengen. Wij zagen het in Kenia, waar de burgerlijke maatschappij en de zaken samenkwamen helpen postelectiongeweld tegenhouden. Wij zagen het in Zuid-Afrika, waar meer dan drie kwart van het land in de recente verkiezing - het vierde sinds het eind van apartheid stemde. Wij zagen het in Zimbabwe, waar het Netwerk van de Steun van de Verkiezing brutale onderdrukking om voor het principe dat braved op te komen de stemming van een persoon hun heilig recht is.

Maak geen fout: de geschiedenis is aan de kant van deze moedige Afrikanen en niet met zij die staatsgrepen of veranderingsGrondwetten om in macht gebruiken te blijven. Afrika vereist niet strongmen, vereist het sterke instellingen.

Amerika zal geen systeem van overheid aan een andere natie willen opleggen - de essentiële waarheid van democratie is dat elke natie zijn eigen lot bepaalt. Wat wij zullen doen is verhogingshulp voor verantwoordelijke individuen en instellingen, met een nadruk bij het steunen van goed bestuur - op de parlementen, die misbruiken van macht controleren en ervoor zorgen dat de oppositiestemmen worden gehoord; op de rechtsstaat, die de gelijke rechtsbedeling verzekert; voor burgerparticipatie, zodat de jonge mensen geïmpliceerdn worden; en op concrete oplossingen voor corruptie zoals gerechtelijke boekhouding, de automatiserende diensten, versterkend hotlines en beschermend fluitje-ventilators om transparantie en verantwoordingsplicht vooruit te gaan.

Aangezien wij deze steun verlenen, heb ik aan mijn beleid opdracht gegeven om grotere aandacht aan corruptie in ons rechten van de mensrapport te geven. De mensen zouden overal het recht moeten hebben zaken te beginnen of een onderwijs te krijgen zonder een steekpenning te betalen. Wij hebben een verantwoordelijkheid om zij te steunen die responsibly en handelen om zij te isoleren die niet, en dat is precies wat Amerika zal doen.

Dit leidt rechtstreeks tot ons tweede gebied van vennootschap - ondersteunende ontwikkeling die mogelijkheid voor meer mensen biedt.

Met beter bestuur, heb ik zonder twijfel dat Afrika de belofte van een bredere basis voor welvaart inhoudt. Het continent is rijk aan natuurlijke rijkdommen. En van de ondernemers van de celtelefoon aan kleine landbouwers, hebben Afrikanen de capaciteit en de verplichting getoond om hun eigen kansen tot stand te brengen. Maar de oude gewoonten moeten ook worden gebroken. Afhankelijkheid van goederen - of op één enkele uitvoer - concentratenrijkdom in de handen van weinigen en de bladerenmensen te kwetsbaar aan dalingen.

In Ghana, bijvoorbeeld, brengt de olie grote kansen, en u bent verantwoordelijk in het voorbereidingen treffen voor nieuwe opbrengst geweest. Maar aangezien zo vele Ghanezen het weten, kan de olie eenvoudig de nieuwe cacao worden niet. Van Zuid-Korea aan Singapore, toont de geschiedenis aan dat de landen bloeien wanneer zij in hun mensen en infrastructuur investeren; wanneer zij de veelvoudige de uitvoerindustrieën bevorderen, ontwikkel een bekwaam aantal arbeidskrachten en cre�ër ruimte voor kleine en middelgrote ondernemingen die tot banen leiden.

Aangezien Afrikanen voor deze belofte bereiken, zal Amerika in het uitbreiden van onze hand meer verantwoordelijk zijn. Door knipselkosten die naar Westelijk adviseurs en beleid gaan, zullen wij meer middelen in de handen van zij zetten die het nodig hebben, terwijl opleidende mensen om meer voor zich te doen. Dat is waarom ons $3.5 miljard initiatief van de voedselveiligheid wordt geconcentreerd op nieuwe methodes en technologieën voor landbouwers - niet eenvoudig sturend Amerikaanse producenten of goederen naar Afrika. De hulp is geen eind op zichzelf. Het doel van buitenlandse hulp moet tot de voorwaarden leiden waar het niet meer nodig is.

Amerika kan meer ook doen handel en investering bevorderen. De rijke naties moeten onze deuren voor goederen en de diensten van Afrika op een zinvolle manier openen. En waar er goed bestuur is, kunnen wij welvaart door publiek-private samenwerkingsverbanden verbreden die in betere wegen en elektriciteit investeren; capaciteit-bouwend dat mensen opleidt om zaken te kweken; en de financiële diensten die slechte en plattelandsgebieden bereiken. Dit is ook in ons eigen belang - voor als de mensen van armoede worden opgetild en de rijkdom in Afrika wordt gecre�ërd, zullen de nieuwe markten voor onze eigen goederen openen.

Één gebied dat zowel onbetwistbaar risico als buitengewone belofte standhoudt is energie. Afrika verspreidt minder broeikasgas dan een ander deel van de wereld, maar het is het meest gedreigd door klimaatverandering. Een verwarmende planeet zal ziekte uitspreiden, zal watervoorraden krimpen en zal gewassen uitputten, creërend voorwaarden die meer hongersnood en conflict veroorzaken. Wij allemaal - in het bijzonder de ontwikkelde wereld - hebben een verantwoordelijkheid om deze tendensen te vertragen - door matiging, en door de manier te veranderen dat wij energie gebruiken. Maar wij kunnen ook met Afrikanen werken om deze crisis in kans te veranderen.

Samen, kunnen wij partner namens onze planeet en welvaart en hulptoegang van de landenverhoging tot macht terwijl het overslaan van de vuilere fase van ontwikkeling. Over Afrika, zijn er rijkelijke wind en zonnemacht; geothermische energie en bio-fuels. Van de Vallei van de Spleet aan de Afrikaanse woestijnen van het Noorden; van de Westelijke kust aan de gewassen van Zuid-Afrika - kunnen de grenzeloze natuurlijke giften van Afrika zijn eigen macht produceren, terwijl in het buitenland het uitvoeren van voordelige, schone energie.

Deze stappen zijn over meer dan de groeiaantallen op een balans. Zij zijn over of een jonge persoon met een onderwijs een baan kan krijgen die een familie steunt; een landbouwer kan hun goederen naar de markt overbrengen; of een ondernemer met een goed idee kan zaken beginnen. Het is over de waardigheid van het werk. Zijn ongeveer de kans die voor Afrikanen in de 21ste eeuw moet bestaan.

Enkel aangezien het bestuur voor kans essentieel is, is het ook kritiek aan het derde gebied ik waarover - versterkend volksgezondheid zal spreken.

De laatste jaren, is enorme vooruitgang geboekt voor een deel van Afrika. Veel meer mensen leven productief met HIV/AIDS, en krijgen de drugs die zij hebben vereist. Maar teveel sterven nog aan ziekten die niet hen zouden moeten doden. Wanneer de kinderen wegens een mugbeet worden gedood, en de moeders in bevalling sterven, dan weten wij dat meer vooruitgang moet worden geboekt.

Maar toch wegens aansporingen - die vaak door donornaties worden verstrekt - vele Afrikaanse artsen en verpleegsters gaan begrijpelijk overzee, of het werk voor programma's die zich op één enkele ziekte concentreren. Dit leidt tot hiaten in primaire zorg en basispreventie. Ondertussen, moeten individuele Afrikanen ook verantwoordelijke keuzen maken die de verspreiding van ziekte, terwijl het bevorderen van volksgezondheid in hun gemeenschappen en landen verhinderen.

Over Afrika, zien wij voorbeelden van mensen die deze problemen aanpakken. In Nigeria, heeft een interfaithinspanning van Christenen en Moslims een voorbeeld van samenwerking geplaatst om malaria te confronteren. Hier in Ghana en over Afrika, zien wij innovatieve ideeën voor het vullen van hiaten in zorg - bijvoorbeeld, door e-Gezondheid initiatieven die artsen in grote steden toestaan om die in kleine steden te steunen.

Amerika zal deze inspanningen door een uitvoerige, globale gezondheidsstrategie steunen. Because in the 21st century, we are called to act by our conscience and our common interest. When a child dies of a preventable illness in Accra, that diminishes us everywhere. And when disease goes unchecked in any corner of the world, we know that it can spread across oceans and continents.

That is why my administration has committed $63 billion to meet these challenges. Building on the strong efforts of President Bush, we will carry forward the fight against HIV/AIDS. We will pursue the goal of ending deaths from malaria and tuberculosis, and eradicating polio. We will fight neglected tropical disease. And we won't confront illnesses in isolation — we will invest in public health systems that promote wellness and focus on the health of mothers and children.

As we partner on behalf of a healthier future, we must also stop the destruction that comes not from illness, but from human beings — and so the final area that I will address is conflict.

Now let me be clear: Africa is not the crude caricature of a continent at war. But for far too many Africans, conflict is a part of life, as constant as the sun. There are wars over land and wars over resources. And it is still far too easy for those without conscience to manipulate whole communities into fighting among faiths and tribes.

These conflicts are a millstone around Africa's neck. We all have many identities — of tribe and ethnicity; of religion and nationality. But defining oneself in opposition to someone who belongs to a different tribe, or who worships a different prophet, has no place in the 21st century. Africa's diversity should be a source of strength, not a cause for division. We are all God's children. We all share common aspirations — to live in peace and security; to access education and opportunity; to love our families, our communities, and our faith. That is our common humanity.

That is why we must stand up to inhumanity in our midst. It is never justifiable to target innocents in the name of ideology. It is the death sentence of a society to force children to kill in wars. It is the ultimate mark of criminality and cowardice to condemn women to relentless and systematic rape. We must bear witness to the value of every child in Darfur and the dignity of every woman in Congo. No faith or culture should condone the outrages against them. All of us must strive for the peace and security necessary for progress.

Africans are standing up for this future. Here, too, Ghana is helping to point the way forward. Ghanaians should take pride in your contributions to peacekeeping from Congo to Liberia to Lebanon, and in your efforts to resist the scourge of the drug trade. We welcome the steps that are being taken by organizations like the African Union and ECOWAS to better resolve conflicts, keep the peace, and support those in need. And we encourage the vision of a strong, regional security architecture that can bring effective, transnational force to bear when needed.

America has a responsibility to advance this vision, not just with words, but with support that strengthens African capacity. When there is genocide in Darfur or terrorists in Somalia, these are not simply African problems — they are global security challenges, and they demand a global response. That is why we stand ready to partner through diplomacy, technical assistance, and logistical support, and will stand behind efforts to hold war criminals accountable. And let me be clear: our Africa Command is focused not on establishing a foothold in the continent, but on confronting these common challenges to advance the security of America, Africa and the world.

In Moscow, I spoke of the need for an international system where the universal rights of human beings are respected, and violations of those rights are opposed. That must include a commitment to support those who resolve conflicts peacefully, to sanction and stop those who don't, and to help those who have suffered. But ultimately, it will be vibrant democracies like Botswana and Ghana which roll back the causes of conflict, and advance the frontiers of peace and prosperity.

As I said earlier, Africa's future is up to Africans.

The people of Africa are ready to claim that future. In my country, African-Americans — including so many recent immigrants — have thrived in every sector of society. We have done so despite a difficult past, and we have drawn strength from our African heritage. With strong institutions and a strong will, I know that Africans can live their dreams in Nairobi and Lagos; in Kigali and Kinshasa; in Harare and right here in Accra.

Fifty-two years ago, the eyes of the world were on Ghana. And a young preacher named Martin Luther King traveled here, to Accra, to watch the Union Jack come down and the Ghanaian flag go up. This was before the march on Washington or the success of the civil rights movement in my country. Dr. King was asked how he felt while watching the birth of a nation. And he said: "It renews my conviction in the ultimate triumph of justice."

Now, that triumph must be won once more, and it must be won by you. And I am particularly speaking to the young people. In places like Ghana, you make up over half of the population. Here is what you must know: the world will be what you make of it.

You have the power to hold your leaders accountable and to build institutions that serve the people. You can serve in your communities and harness your energy and education to create new wealth and build new connections to the world. You can conquer disease, end conflicts and make change from the bottom up. You can do that. Yes you can. Because in this moment, history is on the move.

But these things can only be done if you take responsibility for your future. It won't be easy. It will take time and effort. There will be suffering and setbacks. But I can promise you this: America will be with you. As a partner. As a friend. Opportunity won't come from any other place, though — it must come from the decisions that you make, the things that you do, and the hope that you hold in your hearts.

Freedom is your inheritance. Now, it is your responsibility to build upon freedom's foundation. And if you do, we will look back years from now to places like Accra and say that this was the time when the promise was realized — this was the moment when prosperity was forged; pain was overcome; and a new era of progress began. This can be the time when we witness the triumph of justice once more.

Thank you.

[أبما] في غانا, إفريقيا!
Automatically translated into Arabic thanks to WorldLingo
[برك] [أبما] خطبة في غانا بما أنّ يطلق بالبيت الأبيض.

صباح جيّدة. هو شرف ل ي أن يكون في [أكّرا], وأن يتكلّم إلى الممثلات من الالناس غانا. أنا بعمق شاكرة للترحيب أنّ أنا قد استلمت, بما أنّ [ميشلّ], [مليا] و [سشا] [أبما]. غانا تاريخ غنيّة, الروابط بين نا اثنان بلاد قوّيّة, وأنا فخورة أنّ هذا زيارتي أولى إلى [سوب-سهرن فريك] كرئيس من الولايات المتّحدة الأمريكيّة.

أنا أتكلّم إلى أنت في النهاية من رحلة طويلة. أنا بدأت في روسيا, لقمة بين اثنان قوى عظيمة. أنا سافرت إلى إيطاليا, لاجتماع من العالم اقتصادات رئيسيّة. وقد أتى أنا هنا, إلى غانا, لسبب بسيطة: سيشكّل ال [21ست سنتثري] كنت ب ماذا يحدث لا فقط في روما أو موسكو أو واشنطن, غير أنّ ب ماذا يحدث في [أكّرا] أيضا.

هذا الحقيقة بسيطة من وقت عندما قهرت الحدود بين الناس بتوصيلاتنا. إزدهارك يستطيع مدّدت أمريكا. ك صحة وأمن يستطيع أسهمت إلى العالم. والقوة من ديموقراطيّتك يستطيع ساعدت حقوق الإنسان مسبقة لالناس في كلّ مكان.

هكذا لا يرى أنا البلاد و [بيوبلس] إفريقيا كعالم على حدة; أنا أرى إفريقيا كجزء أساسيّة من نا يرابط عالم - كشريكات مع أمريكا [أن بهلف وف] المستقبل أنّ نحن نريد لكلّنا أطفال. أنّ مشاركة ينبغي كنت اعتمدت في مسؤولية متبادلة, وأنّ ماذا أنا أريد أن يتكلّم مع أنت حول اليوم.

نحن ينبغي بدأت من الفرضية بسيطة أنّ إفريقيا مستقبل حتّى إفريقيات.

أنا أقول هذا يعرف يشبع بئر الماض مأساويّة أنّ يتلقّى أحيانا يلازم هذا جزء من العالم. أنا أتلقّى الدم إفريقيا ضمن ي, وأسرتي يحوي خاصّة قصة على حدّ سواء المآس وإنتصارات من القصة كبيرة [أفريكن].

كان جدي طبخ لالالبريطانيوّن في كينيا, ورغم أنّ هو كان يحترم شيخة في قريته, [إمبلورس] ه دعاواه "فتى" ل كثير من حياته. هو كان على المحيط من كينيا تحرير كفاح, غير أنّ سجنت هو كان بعد بإيجاز أثناء أوقاف قمعيّة. في حياته, [ب] استعمار لم ببساطة الخلق من حافات مصطنعة أو [ترم وف ترد] ظالمة - هو كان شيء يختبر شخصيّا, [دي فتر دي], سنة بعد سنة.

نما أبي فوق ساق معزات في قرية بالغ الصّغر, بعد مستحيلة بعيدا من الجامعات أمريكيّة حيث هو أتى أن يحصل تربية. هو أتى من عمر في عزم خارق للعادة وعد لإفريقيا. أعطى الكفاح من ه خاصّة أب جيل كان ولادة إلى أمم جديدة, يبدأ بشكل صحيح هنا في غانا. إفريقيات كانوا يربّي ويؤكّد بنفسي في طرق جديدة. تاريخ كان على الحركة.

غير أنّ على الرغم من التقدم أنّ قد كان يجعل - وهناك قد كان تقدم هامّة في أجزاء إفريقيا - نحن أيضا يعرف أنّ يتلقّى كثير من أنّ وعد بعد أن يكون أنجزت. بلاد يحبّون كينيا, أيّ تلقّى للفرد اقتصاد [لرجر] من [سوث كورا] عندما [بورن] أنا كان, يتلقّى يكون على نحو رديء فاق. مرض ونزاع خرب أجزاء من القارّ [أفريكن]. في كثير أماكن, [جف وي] الأمل من أبي جيل إلى تهكم, حتّى يقنط.

هو يتيح أن يدلّ أصابع, وأن يشبك اللوح ل هذا مشاكل على أخرى. نعم, [برد] خريطة مستعمرة أنّ جعل بعض إحساس نزاع, والالغرب يتلقّى غالبا يقارب إفريقيا كسيد, [رثر ثن] شريكة. غير أنّ ليس الالغرب مسؤولة للتدمير من [زيمببون] اقتصاد على العقد متأخّرة, أو حروب في أيّ أطفال يكون جنّدت كمقاتلات. في أبي حياة, كان هو جزئيّا عشائرية ورعاية في كينيا مستقلّة أنّ لإمتداد طويلة خرج مهنته, ونحن نعرف أنّ هذا نوع الفساد حقيقة يوميّة حياة ل بعيدا [توو مني].

[أف كورس], يعرف نحن أيضا أنّ ليس القصة كاملة. هنا في غانا, يبدينا أنت وجه إفريقيا أنّ يكون أيضا غالبا أطلّت بعالم أنّ يرى فقط مأساة أو الحاجة لإحسان. قد عمل الالناس غانا بشدّة أن يضع ديموقراطيّة على رسوخ [فيرمر], مع إنتقال سلميّة قوة حتّى [إين ث وك وف] بدقّة يعترض إنتخابات. ومع يحسن حكم و[إمرجنغ] مجتمعة مدنيّة, غانا قد أبدى اقتصاد [رت وف غرووث] مؤثّرة.

هذا تقدم يمكن افتقرت المأساة من ال [20ث] قرن تحرير كفاح, غير أنّ يجعل ما من غلطة: هو أخيرا سيكون أكثر هامّة. ل فقط بما أنّ هو يكون مهمّة أن يظهر من التحكم من آخر أمة, هو [إفن مور] مهمّة أن يبني [أن'س وون].

هكذا يصدق أنا أنّ هذا عزم صحيحة مثل واعد لغانا - ولإفريقيا - بما أنّ العزم عندما أبي أتى من عمر وأمم جديدة كان يكون [بورن]. هذا عزم جديدة وعد. فقط هذا وقت, قد علم نحن أنّ هو لن [ب] عمالقة مثل [نكرومه] و [كنتّا] الذي سيحدّ إفريقيا مستقبل. بدلا من ذلك, سيكون هو أنت - الرجال ونساء في غانا مجلس نواب, والالناس أنت تمثّل. خاصّة, سيكون هو الالناس شابّة - يطفح مع موهبة وطاقة وأملت - الذي يستطيع ادّعيت المستقبل أنّ هكذا كثير في أبي جيل أبدا أسّس.

أن يحقّق أنّ وعد, نحن ينبغي أولى ميّزت حقيقة أساسيّة أنّ أنت قد أعطيت حياة إلى في غانا: تطوير يعتمد على حكم جيّدة. أنّ العنصر أيّ قد كان مفقودة في بعيدا [توو مني] أماكن, ل بعيدا أيضا طويلة. أنّ التغير أنّ يستطيع فتحت إفريقيا إحتمال. وأنّ مسؤولية أنّ يستطيع فقط كنت التقيت بإفريقية.

بما أنّ لأمريكا والالغرب, تعهدنا ينبغي كنت قست بأكثر من فقط الدولارات نحن نّفق. أنا قد رهنت زيادات جوهريّة في مساندتنا أجنبيّة, أيّ يكون في إفريقيا فائدة وأمريكا. غير أنّ ال يصحّ ليس إشارة النجاح ما إذا نحن مصدر المعونة أنّ يساعد الناس كشطت جانبا - هو ما إذا نحن شريكات في يبني القدرة لتغير تحويليّة.

هذا مسؤولية متبادلة ينبغي كنت الأساس من مشاركتنا. واليوم, ركّز على أنا على أربعة مناطق أنّ يكون حرجة إلى المستقبل من إفريقيا وال [دفلوب وورلد] كاملة: ديموقراطيّة; فرصة; صحة; والقرار سلميّة نزاع.

أولى, نحن ينبغي ساندت قوّيّة وحكومات قابل للمحافظة ديموقراطيّة.

ك أنا يقال في قاهرة, يعطي كلّ أمة حياة إلى ديموقراطيّة في ه خاصّة طريق, و [إين لين ويث] ه خاصّة تقاليد. غير أنّ يقدّم تاريخ حكم واضحة: حكومات أنّ يحترم [ث ويلّ] من هم خاصّة الناس يكون أكثر مزدهرة, أكثر ثابتة وأكثر ناجحة من حكومات أنّ يتمّ لا.

هذا حول أكثر من يمسك إنتخابات - هو أيضا حول ماذا يحدث بين هم. قمع يأخذ كثير أشكال, وأزعجت [توو مني] أمم بمشاكل أنّ يدين الناسهم إلى فقر. ما من يذهب بلد أن يخلق ثروة إن زعيماته يستغلّون الاقتصاد أن يغنيبنفسي, أو شرطة يستطيع كنت اشتريت باتّجاه آخر بعقار تجار. ما من يريد عمل أن يستثمر في مكان حيث الحكومة يقشد 20 نسبة مئويّة من الأعلى, أو الرأس من السلطة يسرى فاسدة. ما من يريد شخص أن يعيش في مجتمعة حيث ال [رول وف لو] [جف وي] إلى القاعدة من وحي وارتشاء. أنّ ليس ديموقراطيّة, أنّ إستبداد, والآن الوقت ل هو أن ينهي.

في ال [21ست سنتثري], قادرة, موثوقة ومؤسسات شفّافة المفتاح إلى نجاح - مجلس نواب قوّيّة وصادقة شرطة قوات; عضو مستقلّ قاضيات وصحفيات; مهتزّة [بريفت سكتور] ومجتمعة مدنيّة. أنّ الأشياء أنّ يعطي حياة إلى ديموقراطيّة, لأنّ أنّ يكون ماذا يهمّ في [بيوبلس] حيوات.

تكرارا, قد اختار [غنين] قاعدة دستوريّة على أوتوقراطية, ويبدي كحول ديموقراطيّة أنّ يسمح الطاقة من الناسك أن يكسر كلّيّا. نحن نرى أنّ في زعيمات الذي يقبل هزيمة [غرسووسلي], ومنتصرات الذي يقاوم دعوات أن يعالج قوة ضدّ المعارضة. نحن نرى أنّ كحول في صحفيات شجاعة مثل [أنس] [أرمو] [أنس], الذي جازف حياته أن يفيد الحقيقة. نحن نرى هو في شرطة مثل صبر [قو], الذي ساعد حاكمت التاجر أولى إنسانيّة في غانا. نحن نرى هو في الالناس شابّة الذي يكون يتكلّم فوق ضدّ رعاية ويساهم في العملية سياسيّة.

عبر إفريقيا, قد رأى نحن مثل لا يحصى الناس يأخذ تحكم من مصيرهم ويجعل تغير من القعر فوق. نحن رأينا هو في كينيا, حيث مدنيّة مجتمعة وعمل أتى معا أن يساعد توقّفت عنف [بوستلكأيشن]. نحن رأينا هو في جنوب افريقيا, حيث على [ثر قورترس] من البلد اقترع في الإنتخاب أخيرة - الرابعة منذ النهاية العزل عنصريّ. نحن رأينا هو في زمبابوي, حيث الإنتخاب دعم شبكة صمد قمع قاسية أن يقف فوق للمبدأ أنّ شخص إقتراع حقهم مقدّسة.

جعلت ما من غلطة: تاريخ على الجانب من هذا إفريقيات شجاعة ولا مع أنّ الذي يستعمل إنقلابات أو يغيّر دساتير إلى إقامة في قوة. لا يحتاج إفريقيا قادة, هو يحتاج مؤسسات قوّيّة.

لن يبحث أمريكا أن يفرض أيّ [سستم وف غفرنمنت] على أيّ أخرى أمة - الحقيقة أساسيّة ديموقراطيّة أنّ كلّ أمة يحدّ ه خاصّة مصير. ماذا نحن سنتمّ زدت مساندة لمسؤولة فردات ومؤسسات, مع بؤرة على يساند حكم جيّدة - على مجلس نواب, أيّ يفحص أسواء القوة ويضمن أنّ معارضة سمعت صوى; على ال [رول وف لو], أيّ يضمن ال يتماثل إدارة العدل; على مشاركة مدنيّة, [س ثت] الناس شابّة يحصلون متورّطة; أحبّت وعلى حلول مادّيّة إلى فساد محاسبة شرعيّة, يشغل خدمات, يقوّي [هوت لين] ويحمي [وهيستل-بلوورس] أن يتقدّم شفافية ومسؤولية.

بما أنّ نحن نزوّد هذا دعم, قد وجّه أنا إدارتي أن يعطي إنتباه عظيمة إلى فساد في نا حقوق الإنسان تقرير. الناس في كلّ مكان سوفت يتلقّى الحق أن يبدأ عمل أو حصلت تربية دون يدفع رشوة. نحن نتلقّى مسؤولية أن يساند أنّ الذي يتصرّف [رسبونسبلي] وأن يعزل أنّ الذي يتمّ لا, وأنّ تماما ماذا أمريكا سيتمّ.

هذا يقود مباشرة إلى نا ثاني منطقة المشاركة - يساند تطوير أنّ يزوّد فرصة ل كثير الناس.

مع حكم جيّدة, يتلقّى أنا ما من شك أنّ إفريقيا يمسك الوعد من قاعدة واسعة لإزدهار. القارّ غنيّة في [نتثرل رسورس]. ومن خلية هاتف متعهدات إلى [فرمرس] صغيرة, قد أبدى إفريقيات القدرة وتعهد أن يخلق هم خاصّة فرص. غير أنّ عادات قديمة ينبغي أيضا كنت كسرت. يعمّم حالة اعتماد على بضائع - أو على تصدير وحيد - ركزان ثروة في الأيادي من ال قليل وأوراق أيضا حصينة إلى إنخفاضات.

يحضر في غانا, [فور ينستنس], زيت فرص عظيمة, وأنت قد كنت مسؤولة في يعدّ لإيراد جديدة. غير أنّ بما أنّ هكذا كثير [غنين] يعرف, [أيل كن] لا ببساطة أصبحت ال [ككا] جديدة. من [سوث كورا] إلى سنغافورة, يبدي تاريخ أنّ بلاد يتنامون عندما هم يستثمرون في هم الناس وبنية أساسيّة; عندما يروّج هم يتعدّد [إإكسبورت يندوستري], طوّرت يمهر [وورك فورس] وخلقت فراغ لأعمال [سملّ ند مديوم-سزد] أنّ يخلق أشغال.

بما أنّ إفريقيات يبلغون ل هذا وعد, سيكون أمريكا أكثر مسؤولة في يمدّد يدنا. ب يقطع تكاليف أنّ يذهب إلى غربيّة مستشارات وإدارة, سيضع نحن كثير موردات في الأيادي من أنّ الذي يحتاج هو, بينما يدرّب الناس أن يتمّ أكثر ل بنفسي. أنّ لما نا $3.5 بليون طعام أمن مبادرة يكون [فوكسد] على جديدة طرق وتكنولوجيا ل [فرمرس] - لا ببساطة يرسل أمريكيّة منتجات أو بضائع إلى إفريقيا. معونة ليس [إند ين يتسلف]. الغرض من مساندة أجنبيّة ينبغي كنت خلقت الشروط حيث هو يكون [نو لونجر] احتجت.

أمريكا يستطيع أيضا أتمّت أكثر أن يروّج تجارة وإستثمار. أمم غنيّة ينبغي فتحت أبوابنا إلى بضائع وخدمات من إفريقيا في طريق ذو معنى. وحيث هناك يكون حكم جيّدة, نحن يستطيع وسّعت إزدهار من خلال مشاركات [بوبليك-بريفت] أنّ يستثمر في طرق جيّدة وكهرباء; [كبست-بويلدينغ] أنّ يدرّب الناس أن ينمو عمل; و [فيننسل سرفيس] أنّ يبلغ فقيرة و [رورل را]. هذا أيضا في نا خاصّة فائدة - ل إن الناس يكون [ليفت ووت] من فقر وثروة يكون خلقت في إفريقيا, سيفتح [نو مركت] ل نا خاصّة بضاعة.

واحدة منطقة أنّ يمسك خارجا على حدّ سواء خطر أكيدة ووعد خارق للعادة طاقة. إفريقيا [جف وفّ] أقلّ دفيئة غاز من أيّ أخرى جزء من العالم, غير أنّ هو ال أكثر يهدّد بمناخ تغير. سينشر يسخّن كوكب مرض, سيتقلّص [وتر رسورس] وسيستنفد بروز, يخلق شروط أنّ ينتج كثير مجاعة ويتعارض. يتلقّى كلّ من نا - بشكل خاصّ ال يطوّر عالم - مسؤولية أن يتمهّل هذا اتّجاهات - من خلال تخفيف, وب يغيّر الطريق أنّ نحن نستعمل طاقة. غير أنّ نحن يستطيع أيضا عملت مع إفريقيات أن يلتفت هذا أزمة داخل فرصة.

معا, يزيد نحن علبة شريكة [أن بهلف وف] نا كوكب وإزدهار ومساعدة بلاد منفذة إلى قوة بينما يتخطّى الطور وسخة تطوير. عبر إفريقيا, هناك ريح وافرة وقوة شمسيّة; حراريّ أرضيّ طاقة و [بيو-فولس]. من الصدع واد إلى الصحاري شماليّة [أفريكن]; من الساحل غربيّة إلى جنوب افريقيا بروز - إفريقيا هبات [بووندلسّ] طبيعيّة يستطيع ولدت ه خاصّة قوة, بينما يصدق مكسبة, ينظّف طاقة في الخارج.

هذا [ستبس] حول أكثر من حالة نموّ أرقام على [بلنس شيت]. هم حوالي ما إذا [يوونغ برسن] مع تربية يستطيع حصلت شغل أنّ يساند أسرة; مزارعة يستطيع نقلت بضائعهم إلى السوق; أو متعهدة مع فكرة جيّدة يستطيع بدأت عمل. هو حول الكرامة العمل. ه حوالي الفرصة أنّ ينبغي تواجدت لإفريقيات في ال [21ست سنتثري].

فقط بما أنّ حكم يكون حيويّة إلى فرصة, هو أيضا حرجة إلى المنطقة ثالثة أنّ [تلك بووت] أنا - يقوّي [بوبليك هلث].

[إين رسنت رس], جعلت تقدم ضخمة يتلقّى يكون في أجزاء إفريقيا. يعيش بعيدا كثير الناس [برودوكتيفلي] مع [هيف/يدس], ويحصل العقارات هم يحتاجون. غير أنّ يموت [توو مني] بعد من أمراض أنّ سوفت لا يقتلهم. عندما قتلت أطفال يكون بسبب ناموسة قطعة, وأمهات يصبغون في ولادة, بعد ذلك نحن نعرف أنّ كثير تقدم ينبغي كنت جعلت.

مع ذلك بسبب دافع - غالبا يزوّد بأمم متبرّع - كثير [أفريكن] يذهب دكاترة و [نورسس] [أوندرستندبلي] عبر البحار, أو يعمل لبرنامج أنّ ركّز على على مرض وحيدة. هذا يخلق ثغور في عناية أوّليّة ووقاية أساسيّة. في الوقت نفسه, إفريقيات فرديّة أيضا يضطرّ جعلت إختبار مسؤولة أنّ يمنع الانتشار المرض, بينما يروّج [بوبليك هلث] في هم جماعات وبلاد.

عبر إفريقيا, يرى نحن مثل الالناس يعالج هذا مشاكل. في نيجيريا, قد ثبت جهد مختلط المعتقدات من مسيحيات و [موسليم] مثال التعاون أن يجابه ملاريا. هنا في غانا وعبر إفريقيا, يرى نحن أفكار إبداعيّة ل يملأ ثغور في عناية - [فور ينستنس], من خلال [إ-هلث] مبادرات أنّ يسمح دكاترة في مدائن كبيرة أن يساند أنّ في مدائن صغيرة.

أمريكا سيساند هذا جهود من خلال شاملة, شاملة صحة إستراتيجية. Because in the 21st century, we are called to act by our conscience and our common interest. When a child dies of a preventable illness in Accra, that diminishes us everywhere. And when disease goes unchecked in any corner of the world, we know that it can spread across oceans and continents.

That is why my administration has committed $63 billion to meet these challenges. Building on the strong efforts of President Bush, we will carry forward the fight against HIV/AIDS. We will pursue the goal of ending deaths from malaria and tuberculosis, and eradicating polio. We will fight neglected tropical disease. And we won't confront illnesses in isolation — we will invest in public health systems that promote wellness and focus on the health of mothers and children.

As we partner on behalf of a healthier future, we must also stop the destruction that comes not from illness, but from human beings — and so the final area that I will address is conflict.

Now let me be clear: Africa is not the crude caricature of a continent at war. But for far too many Africans, conflict is a part of life, as constant as the sun. There are wars over land and wars over resources. And it is still far too easy for those without conscience to manipulate whole communities into fighting among faiths and tribes.

These conflicts are a millstone around Africa's neck. We all have many identities — of tribe and ethnicity; of religion and nationality. But defining oneself in opposition to someone who belongs to a different tribe, or who worships a different prophet, has no place in the 21st century. Africa's diversity should be a source of strength, not a cause for division. We are all God's children. We all share common aspirations — to live in peace and security; to access education and opportunity; to love our families, our communities, and our faith. That is our common humanity.

That is why we must stand up to inhumanity in our midst. It is never justifiable to target innocents in the name of ideology. It is the death sentence of a society to force children to kill in wars. It is the ultimate mark of criminality and cowardice to condemn women to relentless and systematic rape. We must bear witness to the value of every child in Darfur and the dignity of every woman in Congo. No faith or culture should condone the outrages against them. All of us must strive for the peace and security necessary for progress.

Africans are standing up for this future. Here, too, Ghana is helping to point the way forward. Ghanaians should take pride in your contributions to peacekeeping from Congo to Liberia to Lebanon, and in your efforts to resist the scourge of the drug trade. We welcome the steps that are being taken by organizations like the African Union and ECOWAS to better resolve conflicts, keep the peace, and support those in need. And we encourage the vision of a strong, regional security architecture that can bring effective, transnational force to bear when needed.

America has a responsibility to advance this vision, not just with words, but with support that strengthens African capacity. When there is genocide in Darfur or terrorists in Somalia, these are not simply African problems — they are global security challenges, and they demand a global response. That is why we stand ready to partner through diplomacy, technical assistance, and logistical support, and will stand behind efforts to hold war criminals accountable. And let me be clear: our Africa Command is focused not on establishing a foothold in the continent, but on confronting these common challenges to advance the security of America, Africa and the world.

In Moscow, I spoke of the need for an international system where the universal rights of human beings are respected, and violations of those rights are opposed. That must include a commitment to support those who resolve conflicts peacefully, to sanction and stop those who don't, and to help those who have suffered. But ultimately, it will be vibrant democracies like Botswana and Ghana which roll back the causes of conflict, and advance the frontiers of peace and prosperity.

As I said earlier, Africa's future is up to Africans.

The people of Africa are ready to claim that future. In my country, African-Americans — including so many recent immigrants — have thrived in every sector of society. We have done so despite a difficult past, and we have drawn strength from our African heritage. With strong institutions and a strong will, I know that Africans can live their dreams in Nairobi and Lagos; in Kigali and Kinshasa; in Harare and right here in Accra.

Fifty-two years ago, the eyes of the world were on Ghana. And a young preacher named Martin Luther King traveled here, to Accra, to watch the Union Jack come down and the Ghanaian flag go up. This was before the march on Washington or the success of the civil rights movement in my country. Dr. King was asked how he felt while watching the birth of a nation. And he said: "It renews my conviction in the ultimate triumph of justice."

Now, that triumph must be won once more, and it must be won by you. And I am particularly speaking to the young people. In places like Ghana, you make up over half of the population. Here is what you must know: the world will be what you make of it.

You have the power to hold your leaders accountable and to build institutions that serve the people. You can serve in your communities and harness your energy and education to create new wealth and build new connections to the world. You can conquer disease, end conflicts and make change from the bottom up. You can do that. Yes you can. Because in this moment, history is on the move.

But these things can only be done if you take responsibility for your future. It won't be easy. It will take time and effort. There will be suffering and setbacks. But I can promise you this: America will be with you. As a partner. As a friend. Opportunity won't come from any other place, though — it must come from the decisions that you make, the things that you do, and the hope that you hold in your hearts.

Freedom is your inheritance. Now, it is your responsibility to build upon freedom's foundation. And if you do, we will look back years from now to places like Accra and say that this was the time when the promise was realized — this was the moment when prosperity was forged; pain was overcome; and a new era of progress began. This can be the time when we witness the triumph of justice once more.

Thank you.

# Beth Simone Noveck, USA
nyls.edu/faculty/faculty_profiles/beth_simone_noveck


Beth Simone Noveck is Professor of Law and Director of the Institute for Information Law and Policy and the Democracy Design Workshop at New York Law School as well as Visiting Professor at Stanford University. She currently serves as Deputy Chief Technology Officer for Open Government at the U.S. Office of Science and Technology Policy. Dr Noveck is a founder of Bodies Electric LLC, developer of the Unchat software for real-time structured and democratic group deliberation in cyberspace. She has dealt with collaborative online participation in the USA, Europe and Asia for many years and was, for instance, involved in setting up the Peer to Patent program run by the U.S. Patent and Trademark Office. Her brilliant mind, judgment and communication skills have enabled her to achieve considerable progress in the use of the Internet for public affairs and the interests of all Internet users. She succeeded in realizing value-added sense of new communication and information technologies.

Internet et politique : Que savez-vous ? … 2
Automatically translated into French thanks to WorldLingo
# Beth Simone Noveck, Etats-Unis
nyls.edu/faculty/faculty_profiles/beth_simone_noveck


Beth Simone Noveck est professeur de loi et directeur de l'institut pour la loi et la politique de l'information et de l'atelier de conception de démocratie à l'école de droit de New York aussi bien que le professeur visitant à l'université de Stanford. Elle sert actuellement de dirigeant de technologie sous-chef au gouvernement ouvert aux États-Unis Office de la Science et de la politique de technologie. DR Noveck est un fondateur de LLC électrique de corps, lotisseur du logiciel d'Unchat pour la délibération structurée et démocratique de temps réel de groupe dans Cyberspace. Elle a traité la participation en ligne de collaboration aux Etats-Unis, à l'Europe et à l'Asie pendant beaucoup d'années et, par exemple, a été impliquée en installant le pair pour faire breveter le programme exécuté par les États-Unis Office de brevet et de marque déposée. Ses qualifications brillantes d'esprit, de jugement et de communication lui ont permises de réaliser des progrès considérables dans l'utilisation de l'Internet pour des affaires publiques et les intérêts de tous les utilisateurs d'Internet. Elle a réussi à réaliser le sens à valeur ajoutée de nouvelles technologies de communication et d'information.

Internet y política: ¿Qué usted sabe? … 2
Automatically translated into Spanish thanks to WorldLingo
# Beth Simone Noveck, los E.E.U.U.
nyls.edu/faculty/faculty_profiles/beth_simone_noveck


Beth Simone Noveck es profesor de la ley y director del instituto para la ley y la política de la información y del taller del diseño de la democracia en el colegio de abogados de Nueva York así como profesor que visita en la universidad de Stanford. Ella sirve actualmente como oficial de la tecnología de subdirector para el gobierno abierto en los E.E.U.U. Oficina de la ciencia y de la política de la tecnología. El dr Noveck es un fundador del LLC eléctrico de los cuerpos, revelador del software de Unchat para la deliberación estructurada y democrática del tiempo real del grupo en Cyberspace. Ella se ha ocupado de la participación en línea de colaboración en los E.E.U.U., la Europa y la Asia por muchos años y, por ejemplo, estuvo implicada en setting-up al par para patentar el programa funcionado por los E.E.U.U. Oficina de la patente y de la marca registrada. Sus habilidades brillantes de la mente, del juicio y de la comunicación le han permitido alcanzar progreso considerable en el uso del Internet para los asuntos públicos y los intereses de todos los usuarios del Internet. Ella tuvo éxito en realizar el sentido de valor añadido de las nuevas tecnologías de la comunicación y de información.

Internet e politica: Che cosa conoscete? … 2
Automatically translated into Italian thanks to WorldLingo
Il # Beth Simone Noveck, S.U.A.
nyls.edu/faculty/faculty_profiles/beth_simone_noveck


Beth Simone Noveck è professore di legge e direttore dell'istituto per legge e la politica delle informazioni e del gruppo di lavoro di disegno di democrazia alla scuola di diritto de New York così come il professore di visita all'università di Stanford. Attualmente serve da ufficiale di tecnologia del delegato capo per il governo aperto agli Stati Uniti Ufficio di scienza e di politica di tecnologia. Il Dott Noveck è un fondatore del LLC elettrico dei corpi, sviluppatore del software di Unchat per la deliberazione strutturata e democratica di tempo reale del gruppo in Cyberspace. Si è occupata di partecipazione in linea di collaborazione negli S.U.A., l'Europa ed in Asia per molti anni e, per esempio, è stata coinvolgere nell'installazione del pari per brevettare il programma fatto funzionare dagli Stati Uniti Ufficio di marchio e di brevetto. Le sue abilità brillanti di mente, di giudizio e di comunicazione gli hanno permesso di realizzare i progressi considerevoli nell'uso del Internet per gli affari pubblici e negli interessi di tutti gli utenti del Internet. È riuscito a realizzare il senso a valore aggiunto di nuove comunicazione e tecnologie dell'informazione.

Internet und Politik: Was wissen Sie? … 2
Automatically translated into German thanks to WorldLingo
# Beth Simone Noveck, USA
nyls.edu/faculty/faculty_profiles/beth_simone_noveck


Beth Simone Noveck ist Professor des Gesetzes und Direktor des Instituts für Informationen Gesetz und Politik und der Demokratie-Design-Werkstatt New York an der juristischen Fakultät sowie Besuchsprofessor an der Stanford Universität. Sie dient z.Z. als stellvertretender Leiter-Technologie-Offizier für geöffnete Regierung an den US Büro der Wissenschaft und der Technologie-Politik. Dr Noveck ist ein Gründer Körper elektrischen LLC, Entwickler der Unchat Software für strukturierte und demokratische Gruppe Bedachtsamkeit der Realzeit in Cyberspace. Sie hat gemeinschaftliche on-line-Teilnahme an den USA, am Europa und am Asien für viele Jahre und wurde zum Beispiel mit.einbezogen beschäftigt, wenn sie den Gleichen gründete, um das Programm zu patentieren, das durch die US laufen gelassen wird Patent-und Warenzeichen-Büro. Ihre leuchtenden Sinnes-, Urteil- und Kommunikationsfähigkeiten haben ihr ermöglicht, beträchtlichen Fortschritt im Gebrauch des Internets für öffentliche Angelegenheiten und in den Interessen aller Internet-Benutzer zu erzielen. Sie folgte, mit, Dienstleistungsrichtung der neuen Kommunikation und der Informationstechnologien zu verwirklichen.

Internet e política: Que você sabe? … 2
Automatically translated into Portuguese thanks to WorldLingo
# Beth Simone Noveck, EUA
nyls.edu/faculty/faculty_profiles/beth_simone_noveck


Beth Simone Noveck é professor da lei e diretor do instituto para a lei e a política da informação e da oficina do projeto da democracia na escola de lei de New York as well as o professor visitando na universidade de Stanford. Serve atualmente como o oficial da tecnologia do deputado chefe para o governo aberto nos ESTADOS UNIDOS. Escritório da ciência e da política da tecnologia. O Dr. Noveck é um founder do LLC elétrico dos corpos, colaborador do software de Unchat para o deliberation estruturado e democrático do real-time do grupo em Cyberspace. Tratou da participação em linha collaborative nos EUA, na Europa e na Ásia por muitos anos e, por exemplo, foi envolvida no ajuste - acima do par para patentear o programa funcionado pelos ESTADOS UNIDOS. Escritório da patente e da marca registrada. Suas habilidades brilhantes da mente, do julgamento e da comunicação permitiram-na de conseguir o progresso considerável no uso do Internet para casos públicos e nos interesses de todos os usuários do Internet. Sucedeu em realizar o sentido value-added de tecnologias novas de uma comunicação e de informação.

Internet och politik: Vad vet du? … 2
Automatically translated into Swedish thanks to WorldLingo
Nr. är Beth Simone Noveck,
USA


nyls.edu/faculty/faculty_profiles/beth_simone_noveck Beth Simone Noveck professorn av lag och direktören av institutet för informationslag och politik och demokratidesignseminariet på den New York juridisk fakultet as well as gästprofessor på Stanford-universiteten. Hon servar som ställföreträdande högsta teknologi kommenderar för närvarande för öppen regering på U.S.NA. Kontor av vetenskap och teknologipolitik. Dr Noveck är en grundare av förkroppsligar elkraftLLC, bärare av den Unchat programvaran för strukturerat och demokratiskt gruppsamtal för real-time i cyberspace. Hon har handlat med kollaborativt on-line deltagande i USA, Europa och Asien för många år och var, för anföra som exempel, involverat, i inställning - upp jämliket till det patenterade programet som körs av U.S.NA. Patent- och varumärkeskontor. Hennes briljant varar besvärad, har dom- och kommunikationsexpertis möjliggj橬一j henne för att uppnå betydligt framsteg i bruket av internet för statlig affär, och intresserar allra internetanvändare. Hon lyckades, i realisering av value-added avkänning av den nya kommunikationen och informationstekniker.

Интернет и политика: Вы знаете? … 2
Automatically translated into Russian thanks to WorldLingo
# Beth Simone Noveck, США
nyls.edu/faculty/faculty_profiles/beth_simone_noveck


Beth Simone Noveck будет профессором закона и директором института для закона и политики информации и мастерской конструкции народовластия на юридическом высшем учебном заведении нью-йорка также, как посещая профессор на университете Stanford. Она в настоящее время служит как офицер технологии депутата вождя для открытого правительства на США. Офис политики наука и техника. Dr Noveck будет основателем LLC тел электрического, проявителем средства программирования Unchat для обдуманности real-time составленной и демократической группы в cyberspace. Она общается с сотрудническим online участием в США, Europe и Азии на много лет и, for instance, включилась в устанавливать - вверх по пэру для того чтобы запатентовать программу, котор побежали США. Офис патента и товарного знака. Ее гениальные искусства разума, суждения и связи позволили она достигнуть значительного прогресса в пользе интернета для общественных дел и интересах всех потребителей интернета. Она преуспела в осуществлять повышенно-ценное чувство новых сообщения и информационных технологий.

Internet en Politiek: Wat weet u? … 2
Automatically translated into Dutch thanks to WorldLingo
# Is Beth Simone Noveck,
de V.S.


nyls.edu/faculty/faculty_profiles/beth_simone_noveck Beth Simone Noveck Professor van Wet en Directeur van het Instituut voor het Informatierecht van en Beleid en de Workshop van het Ontwerp van de Democratie op de School van de Wet van New York evenals Bezoekende Professor bij de Universiteit van Stanford. Zij dient momenteel als Ambtenaar van de Technologie van de Afgevaardigde Belangrijkste voor Open Overheid bij de V.S. Bureau van het Beleid van de Wetenschap en van de Technologie. Dr. Noveck is een stichter van Organismen Elektrische LLC, ontwikkelaar van de software Unchat voor gestructureerde real time en democratisch groepsoverleg in cyberspace. Zij heeft samenwerkings online participatie in de V.S., Europa en Azië vele jaren en, bijvoorbeeld behandeld, in vestiging de Edele aan het programma van het Octrooi dat door de V.S. geïmpliceerdm in werking wordt gesteld. Het Bureau van het octrooi en van het Handelsmerk. Haar briljante mening, oordeel en communicatie vaardigheden hebben haar toegelaten om aanzienlijke vooruitgang in het gebruik van Internet voor openbare zaken en de belangen van alle gebruikers van Internet te boeken. Zij slaagde in het realiseren van betekenis op de toegevoegde waarde van nieuwe communicatie en informatietechnologie.

إنترنت وسياسة: ماذا أنت تعرف? … 2
Automatically translated into Arabic thanks to WorldLingo
# [بث] [سمون] [نوفك], [أوسا]
nyls.edu/faculty/faculty_profiles/beth_simone_noveck


[بث] [سمون] [نوفك] أستاذة القانون ومديرة من المعهد لمعلومة قانون وسياسة والديموقراطيّة تصميم ورشة في نيويورك [لو سكهوول] [أس ولّ س] يزور أستاذة في [ستنفورد ونيفرستي]. هو حاليّا يخدم كنائب رئيس تكنولوجيا ضابطة لحكومة مفتوحة في الولايات المتّحدة الأمريكيّة مكتب من علم وتكنولوجيا سياسة. دكتورة [نوفك] مؤسسة من أجسام [لّك] كهربائيّة, مطورة من [أونشت] برمجيّة ل [رل-تيم] يشيّع وديموقراطيّة مجموعة مداولة في [سبرسبس]. هو قد عالج مع مشاركة تعاونيّة متوفّر على شبكة الإنترنات في ال [أوسا], أوروبا وآسيا ل كثير سنون وكان, [فور ينستنس], تضمّنت في [ستّينغ-وب] النظير أن يسجّل برنامج يركض بالولايات المتّحدة الأمريكيّة براءة اختراع وعلامة تجاريّة مكتب. ه باهر عقل, حكم واتّصال قد مكّنه مهارات أن يحقّق تقدم هامّة في الإستعمال من الإنترنت ل [بوبليك فّير] والفوائد من كلّ إنترنت مستعملات. هو نجح في يحقّق إحساس [فلو-دّد] من جديدة اتّصال ومعلومة تكنولوجيا.

It's Not Too Late to Start Saving Lives in Nigeria

By Yinka Adeyemi

September 2001
Courtesy of AIDS News Service, Vol. 3, No. 2, a publication of Journalists Against AIDS (JAAIDS) Nigeria. www.nigeria-aids.org

In January of 2001, Mauritania, a country with one of the lowest reported HIV prevalence rates in Africa, took a step that Nigerian leaders neglected to take more than 15 years ago: The country's Senate held a Special Session on HIV/AIDS, inviting experts to speak on the nature of the epidemic, and to suggest ways to nip it in the bud, even as the epidemic ravages the rest of the African continent.

The Mauritanian Senate recognized the urgency of concerted action against the epidemic, and suggested the introduction of sexual education in schools as well as a privately managed national agency to play an advocacy role. It is a refreshing, bold step from a country about the size of a few local government areas in Nigeria.

Around 1989, when neighboring countries were reporting an outbreak of HIV/AIDS, Nigeria reported only 11 cases of HIV infection. Officials, unwisely and against every historical epidemiological trend, diverted attention from the virus, focusing instead on mosquitoes and malaria. As they did so, fuelled by apathy and delusion, the virus silently crept into the nooks and crannies of Nigeria, infecting millions and killing thousands.

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Due to bad policy, many Nigerians will have to suffer, and many will die from the virus, barring the sudden development of an efficacious vaccine. Today, even if we take the grossly underestimated figures used by the Nigerian government, the country has a whopping 2.6 million HIV/AIDS cases. And this is primarily the result of callous inaction and arrogance on the part of government. Information was adequate, but officials simply refused to use it or even take it seriously.

It was a familiar pattern in many African countries, with the possible exception of Uganda and a few East African countries. Indeed, rather than begin early intervention to educate and stem the spread of HIV/AIDS, African countries initially engrossed themselves in a wasteful debate over the origin of AIDS.

It all probably started in 1985, at the First International Conference on Virus-Related Cancers in Dakar, Senegal, in which I participated along with the co-discoverer of HIV, Dr. Robert Gallo, and the head of the OAU Scientific Commission, Dr. Williams. It was at this conference that respected scientists articulated their theory about Africa as the origin of not only AIDS, but of many other frightening diseases also. For instance, Dr. Kevin De Cock argued that Ebola virus, Marburg virus and Lassa fever, all thought to be new diseases, "turned out to have been endemic in Africa." Meanwhile, Gallo aired his African-Monkey Connection theory.

Said Gallo at the Dakar Conference: "Viruses closely related to HTLV (Human Type Lymphotropic Virus), but distinct from it, have been isolated from Old World monkeys. This and other facts led us to propose that the ancestral origin of HTLV is Africa."

As I wrote in a syndicated column in 1985, to a people who, barely 20 years earlier were under the yoke of Western colonialism, the Africa-Monkey argument was another indication of racism by Western scientists. Therefore, because of our history of colonialism and slavery, the first impulse of African leaders and opinion formers was to defensively repudiate such Western claims with a display of nationalistic garb.

But while Africans were engaged in this needless debate, intense anti-HIV/AIDS efforts were going on in the West. Pressure groups were forming and national education campaigns on HIV were being launched everywhere.

In Nigeria in 1985, it was difficult to meet one person who did not view HIV/AIDS as a "disease of the white man," and the African connection theory as more evidence of the Western association of Africa with everything negative. Well-meaning people who dared to preach abstinence or condom use as a way to curb the spread of HIV were routinely laughed at as victims of malicious Western propaganda. In the prevailing environment, therefore, many did not see the need for behavioral change. Unfortunately, that attitude persisted for years. Yet, many science writers knew that a major outbreak in Nigeria, with its 100 million people, was only a matter of time.

Such was the prevailing attitude in Nigeria, and it was the principal reason the National Action Committee on AIDS (NACA) was not inaugurated until last year. The Committee's work is cut out for it, and the challenges are daunting.

Although the death of popular musician Fela Anikulapo-Kuti and the admission by his world-renowned physician brother, Professor Olikoye Ransome-Kuti, that the musician died of AIDS has promoted some awareness and encouraged the use of condoms, many Nigerians still remain unpersuaded. A survey of some Nigerians, selected randomly over two weeks in January 2001, suggests that many are armed with information about the disease. But even those who reported adequate knowledge said they did not see any reason to wear condoms because, "I do not sleep around" or "I know the people I sleep with." Less than 5 percent said they would consider voluntary testing, while the majority said they would rather not know about their HIV status in order not to be ostracized by friends and family.

That is not an irrational fear in Nigeria today. Fela's brother suffered unprecedented assault in the press by commentators who accused him of a criminal vendetta against the more popular musician. Worse than ostracism is the likelihood of an HIV-infected person being fired from gainful employment.

There appears to be no recourse in Nigeria for such people who are wrongfully dismissed from their jobs. In a shocking case that resonated throughout Nigeria, a judge on January 22, 2001, disallowed a former hospital worker, Georgiana Ahamefule, who was dismissed from her job, from appearing in her defense out of fear that she would spread the virus in court! Her case remains unresolved.

The attitude of the judge underscores a desperate need in Nigeria for a national education program on HIV/AIDS, along with comprehensive programs to combat the virus, including condom use, vaccine tests, counseling and treatment.

Political leaders should begin to speak openly about the virus and participate in public blood screenings. Of course, it is probably too late for 2.6 million Nigerians, who, unfortunately, will eventually become the cadavers next door. But far too many Nigerians remain at risk. And they must be saved.

Yinka Adeyemi is a Columnist for the Daily Times of Nigeria and author of "A Media Handbook for HIV Vaccine Trials for Africa" published by UNAIDS.

SAUVER LES VIES NIGÉRIA… préconisant la semaine nationale de HIV/TEST commence maintenant !
Automatically translated into French thanks to WorldLingo
Il n'est pas trop tardif pour commencer à sauver les vies au Nigéria

par la courtoisie de Yinka

Adeyemi
le septembre 2001 du service de nouvelles de SIDA, vol. 3, non. 2, une publication des journalistes contre les SIDAS (JAAIDS) Nigéria. www.nigeria-aids.org

en janvier de 2001, Mauritanie, un pays avec un de la plus basse prédominance rapportée d'HIV évalue en Afrique, a pris une mesure que les chefs nigériens ont négligé pour prendre il y a plus de 15 ans : Le sénat du pays a tenu une session spéciale sur le HIV/SIDA, invitant des experts à parler de la nature de l'épidémie, et à suggérer des manières de la pincer dans le bourgeon, même pendant que l'épidémie ravage le reste du continent africain.

Le sénat mauritanien a identifié l'urgence de l'action concertée contre l'épidémie, et a suggéré l'introduction de l'éducation sexuelle dans les écoles comme une agence nationale en privé contrôlée pour jouer un rôle de recommandation. Il est une régénération, étape audacieux d'un pays au sujet de la taille de quelques secteurs de gouvernement local au Nigéria.

Autour 1989, quand les pays voisins rapportaient une manifestation de HIV/SIDA, le Nigéria a rapporté seulement 11 cas d'infection par le HIV. Fonctionnaires, unwisely et contre chaque tendance épidémiologique historique, attention détournée du virus, se concentrant à la place sur des moustiques et la malaria. Comme le faisaient cela ils, rempli de combustible par apathie et illusion, le virus a silencieusement rampé dans les recoins et les fentes du Nigéria, infectant des millions et tuant des milliers.

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due à la mauvaise politique, beaucoup de nigériens devra souffrir, et beaucoup mourront du virus, excepté le développement soudain d'un vaccin efficace. Aujourd'hui, même si nous prenons les figures excessivement sous-estimées employées par le gouvernement nigérien, le pays a 2.6 millions de cas battants à plat de couture d'un HIV/SIDA. Et c'est principalement le résultat de l'inaction et de l'arrogance dures de la part de gouvernement. L'information était proportionnée, mais des fonctionnaires simplement refusés pour l'employer ou même pour le prendre sérieusement.

C'était un modèle familier dans beaucoup de pays africains, à l'exception possible de l'Ouganda et d'uns les pays africains est. En effet, plutôt que commencez l'intervention tôt pour instruire et refouler la diffusion du HIV/SIDA, les pays africains se sont au commencement rédigés au cours d'une discussion inutile au-dessus de l'origine du SIDA.

Il tout a probablement commencé en 1985, à la première conférence internationale sur les cancers Virus-Connexes à Dakar, Sénégal, auquel j'ai participé avec le Co-découvreur d'HIV, Dr. Robert Gallo, et le chef de la Commission scientifique d'OUA, Dr. Williams. Il était à cette conférence qui a respecté des scientifiques a articulé leur théorie au sujet de l'Afrique comme origine non seulement du SIDA, mais de beaucoup d'autres maladies effrayantes également. Par exemple, Dr. Kevin De Cock a discuté ce virus d'Ebola, virus de Marburg et fièvre de Lassa, toute la pensée pour être les nouvelles maladies, « avéré avoir été endémique en Afrique. » En attendant, Gallo a aéré sa théorie de raccordement d'Africain-Singe.

Ledit Gallo à la conférence de Dakar : Les « virus ont étroitement lié à HTLV (type humain virus de Lymphotropic), mais distinct de lui, ont été isolés dans des singes du vieux monde. Ceci et d'autres faits nous ont menés à proposer que l'origine héréditaire de HTLV soit l'Afrique. « 

Car j'ai écrit dans a syndicated la colonne en 1985, à un peuple qui, à peine 20 ans plus tôt était sous le joug du colonialisme occidental, l'argument d'Afrique-Singe était une autre indication du racisme par les scientifiques occidentaux. Par conséquent, en raison de notre histoire du colonialisme et de l'esclavage, la première impulsion des chefs africains et les formeurs d'opinion étaient de nier défensif de telles réclamations occidentales avec un affichage de tenue nationaliste.

Mais tandis que des Africains étaient engagés au cours de cette discussion inutile, les efforts intenses d'anti-HIV/AIDS continuaient dans l'ouest. Les groupes de pression formaient et des campagnes d'éducation nationale sur HIV étaient lancées partout.

Au Nigéria en 1985, il était difficile de rencontrer une personne qui n'a pas regardé le HIV/SIDA comme « maladie de l'homme blanc, » et théorie africaine de raccordement en tant que plus d'évidence de l'association occidentale de l'Afrique avec tout négatif. personnes de Bien-signification qui ont osé prêcher l'abstinence ou l'utilisation de condom pendant qu'une manière de limiter la diffusion d'HIV étaient par habitude ries comme victimes de la propagande occidentale malveillante. Dans l'environnement régnant, donc, beaucoup n'ont pas vu le besoin de changement comportemental. Malheureusement, cette attitude a persisté pendant des années. Cependant, beaucoup d'auteurs de la science ont su qu'une manifestation importante au Nigéria, avec ses 100 millions de personnes, était seulement une question de temps.

Telle était l'attitude régnante au Nigéria, et c'était la raison principale que le comité d'initiative national sur le SIDA (NACA) n'a pas été inauguré jusqu'à l'année dernière. Le travail du Comité est coupé pour lui, et les défis sont intimidants.

Bien que la mort du musicien populaire Fela Anikulapo-Kuti et l'admission par son frère monde-renommé de médecin, professeur Olikoye Ransome-Kuti, que le musicien est mort du SIDA ait favorisé une certaine conscience et ait encouragé l'utilisation des condoms, beaucoup de nigériens restent toujours impersuadées. Un aperçu de quelques nigériens, choisi aléatoirement plus de deux semaines en janvier 2001, suggère que beaucoup soient armés avec des informations sur la maladie. Mais même ceux qui ont rapporté à connaissance proportionnée ont dit qu'elles n'ont vu aucune raison de porter des condoms parce que, « je ne dors pas autour de » ou « je connais le peuple que je dors avec. » Moins de 5 pour cent ont indiqué ils considéreraient l'essai volontaire, alors que la majorité disait qu'ils ne sauraient plutôt pas leur statut d'HIV pour ne pas pour être bannis par les amis et la famille.

Ce n'est pas une crainte irrationnelle au Nigéria aujourd'hui. Le frère de Fela a souffert l'assaut sans précédent dans la pression par les commentateurs qui l'accusent d'un vendetta criminel contre le musicien plus populaire. Plus mauvaise que l'ostracisme est la probabilité d'une personne HIV-infectée étant mise le feu de l'emploi profitable.

Il ne semble y avoir aucun recours au Nigéria pour de telles personnes qui sont à tort écartés de leurs travaux. Dans un cas choquant qui a résonné dans l'ensemble du Nigéria, un juge le 22 janvier 2001, a rejeté un ancien ouvrier d'hôpital, Georgiana Ahamefule, qui a été écarté de son travail, d'être évident dans sa défense hors de la crainte qu'elle écarterait le virus devant le tribunal ! Son cas reste non défini.

L'attitude du juge souligne un besoin désespéré au Nigéria d'un programme d'éducation nationale sur le HIV/SIDA, avec des programmes complets de combattre le le virus, y compris l'utilisation de condom, les essais vacciniques, la consultation et le traitement.

Les chefs politiques devraient commencer à parler ouvrir au sujet du virus et à participer aux criblages publics de sang. Naturellement, il est probablement trop tard pour 2.6 millions de nigériens, qui, malheureusement, deviendront par la suite la prochaine porte de cadavres. Mais loin trop de nigériens restent en danger. Et ils doivent être sauvés.

Yinka Adeyemi est un chroniqueur pendant les temps quotidiens du Nigéria et de l'auteur « d'un manuel de médias pour des épreuves vacciniques d'HIV pour l'Afrique » éditée par UNAIDS.

¡AHORRAR LAS VIDAS NIGERIA… que aboga la semana nacional de HIV/TEST ahora comienza!
Automatically translated into Spanish thanks to WorldLingo
No es demasiado atrasado comenzar a ahorrar vidas en Nigeria

por la cortesía de Yinka

Adeyemi
el septiembre de 2001 del servicio de noticias del SIDA, vol. 3, no. 2, una publicación de periodistas contra los SIDA (JAAIDS) Nigeria. www.nigeria-aids.org

en enero de 2001, Mauritania, un país con uno del predominio divulgado más bajo del VIH clasifica en África, tomó una medida que los líderes nigerianos descuidaron tomar hace más de 15 años: El senado del país llevó a cabo una sesión especial sobre HIV/AIDS, invitando a expertos que hablen en la naturaleza de la epidemia, y sugieran maneras de pellizcarla en el brote, así como los ravages epidémicos el resto del continente africano.

El senado de Mauritanian reconoció la urgencia del acción concertado contra la epidemia, y sugirió la introducción de la educación sexual en escuelas tan bien como una agencia nacional privado manejada para desempeñar un papel de la defensa. Es una restauración, paso en negrilla de un país sobre el tamaño de algunas áreas del gobierno local en Nigeria.

Alrededor 1989, cuando los países vecinos divulgaban un brote de HIV/AIDS, Nigeria divulgó solamente 11 casos de infección del VIH. Funcionarios, unwisely y contra cada tendencia epidemiológica histórica, atención divertida del virus, centrándose en lugar de otro en mosquitos y malaria. Como lo hicieron así pues, aprovisionado de combustible por la apatía y el delusion, el virus se arrastró silenciosamente en los nooks y los crannies de Nigeria, infectando millones y matando a millares.

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debido a la mala política, muchos Nigerians tendrá que sufrir, y muchos morirán del virus, salvo el desarrollo repentino de una vacuna eficaz. Hoy, aunque tomamos las figuras grueso subestimadas usadas por el gobierno nigeriano, el país tenemos casos whopping 2.6 millones de de un HIV/AIDS. Y éste es sobre todo el resultado de la inacción y de la arrogancia callous de parte de gobierno. La información era adecuada, pero funcionarios rechazados simplemente para utilizarlo o aún para tomarlo seriamente.

Era un patrón familiar en muchos países africanos, con la excepción posible de Uganda y de algunos los países africanos del este. De hecho, más bien que comience la intervención temprana para educar y provenir la extensión de HIV/AIDS, los países africanos se absorbieron inicialmente en un discusión derrochador sobre el origen del SIDA.

Todo comenzó probablemente en 1985, en la primera conferencia internacional sobre cánceres Virus-Relacionados en Dakar, Senegal, en el cual participé junto con el co-descubridor del VIH, el Dr. Roberto Gallo, y la cabeza de la Comisión científica del OAU, el Dr. Williams. Estaba en esta conferencia que respetó a científicos articuló su teoría sobre África como el origen no sólo del SIDA, pero de muchas otras enfermedades espantosas también. Por ejemplo, el Dr. Kevin De Cock discutió ese virus de Ebola, el virus de Marburg y la fiebre de Lassa, todo el pensamiento para ser nuevas enfermedades, “resultado haber sido endémico en África.” Mientras tanto, Gallo ventiló su teoría de la conexión del Africano-Mono.

Gallo dicho en la conferencia de Dakar: Los “virus se relacionaron de cerca con HTLV (tipo humano virus de Lymphotropic), pero distinto de él, se han aislado de monos de viejo mundo. Esto y otros hechos nos condujeron a proponer que el origen ancestral de HTLV es África. “

Pues escribí en a syndicated la columna en 1985, a una gente que, apenas 20 años anterior era debajo del yugo del colonialismo occidental, la discusión del África-Mono era otra indicación del racismo de los científicos occidentales. Por lo tanto, debido a nuestra historia del colonialismo y de la esclavitud, el primer impulso de líderes africanos y los formers de la opinión eran defensivo negar tales demandas occidentales con una exhibición del garb nacionalista.

Pero mientras que contrataron a los africanos a este discusión innecesario, los esfuerzos intensos de anti-HIV/AIDS entraban encendido en el oeste. Los grupos de presión formaban y las campañas de la educación nacional en el VIH eran lanzadas por todas partes.

En Nigeria en 1985, era difícil satisfacer a una persona que no vio HIV/AIDS como una “enfermedad del hombre blanco,” y la teoría africana de la conexión como más evidencia de la asociación occidental de África con todo negativo. gente del Bien-significado que se atrevió a predicar uso de la abstinencia o del condón mientras que una manera de contener la extensión del VIH fue reída rutinariamente como víctimas de la propaganda occidental malévola. En el ambiente que prevalecía, por lo tanto, muchos no vieron la necesidad del cambio del comportamiento. Desafortunadamente, esa actitud persistió por años. Todavía, muchos escritores de la ciencia sabían que un brote importante en Nigeria, con sus 100 millones de personas de, era solamente una cuestión de tiempo.

Tal era la actitud que prevalecía en Nigeria, y era la razón principal que no inauguraron al comité de acción nacional sobre el SIDA (NACA) hasta el año pasado. El trabajo del comité se corta para él, y los desafíos son desalentadores.

Aunque todavía sigue habiendo la muerte del músico popular Fela Anikulapo-Kuti y la admisión de su hermano mundo-renombrado del médico, profesor Olikoye Ransome-Kuti, a que el músico murió de SIDA ha promovido un cierto conocimiento y ha animado el uso de condones, muchos Nigerians unpersuaded. Un examen de algunos Nigerians, seleccionado aleatoriamente sobre dos semanas en enero de 2001, sugiere que muchos están armados con la información sobre la enfermedad. Pero incluso los que divulgaron conocimiento adecuado dijeron que no vieron ninguna razón de usar condones porque, “no duermo alrededor” o “conozco a la gente que duermo con.” Menos de 5 por ciento dijeron considerarían la prueba voluntaria, mientras que la mayoría dijo que no sabrían algo sobre su estado del VIH para no para ostracized por los amigos y la familia.

Eso no es un miedo irracional en Nigeria hoy. El hermano de Fela sufrió asalto sin precedente en la prensa por los comentaristas que lo acusan de un vendetta criminal contra el músico más popular. Peor que ostracism es la probabilidad de una persona VIH-infectada que es encendida del empleo ganancioso.

No aparece ser recurso en Nigeria para tal gente que ilícito se despide de sus trabajos. ¡En un caso impactante que resonó a través de Nigeria, un juez el 22 de enero de 2001, rechazó a trabajador anterior del hospital, Georgiana Ahamefule, que fue despedido de su trabajo, de aparecer en su defensa fuera de miedo que ella separaría el virus ante el tribunal! Su caso sigue siendo sin resolver.

La actitud del juez subraya una necesidad desesperada en Nigeria de un programa de la educación nacional sobre HIV/AIDS, junto con programas comprensivos de combatir el el virus, incluyendo uso del condón, las pruebas vaccíneas, el asesoramiento y tratamiento.

Los líderes políticos deben comenzar a hablar abiertamente sobre el virus y a participar en investigaciones públicas de la sangre. Por supuesto, es probablemente demasiado atrasado para 2.6 millones de Nigerians, que, desafortunadamente, harán eventual la puerta siguiente de los cadavers. Pero lejos demasiados Nigerians permanecen a riesgo. Y deben ser ahorrados.

Yinka Adeyemi es columnista por los tiempos diarios de Nigeria y del autor “de un manual de los medios para los ensayos vaccíneos del VIH para África” publicada por UNAIDS.

CONSERVARE LE VITE NIGERIA… che sostiene la settimana nazionale di HIV/TEST ora comincia!
Automatically translated into Italian thanks to WorldLingo
Non è troppo ritardato per cominciare conservare le vite in Nigeria

dalla cortesia del Yinka

Adeyemi
il settembre 2001 di servizio di notizie del AIDS, volume. 3, no. 2, una pubblicazione dei giornalisti contro i AIDS (JAAIDS) Nigeria. www.nigeria-aids.org

in gennaio di 2001, Mauritania, un paese con uno della prevalenza del HIV segnalata più bassa valuta in Africa, ha preso una misura che i capi nigeriani hanno trascurato prendere più di 15 anni fa: Il senato del paese ha tenuto una sessione speciale su HIV/AIDS, invitante gli esperti a parlare sulla natura dell'epidemia ed a suggerire i sensi nip nel germoglio, proprio mentre l'epidemia devasta il resto del continente africano.

Il senato di Mauritanian ha riconosciuto l'urgenza di azione concordata contro l'epidemia ed ha suggerito l'introduzione di formazione sessuale in scuole come pure un'agenzia nazionale privatamente controllata per svolgere un ruolo di avvocatura. È rinfrescare, punto GRASSETTO da un paese circa il formato di alcune zone di ente pubblico territoriale in Nigeria.

Intorno 1989, quando i paesi limitrofi stavano segnalando uno scoppio di HIV/AIDS, la Nigeria ha segnalato soltanto 11 caso dell'infezione di HIV. Funzionari, unwisely e contro ogni tendenza epidemiologica storica, attenzione deviata dal virus, mettendo a fuoco preferibilmente sulle zanzare e sulla malaria. Come così, rifornito da apatia e da delusion, il virus ha strisciato silenziosamente nei nooks e nei crannies della Nigeria, infettanti milioni e mortali le migliaia.

La pubblicità
dovuto la politica difettosa, molti Nigerians dovrà soffrire e molte moriranno dal virus, eccetto lo sviluppo improvviso di un vaccino efficace. Oggi, anche se prendiamo le figure grossolanamente sottovalutate usate dal governo nigeriano, il paese ha casi whopping 2.6 milione di HIV/AIDS. E questo è soprattutto il risultato dell'inerzia e del arrogance callous da parte del governo. Le informazioni erano sufficienti, ma funzionari rifiutati semplicemente per usarlo o persino prenderlo seriamente.

Era un modello esperto in molti paesi africani, con l'eccezione possibile dell'Uganda e di alcuni paesi africani orientali. Effettivamente, piuttosto che cominci l'intervento iniziale per istruire e staccare la diffusione dal gambo di HIV/AIDS, i paesi africani inizialmente si sono redatti in un dibattito dispendioso sopra l'origine del AIDS.

Tutto probabilmente ha cominciato in 1985, al primo congresso internazionale sui cancri Virus-Relativi a Dakar, Senegal, a cui ho partecipato con il co-discoverer del HIV, il Dott. Robert Gallo e la testa della Commissione scientifica del OAU, Dott. Williams. Era a questo congresso che ha rispettato gli scienziati ha articolato la loro teoria circa l'Africa come l'origine non solo del AIDS, ma di molte altre malattie spaventose inoltre. Per esempio, Dott. Kevin De Cock ha discusso quel virus di Ebola, il virus di Marburg e la febbre di Lassa, tutto il pensiero per essere nuove malattie, “risultato essere endemico in Africa.„ Nel frattempo, Gallo ha ventilato la sua teoria del collegamento della Africano-Scimmia.

Gallo detto al congresso de Dakar: “I virus hanno collegato strettamente a HTLV (tipo umano virus di Lymphotropic), ma distinto da esso, sono stati isolati dalle scimmie di vecchio mondo. Ciò ed altri fatti li hanno condotti proporre che l'origine ancestral di HTLV fosse l'Africa. “

Poichè ho scritto in a syndicated la colonna in 1985, ad una gente che, a mala pena 20 anni più in anticipo era sotto il giogo del colonialismo occidentale, la discussione della Africa-Scimmia era un'altra indicazione del razzismo dagli scienziati occidentali. Di conseguenza, a causa della nostra storia del colonialismo e dello slavery, il primo impulso dei capi africani e i formers di opinione erano difensivo di rinnegare tali reclami occidentali con un'esposizione di garb nazionalistico.

Ma mentre gli Africani sono stati agganciati in questo dibattito inutile, gli sforzi intensi di anti-HIV/AIDS stavano continuando nell'ovest. I gruppi di pressione stavano formando e le campagne di formazione nazionale sul HIV stavano lanciande dappertutto.

In Nigeria in 1985, era difficile da venire a contatto di una persona che non ha osservato HIV/AIDS come “una malattia dell'uomo bianco,„ e la teoria africana del collegamento come più prova dell'associazione occidentale dell'Africa con tutto negativo. la gente di Bene-significato che ha osato predicare il abstinence o l'uso del condom mentre un senso porre freno la diffusione del HIV è stato riso di ordinariamente come vittime della propaganda occidentale cattiva. Nell'ambiente prevalente, quindi, molti non hanno visto l'esigenza di cambiamento del comportamento. Purtroppo, quell'atteggiamento ha persisto per gli anni. Tuttavia, molti produttori di scienza hanno saputo che uno scoppio importante in Nigeria, con relativi 100 milione di persone, era soltanto un aspetto di tempo.

Tale era l'atteggiamento prevalente in Nigeria ed era il motivo che principale il comitato di azione nazionale del AIDS (NACA) non è stato inaugurato fino a l'anno scorso. Il lavoro del comitato è tagliato per esso e le sfide sono scoraggianti.

Anche se la morte del musicista popolare Fela Anikulapo-Kuti e l'ammissione dal suo fratello mondo-renowned del medico, il professor Olikoye Ransome-Kuti, che il musicista morto del AIDS ha promosso una certa consapevolezza ed ha consigliato all'uso dei condoms, molti Nigerians ancora rimangono unpersuaded. Un'indagine di alcuni Nigerians, selezionata a caso oltre due settimane nel gennaio 2001, suggerisce che molti sono muniti con le informazioni sulla malattia. Ma persino coloro che ha segnalato la conoscenza sufficiente hanno detto che non hanno visto alcun motivo portare i condoms perché, “non dormo intorno„ o “conosco la gente dormo con.„ Più meno di 5 per cento hanno detto considererebbero la prova volontaria, mentre la maggioranza ha detto che piuttosto non saprebbero circa la loro condizione del HIV per non ostracized dagli amici e dalla famiglia.

Quello non è oggi un timore irrazionale in Nigeria. Il fratello del Fela ha sofferto l'assalto senza precedente nella pressa dai commentatori che lo accusano di un vendetta criminale contro il musicista più popolare. Più difettosa del ostracism è la probabilità di una persona HIV-infettata che è infornata dall'attività rinumerata.

Non sembra essere ricorso in Nigeria per tali gente che illegale è allontanato dai loro lavori. In un caso scioccante che ha risuonato durante la Nigeria, un giudice il 22 gennaio 2001, ha respinto un ex operaio dell'ospedale, Georgiana Ahamefule, che è stato allontanato dal suo lavoro, dal sembrare nella sua difesa da timore che spargesse il virus in tribunale! Il suo caso rimane insoluto.

L'atteggiamento del giudice sottolinea una necessità disperata in Nigeria per un programma di formazione nazionale su HIV/AIDS, con i programmi globali di combattere il virus, compreso uso del condom, le prove vaccine, il consiglio ed il trattamento.

I capi politici dovrebbero cominciare a parlare apertamente del virus ed a partecipare alle selezioni pubbliche di anima. Naturalmente, è probabilmente troppo tardi per 2.6 milione Nigerians, che, purtroppo, finalmente si trasformeranno in nel portello seguente dei cadavers. Ma lontano troppi Nigerians rimangono al rischio. E devono essere conservati.

Yinka Adeyemi è un Columnist per i tempi quotidiani della Nigeria e dell'autore “di un manuale di mezzi per le prove Vaccine del HIV per l'Africa„ pubblicata da UNAIDS.

DAS SPEICHERN DER LEBEN NIGERIA…, welches die nationale HIV/TEST Woche befürwortet, beginnt jetzt!
Automatically translated into German thanks to WorldLingo
Es ist nicht zu spät die Leben, in Nigeria durch Yinka

Adeyemi September 2001 Höflichkeit


des AIDS Informationsdienstes, Vol. zu speichern zu beginnen. 3, Nr. 2, eine Publikation der Journalisten gegen AIDS (JAAIDS) Nigeria. www.nigeria-aids.org

im Januar von 2001, Mauretanien, ein Land mit einem des niedrigsten berichteten HIV Vorherrschens veranschlägt in Afrika, unternahm einen Schritt, den nigerische Führer vernachlässigten, vor mehr als 15 Jahren zu unternehmen: Senat des Landes hielt einen speziellen Lernabschnitt auf HIV/AIDS und lud Experten, über die Natur der Epidemie zu sprechen, ein und Weisen vorzuschlagen, sie in der Knospe zu klemmen, selbst als die epidemischen ravages der Rest des afrikanischen Kontinentes.

Der Mauritanian Senat erkannte die Dringlichkeit der konzertierter Aktion gegen die Epidemie und schlug die Einleitung der sexuellen Ausbildung in den Schulen sowie eine privat gehandhabte nationale Agentur vor, um eine Befürwortung Rolle zu spielen. Es ist ein Erneuern, fetter Schritt aus einem Land über die Größe einiger lokale Regierung Bereiche in Nigeria.

Herum 1989, als Anliegerstaat über einen Ausbruch von HIV/AIDS berichteten, berichtete Nigeria nur 11 Fälle von über der HIV Infektion. Beamte, unwisely und gegen jede historische epidemiologische Tendenz, umgeleitete Aufmerksamkeit vom Virus, anstatt konzentrierend auf Moskitos und Malaria. Wie sie so, getankt durch Apathie und Wahnvorstellung, kroch das Virus still in die Nooks und in die Ritzen von Nigeria, steckte Millionen an und tötet Tausenden.

Die Reklameanzeige
wegen der schlechten Politik, viele Nigerianer muß leiden, und viele sterben am Virus, außer der plötzlichen Entwicklung eines wirkungsvollen Impfstoffs. Heute selbst wenn wir die grob unterschätzten Abbildungen nehmen, die durch die nigerische Regierung benutzt werden, hat das Land ein whopping 2.6 Million HIV/AIDS Fälle. Und dieses ist hauptsächlich das Resultat der verhärteten Untätigkeit und der Arroganz von seiten der Regierung. Informationen waren ausreichend, aber die Beamten, die einfach abgelehnt wurden, um es zu verwenden oder sogar es ernst zu nehmen.

Es war ein vertrautes Muster in vielen afrikanischen Ländern, mit der möglichen Ausnahme von Uganda und von einigen afrikanische Ostländer. In der Tat anstatt fangen Sie frühe Intervention an, um zu erziehen und die Verbreitung von HIV/AIDS aufzuhalten, verfaßten sich afrikanische Länder zuerst in einer kostspieligen Debatte über dem Ursprung von AIDS.

Aller es begann vermutlich 1985, bei der ersten internationalen Konferenz auf Virus-In Verbindung stehenden Krebsen in Dakar, Senegal, an dem ich zusammen mit dem Coentdecker von HIV teilnahm, Dr. Robert Gallo und der Kopf der OAU wissenschaftlichen Kommission, Dr. Williams. Es war bei dieser Konferenz, die Wissenschaftler artikulierte ihre Theorie über Afrika als der Ursprung von nicht nur AIDS, aber vieler anderer erschreckender Krankheiten auch respektierte. Zum Beispiel Dr. Kevin De Cock argumentierte diesen Ebola Virus, Marburg Virus und Lassa Fieber, allen Gedanken, um neue Krankheiten zu sein, „ausgefallen, in Afrika endemisch gewesen zu sein.“ Unterdessen lüftete Gallo seine Afrikanisch-Affe Anschlußtheorie.

Besagtes Gallo bei der Dakar Konferenz: „Viren bezogen nah auf HTLV (menschliche Art Lymphotropic Virus), aber eindeutig von ihm, sind von den alte Weltaffen lokalisiert worden. Dieses und andere Tatsachen führten uns, vorzuschlagen, daß der ancestral Ursprung von HTLV Afrika ist. „

Da ich in a syndicated Spalte 1985, zu Leuten schrieb, die, kaum 20 Jahre früher unter dem Joch des westlichen Kolonialismus waren, war das Afrika-Affe Argument eine andere Anzeige über Rassismus durch westliche Wissenschaftler. Folglich wegen unserer Geschichte von Kolonialismus und von Sklaverei, waren der erste Antrieb der afrikanischen Führer und die Meinung formers, solche westliche Ansprüche mit einer Anzeige der nationalistischen Tracht defensiv abzulehnen.

Aber, während Afrikaner an dieser unnötigen Debatte teilnahmen, gingen intensive anti-HIV/AIDS Bemühungen an in den Westen. Interessenverbände bildeten sich und Unterrichtswesenkampagnen auf HIV wurden überall ausgestoßen.

In Nigeria 1985, war es schwierig, eine Person, die HIV/AIDS nicht als „Krankheit des weißen Mannes ansah,“ und die afrikanische Anschlußtheorie als mehr Beweis der westlichen Verbindung von Afrika mit negativem alles zu treffen. Gut-Bedeutung Leute, die trauten, Enthaltsamkeit oder Kondomgebrauch zu predigen, während eine Weise, die Verbreitung von HIV zu bändigen routinemäßig an als Opfer der böswilligen westlichen Propaganda gelacht wurden. Im vorherschenden Klima folglich sahen viele nicht die Notwendigkeit an der Verhaltensänderung. Leider bestand diese Haltung für Jahre fort. Jedoch wußten viele Wissenschaft Verfasser, daß ein Hauptausbruch in Nigeria, mit seinen 100 Million Leuten, nur ein Frage der Zeit war.

So war die vorherschende Haltung in Nigeria, und es war der Hauptgrund, den der nationale Tätigkeit Ausschuß für AIDS (NACA) nicht bis letztes Jahr eröffnet wurde. Die Arbeit des Ausschusses wird für sie herausgeschnitten, und die Herausforderungen sind erschreckend.

Obgleich der Tod des populären Musikers Fela Anikulapo-Kuti und die Aufnahme durch seinen Welt-berühmten Arztbruder, Professor Olikoye Ransome-Kuti, dem der Musiker, der am AIDS gestorben wird, etwas Bewußtsein gefördert und den Gebrauch der Kondome angeregt hat, viele Nigerianer weiterhin unpersuaded bleiben. Eine übersicht einiger Nigerianer, nach dem zufall vorgewählt über zwei Wochen im Januar 2001, schlägt vor, daß viele mit Informationen über die Krankheit bewaffnet werden. Aber sogar die, die über ausreichendes Wissen berichteten, sagten, daß sie keinen Grund sahen, Kondome zu tragen, weil, „ich nicht um“ schlafe, oder „ich die Leute kenne, die ich schlafe mit.“ Weniger als 5 Prozent sagten, sie die freiwillige Prüfung betrachten würden, während die Majorit�