Monday, 25 November 2024
Federal University of Technology Akure - FUTA
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| Photo: Front page of FUTA School Portal | Image credit: FUTA portal |
Federal University of Technology Akure, FUTA | Official logo of the School:
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| Photo: official Logo of FUTA | Image Credit: FUTA portal |
Federal University of Technology Akure, FUTA
- Motto: Technology for Self Reliance
- Established: 1981; 42 years ago [ref: futa portal]
- Type: Government
- Chancellor: Alhaji (Dr.) Umar Faruk II, the Emir of Katagum
- Vice-Chancellor: Prof. (Mrs.) Temidayo Oladiji [first female FUTA VC] source - Futa portal
- Administrative staff: 300 [ref: wikipedia]
- Students: 15,000 [ref: wikipedia]
- Undergraduates: 13,000 [ref: wikipedia]
- Postgraduates: 2,000 [ref: wikipedia]
- Location: Akure, Ondo State, South-West, Nigeria
- Bearing: 7.3037°N 5.1388°E [ref: Google]
- Colors: Purple [ref:futa portal]
- Website: futa.edu.ng
Federal University Of Technology Akure, (FUTA) | VISION
Federal University Of Technology Akure, (FUTA) | MISSION
Federal University of Technology Akure, [FUTA] | List of Courses available for Students
- College of Health Sciences
- School of Basic Medical Sciences (SBMS)
- School of Basic Clinical Sciences (SBCS)
- School of Clinical Sciences (SCS)
- School of Computing (SOC)
- School of Life Science (SLS)
- School of Physical Science (SPS)
- School of Earth and Mineral Sciences (SEMS)
- School of Environmental Technology (SET)
- School of Engineering and Engineering Technology (SEET)
- School of Agriculture and Agricultural Technology (SAAT)
- School of Logistics and Innovation Technology (SLIT)
- School of Postgraduate Studies (SPGS)
Federal University of Technology Akure, FUTA | Official photo School main gate:
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| Photo: Main entrance Gate of FUTA |Source: FUTA portal |
FUTA Contact Address:
FUTA Support Line:
- FUTA Official School Portal - www.futa.edu.ng
- Population Data from - www.wikipedia.org
- Location Bearing Data - google.com
- Random news sources from - Daily News Report
- To access Official FUTA Students' Portal - Learn everything about FUTA Students'Portal
Biography of Justice Ayodeju Daramola
He had his secondary school education in Eyemote Comprehensive High School, Eyin-Ekiti.
He proceeded to University of Benin, Benin City, Nigeria to have a degree in Law. After which he attended the Nigerian Law School in Lagos. He continued in his academic pursuit, in 2004-2005, to obtain his Masters in Law(LL.M) from Obafemi Awolowo University.
Justice Daramola has served and perfromed excellently well in various capacities which include:
° Superintendent – Underwriting; Agency Co-ordination, Claims, Glanvills Enthoven 1981 – 1983
° State Counsel, Department of Civil Litigation, Ministry of Justice, Akure, Ondo State 1989 – 1994
° Counsel/Secretary, The Idanre Local Government Secretarial Fire Incident May – July 1992 Commission of Inquiry”Counsel, “The Ondo State Polytechnic Students Riot Commissions of Inquiry Sept. – Nov. 1992
° Counsel, “The Ondo State Polytechnic Students Riot Commissions of Inquiry Sept. – Nov. 1992 – May from Associated Companies 1993.
° Chairman, “Panel to Investigate Large Scale Fraud in the Payment of Pensions Aug. – Nov. 1995 to Pensioners
° Assistant Director, Department of Public Prosecutions, Ministry of Justice, Akure, Jan. 1995 – July 1996 Ondo State
° Private Legal Practice. July 1996 – May 2000
° Judge, Ekiti State Judiciary May 2000 – Dec. 2010
° Training Workshop on Alternative Dispute Resolution and Arbitration for Judges (NIALS) February 2002
° Chairman, National Assembly/Governorship & Legislative Houses Election Tribunal, May – Jan. 2008 Taraba StateChairman, High Court (Civil Procedure)
° Chairman, High Court (Civil Procedure) Review Committee Jan. 2009 – Dec. 2009
° Chief Judge, Ekiti State Dec. 2010 – May 2012Mediation Workshop for Nigerian Judges (Kennesaw State University, Kennesaw, September 2012 Georgia, U.S.A)
° Chief Judge , Ekiti State May2012 till date
Justice A.S Daramola is a force to reckon with in the Judiciary system in Nigeria.
Sunday, 24 November 2024
BUYING THE COUNTRY, SAVING THE COUNTRY
We live in a ‘world’, where we solely depend on another ‘world’ for survival.
Can a country that can’t swash off any tangible product fabricated perchance have a flourishing economy?
Will a country where 95% of products found on it are imported (foreign) have a developed economy? ABSOLUTELY NOT!
Why will a country who hinges on one source of revenue and imported goods not possibly drift into recession?
We assert to be the ‘Giant of Africa’ but fail in all ramifications to live up to the ballyhoo.
Think of it, why will Nigeria be importing toothpicks (of all things, chai!!!), Biros, books etc. when we have able-bodied citizens with all the potentials in the world both intellectually and physically to produce this?
Why should Nigeria be importing rice when we have locally made rice here in Nigeria e.g Abakaliki rice , Lagos rice etc which are less hazardous to our health compared to foreign rice .
We’ve heard cases of ‘plastic rice’ being imported from China …
We shouldn’t stoop so low as to be importing fruits, plants, and animals when we have copious of them here.
Citizens are fast to blame the government, but NO, for it’s not entirely the faults of the government but the citizens also have some flaws on this issue (I’ll get to that)
I feel importation should be ostracized totally from the country as we have both all source of natural resources and able-bodied youths to start our own production and exportation.
We all have roles to play in order to achieve this feat
My Suggestions:
The Government should ply producers enough fund to produce. Before anything could be produced, enough capital must be put in place.
They (government) also should organize seminars, special training for the youths on how to produce things.
The Citizens on their part should patronize the locally made products. One of the reasons production in Nigeria is minimal, is lack of patronization, citizens should stop looking out for foreign goods and buy the locally made ones which is cheaper.
When we depend on foreign goods, we lack that ‘Independent identity’ and are on some sort of neo-colonialism, but depending on our locally made goods give us our ‘independent identity’.
I don’t see anything wrong in us dropping corporate wears and wearing our traditional wears to our respective associations, organizations , hospitals, court of law and even on our ‘white wedding’ days etc. since that has been our identity from the beginning of our existence. There’s even a bible verse that says “but from the beginning it was not so”
We can even have our ‘own English’ called ‘Nigerian English’ with examples like jacko (bookworm), hammer (successful), whining (playful tease) etc., as our own official and formal language instead of using the British language (English). We all know of U.S.A which was colonized by England and was taught the British English but immediately after gaining their independence, ‘kicked’ out the British English and formed theirs.
One thing I respect most about our past four civilian presidents [Obasanjo, Yara dua, Jonathan and Buhari] is the fact that no matter where they are, they always (or mostly) show the true identity of Nigeria by wearing our traditional wear even at international events such as U.N.O, ECOWAS etc...
Furthermore, the producers of these locally made goods should abstain from producing substandard goods. This is, in fact, one of the reasons for lack of patronization.
We’ve heard stories of large scale production of substandard goods, from sale of fake drugs to use of special chemicals in order to quickly ripen food products e.g. plantains, bananas, tomatoes, inter alia for quick sell.
With past stories like this, people have lost complete trust on Nigerian products, as no one would like to make the ‘same mistakes over and over again’.
These manufacturers should turn a new leaf and produce standard goods which are long-lasting and less hazardous to human health.
Conclusively, if we take all these points to work, we would be self sufficient, be out of recession and possibly have the best economy in the world.
Nigerians, let us embrace our own.
David Sidney,
100 Level,
Law Students' Society,
Faculty of Law,
OAU.
09026166812.
MEANING AND SOURCES OF NIGERIAN LAW OF EVIDENCE
By WALE ADEAGBO TOYIB. Director of Litigation, JUSTICE CHAMBERS, FACULTY OF LAW, OAU, ILE-IFE.
Despite the existence and relevancy of the Evidence Act 2011 as an instrument regulating the whole mantra of evidence in Nigeria, the word evidence still strives for a statutory definitions. The academia and the judiciary have however helped out in this regard. Thus, to have a handful grasp of what evidence means, recourse shall be made to case laws and textual authorities.
According to PHIPSON, evidence means ‘the testimony whether oral, documentary or real which may be legally received in order to prove or disapprove some facts in dispute’. In his own attempt, C.D. FIELD scholarly defined judicial evidence thus (in the following words):
Evidence received by court in proof or disproof of facts, the existence of which comes a question before them …..Known as judicial evidence.
In fact, AGUDA also adopts the tag of judicial evidence in his text on the Nigerian Law of evidence, He comments that judicial evidence is the totality of how facts are established in a court of law excluding arguments and inferences. CROSS stated that evidence consists basically of testimonies, documents as he quipped thus:
The testimony, hearsay, documents, things and facts which a court will accept as evidence of facts in issue in a case.
According to COCKLE in Cockle on Evidence, the term evidence as used in law, which is also called judicial Evidence has the same means as is commonly used, to wit: the means by which facts are made evident or established to the satisfaction of persons enquiring into them, granted that such facts are credible and sufficient to satisfy or convince prudent minds.
The Court of Appeal in ONYA-v- OGBUJI (2011) ALL FWLR (Pt556) 493 per Salauwa, J.C.A defined evidence in an encompassing manner and self-comprehensive one.
The term evidence has been aptly described as any specific of proof, or probative matter legally presented at the medium of witnesses, records, documents, exhibits, concrete objects, etc. for the purpose of inducing belief in the mind of the court or jury as to their contentions.
This definition has enjoyed adoption by Nigerian courts in various cases, and so was of judicially amplified in KOLO-v-LAWAN (2011) ALL FWLR (Pt597) 725 CA also in AWUSE -V- ODILI (2005) 16 NWLR (Pt952) 416 at 496 CA.
In essence, Evidence can be said to be the means by which facts in issue are established by a judicial tribunal. Such evidence could be oral testimony of a person who actually perceived the facts, through any one of the documents to prove facts which are in issue, or real evidence which is the production of material objects other than documents.
The importance of evidence in deciding the success or otherwise of a party’s case cannot be over emphasized. Virtually, all a party needs to do in order to achieve success in a court of law hangs upon the Law of Evidence. It is of course a reality that judges who hear matters are not superhuman, neither could they penetrate human minds in passing their judgements. Rather as a matter of procedure, they merely bound to act on facts as presented to them or as are adduced by the disputants. This has been given credence in ONIOMOH -v- UNIJOS (2006) ALL FWLR (Pt304) 552 CA that:
Evidence whether oral or documentary consists of facts, and facts are the fountainhead of the Law. It is facts that determine the fate of any proceedings…By law, cases are invariably decided…on their peculiar facts and circumstances, see UGWU V ARARUME.
According to the learned authors of C.D. FIELD’S LAW OF EVIDENCE, the function of the law of evidence is to narrow down the matter which have a logical, probative value. They conclude that because the law of evidence prevents judgements based on prejudice or illogical conclusions, it is indeed an aid to the administration of justice.
Because of the umbilical relationship that Nigerian had with the British colonialists, hardly will there be any law in Nigeria that its distance source will not hang on the Received English law comprising the common law, doctrines of equity, and the statutes of General Application in force in England as at 1st January, 1900. This was the case on the law of evidence as applied in Nigerian courts before 1945 at which the Evidence Ordinance No 27, 1943 came into force.
This ordinance enjoyed series of amendments from 1950, 1955 (twice). In 1958, it was re-enacted as the Evidence Act. This Act was in force till1990 when it statutorily baptized as Evidence act Cap112 LFN 1990. The provisions of the 1990 act further slightly amended were reproduced verbatim to form the Evidence Act 2004, which was on the 3rd Day of June, 2011 repealed and was replaced by the Evidence act 2011 Cap. E14, LFN.
By the provisions of S.2 & 3, the Evidence Act has been put at an arena of superiority on evidence-related issues in the light of any other enactment on litigation procedure. The Evidence act though acknowledges the existence of any other act, or any other legislation validly in force in Nigeria as part of the laws in which resort can be made to, however, they are of lower rank to the Evidence act.
It should be noted that no matter how superior an enactment can be in Nigeria, and in any other democratically-oriented nations, it will still be subject to the provisions of the Constitution which in our jurisprudence called the grand norm. By S. 23 of PART I of SECOND SCHEDULE, the CFRN 1999 makes evidence a matter within the exclusive legislative competence of the National assembly. Further affirming the constitution as a source of law of Evidence in Nigeria are the provisions in S. 36 (1) and (4), (5), (6) d & e CFRN 1999.
In an unprecedented manner, the Evidence Act 2011 has added another source to the Nigerian evidence law. By S.255, it is now permissible for the Minister of Justice and Attorney-General of the Federation to make regulations generally prescribing further conditions, though with respect to admissibility of evidence that may be relevant under the act.
In summary, the sources of the Nigerian law of evidence are:
•The Evidence Act 2011;
•Other local legislations, Statutes or Rules of court;
•Judicial opinions of justices of courts of record in Nigeria;
•Opinions of courts of foreign jurisdiction (persuasive effect);
•The received English law where applicable;
•The constitution of the Federal Republic of Nigeria, 1999 and
•Regulations, practice or reference directions made by the Attorney General of the Federation.
Thursday, 14 November 2024
Coronavirus and the Politics of Life
Tuesday, 1 October 2024
LAW & PHILOSOPHY by Akinade ADESOKAN (DOVE)
LAW & PHILOSOPHY by Akinade ADESOKAN (DOVE)
When Fallacies Make Sense in Justice (WFMSJ - Part 1)
To start with, philosophy and law are two sides of a coin in the sense that while philosophy ignites the fire of questions, law extinguishes it. Fallacy simply means an error in reasoning. It is the use of invalid or otherwise faulty reasoning or ‘wrong moves’ in the construction of argument. An argument is a series of statements typically used to persuade someone of something or to present reasons for accepting a conclusion or judgment. Most fallacies are in form of appeals: appeal to authority, appeal to ignorance, appeal to pity, appeal to emotions, appeal to moderation, appeal to hypocrisy, inter alia. Others include begging the question, red herring, slippery slope, ad hominem, among others.
Fallacies are considered to be bad, however, nothing is absolutely bad. This is reflected in the Yoruba saying that ‘omo buruku ni ojo ti e loto’ meaning ‘a bad child has his own good days,’ which tends to discourage the act of disowning a child due to his bad attitude since he will still be useful in a way. In the light of this, there have been a plethora of cases where these so-called errors were employed as instruments of attaining justice and maintaining peace. In this part, only three fallacies will be considered:
1.As regards Fallacy of Moderation otherwise known as False Dilemma which asserts that conclusion must be found as a compromise between two opposite positions:
•A typical example is the procedure adopted by King Solomon in reaching his judgment between two mothers living in the same house. In this case one of the babies had died, and each claimed the living one as her own. Calling for a sword, King Solomon declared his judgement: ‘the baby would be cut into two, each woman to receive half.’
One mother did not contest the ruling, declaring that if she could not have the baby then neither of them could, but the other begged the King to spare the baby’s life and to give the baby to the other woman. The king declared the second woman the true mother, as he concluded that a mother would do anything to save her baby’s life. This judgment became known throughout all of Israel and was considered an example of profound wisdom.
•Similar to this is the Indian Jataka story dealing with Buddha in one of his previous incarnations as the sage Mahosadha. He arbitrated between a mother and a Yakshini who kidnapped the mother’s baby and claimed he was hers. The sage announced a tug war: he drew a line on the ground and asked the two to stand on opposite sides of the line, one holding his feet and the other his hands – the one who would pull the baby’s whole body beyond the line would get the baby. The mother released the child when she could not bear the pain the child was experiencing. Hence, she wept as she surrendered the baby to Yakshini. When the sage saw that, he turned the baby back to the hands of the true mother, exposed the identity of the Yakshini (a female mythical being) and subsequently expelled her.
2.As regards Fallacy of Tu quoque otherwise known as ‘You Too’ fallacy which intends to discredit the opponent’s argument by asserting the opponent’s failure to act consistently in accordance with its conclusion(s):
•The biblical account of the judgement given per Jesus Christ in the case of The Adulteress v. The Teachers of Law and the Pharisees (John 8). In this case the plaintiffs claimed that the accused was caught in the act of adultery and that she deserved to be stoned to death in accordance with the Law of Moses. While applying the principle of equity (grace), the Arbitrator said,
‘Let anyone of you who is without sin be the first to throw a stone at her.’
Subsequently, everyone disappeared leaving only the Arbitrator and the accused person at the scene of the trial. Hence, she was discharged and acquitted saying,
‘go and sin no more’.
•In The case of Ojukwu v. Mil Gov of Lagos State [1986] 1 NWLR (pt 18) p.621, the clean hands principle was upheld to the effect that equity will not favour a party in maintaining a status quo created by his own wrong doing. The Supreme Court in this case refused to hear the appeal of the Military Governor of Lagos State since it had initially flouted the order of the Court of Appeal. This could then be taken to mean that the plaintiff’s misconduct automatically relieved the defendant of his liability.
3.As regards argument from analogy or fallacy of questionable analogy which involves drawing conclusion upon the basis that two or more things share similar properties;
•The Latin phrase ‘stare decisis et non quieta movere’ which means ‘to stay by and not to disturb settled matters’ has birthed the doctrine of Judicial Precedents of which courts are now greatly enamoured and applied in the process of dispensing justice. In his book ‘Learning the Law,’ Glanville William wrote,
‘What the doctrine of precedent declares is that cases must be decided the same way when their facts are the same. Obviously, it does not require that all the facts should be the same. We know that in the flux of life all the facts of a case will never recur, but the legally material facts may recur and it is with these that the doctrine is concerned.’
Also, according to Coker J.S.C., precedent must be followed regardless of whether it was wrongly or rightly decided.
Fallacy like Nazareth - Many would ask, in astonishment, if any good thing could come out of Nazareth and I would reply, ‘yes!!!’ Tell me my argument is fallacious and I will proof to you that albeit it is fallacious, it is justifiable!
Akinade ADESOKAN (DOVE)
LL.B 5





