Skip to main content

The end of Faure Gnassingbé's reign is imminent?



Délali Attiopou, national delegate in charge of communication of the Togolese Party gives his opinion on the question.



"When one lends flank, the stupidity is shameless. From the beginning voices rose to say that the dialogue was a humbug. It only aimed to soften the mobilization that was at its peak between October and early November. Once the goal is reached ... the regime takes off her sheep's clothing and this is the predator licking the badines in front of the "idiots" falling each time in the same trap, "she notes.

According to Délali Attiopou, Faure Gnassingbé's father signed an agreement before a French head of state pledging to respect the limitation of principal and not to represent himself. A few years later, shamefaced, he organizes fraudulent legislation and scandalously changes the Constitution on December 31 to stay in power, until his son takes over. And the problem is that the latter seems to be going in the same direction as his father.

"Faure Gnassingbé does not want to leave power. Faure Gnassingbé is a dictator. Faure Gnassingbé has a model of governance: that of his father Eyadema Gnassingbé ".

For the national delegate in charge of communication of the Togolese Party, "if the purpose of the demonstrations started last August was to give birth to a dialogue ... it would have been necessary for the people to stay at home."

However, Délali Attiopou wants reassuring: "Eyadéma did not think he could lose control over his country and see multiparty happen when he was burying in his palace, it was the case. Faure Gnassingbe blinded by his advisers also does not see his end of reign come. Yet she is indeed on the way. »

Comments

Post a Comment

Popular posts from this blog

BATAMMARIBA (TAMBERMA) PEOPLE: AFRICA`S INDIGENOUS ARCHITECTURALLY ADVANCED PEOPLE AND PENIS ELONGATION AND ENLARGEMENT SPECIALISTS

Batammariba (also known as Tamberma, Somba, Bataba, Batammaraba, Ditamari, Niend and Tamari) are agro-pastoralist Oti-Volta, Gur-speaking and indigenous architecturally advanced people living in the mountainous regions of two West African countries of Togo and Benin.    Tamberma (Batammariba) women wearing their traditional antelope headdress, Togo. Yves Regaldi In Togo, they are residing in the northeastern Kara regions of Northern Togo with the Kabye (kabre) people,who are the second largest tribe in Togo.                                      Tamberma (Batamariba) woman wearing antelope hedddress,Togo  However, Batammariba are internationally famous than their neighbours, Kabye people, as a result of their indigenous architectural expertise. In Benin where they are known as Somba, they occupy the rugged Atakora m...
Post a Comment
Read more

Ibi Ugwu (Male Circumcision) In Igbo Land

The act of circumcising babies in Igbo land is an ancient culture and tradition of the Igbo people which has its origin from their traditional religions. “Circumcision is the act of removing female genitalia, or a simple fold of skin (foreskin and prepuce) that covers the head of an un-erect penis”. In ancient times, the Igbos circumcise both male and female children, but as modernization set in, the circumcision or genital mutilation of Igbo female children was stopped while that of male continued till today. The circumcision of male babies (Ibi Ugwu) in Igbo land is done on the 8th day after birth. This is done by experts in the act, like midwives and native doctors (in modern day, physicians carry out this operation). During circumcision, the fore skin that covers the head of the penis is cut off and the operated part is treated to heal quickly and to prevent any form of infection. Male circumcision (Ibi Ugwu) takes five to seven day to heal up. Meanwhile, some Igbos circumcis...
Post a Comment
Read more

Oruko Amutorunwa (Pre-Destined Names) In Yorubaland

                                                           Ibeji (Twins) In Yoruba land, one of the most important things done when a child is born is to give the child a name. This comes after the child’s ritual birth, massage of specific body parts and other rites as well. Names are given to the child by the father, mother, grandparents (paternal and maternal) and some close relatives also. But sometimes, the circumstance of a child’s birth will automatically give the child a name. This name is known as ‘orúko àmútọ̀runwá’ (pre-destined or generic name) in Yorubaland. The most common generic names (orúko àmútọ̀runwá) in Yoruba land are ‘Taiwo‘ and ‘Kehinde‘ (altogether known as Ìbejì) which are given to twins. The first born of the twins is called Táíwò, a shortened form of Tò-aiyé-wò (taste the world) while the last born of the t...
1 comment
Read more