SASSE College accused of discriminatory admission practices

+ Paul Verdzekov,
Archbishop Emeritus of Bamenda

On 28th January 1989, seventeen years and eight months ago, Saint Joseph’s College, Sasse, celebrated the Golden Jubilee of its opening. A solemn open-air Holy Mass was celebrated on that day with His Eminence Christian Cardinal Tumi as main Celebrant; Bishop Pius Suh Awa the Bishop of Buea and Proprietor of the School; Bishop Cornelius Fontem Esua of Kumbo; Bishop Victor Tonye Bakot, Auxiliary Bishop of Douala and other Priests as Concelebrants.

Present at that ceremony were the Right Honourable Paul Atogho Anyi, Secretary of State for National Education and personal Representative of the head of state; Mr Magloire Nguiamba, Governor of the South-West Province, and hundreds of Past Students of Sasse College (the Sasse Old Boys Association), popularly known as SOBANS, as well as many SOBANESE (the spouses of SOBANS).
Gabriel Obenson, a past student, wrote a very interesting and moving account of the Golden Jubilee Celebrations for CAMEROON PANORAMA, an account in which he said that the occasion “had to be outstanding” because Sasse College “is the first and hence the oldest Secondary School in Cameroon, opened February 1st 1939”.
Mr. Magloire Nguiamba who took part in the Golden Jubilee celebrations, and who later became Governor of the North-West Province, told me at Archbishop’s House, Bamenda, about how deeply impressed he had been by the entire event. He was particularly struck, he told me, about the march past, class by class, of past students from all walks of life, including renowned academics who very simply, very naturally, very proudly and enthusiastically marched past with their classmates.
It was something, he said, which was entirely new to him, because such celebrations are unknown, or at least are not common, in what was formerly known as the Federated State of East Cameroon.
Accusation of religious discrimination regarding admissions in the early years 3. In the course of the solemn Golden Jubilee Celebration, the Right Honourable Paul Atogho Anyi gave a five-page Address in which he said, inter alia: “Although a few problems of denominational considerations existed, these were easily overcome. And as the years rolled by, Sasse College did not only win another honour by becoming the first secondary grammar school in the county, but it changed its admission policy which has made the SOBANS a strong inter-denominational organisation which is more untied, active and creative than any other old students association that we know in the country”.
As soon as I read this Address of the Honourable Secretary of State for National Education, I was intrigued by what he claims were “a few problems of denominational considerations” when Sasse College began 50 years earlier in 1939. I was further intrigued by his claim that, not withstanding those alleged “problems of denominational considerations” which, as he said, “were easily overcome”, Sasse College later “changed its admission policy which has made SOBANS a strong inter-denominational organisation…”.
It might be that I am wrong, but I told myself that if the above-mentioned paragraph of the Honourable Atogho Anyi’s Address means anything, he was saying that, in its early years, the admissions policy and practice was discriminatory, not impartial, on religious grounds, and that that discriminatory admissions policy was later “changed” in favour of more inclusive, impartial, fair and religiously non-discriminatory admissions policy and practice.      
It is my contention in what follows that right from its earliest years, and consistently through the decades right down to our down day, Saint Joseph’s College, Sasse, has never had, or implemented, a religiously discriminatory admissions policy, and that alleged policy being later changed, as the Honourable Secretary of State said, simply did not arise.
However, lest I unwittingly expose myself to the charge, or suspicion, that my views on this matter are partial, prejudiced or unduly interested, I hereby declare, straightaway, my identity. I am a Cameroonian, a Catholic, and a past student of Saint Joseph’s College, Sasse. Thanks to Father Arnold Kerkvliet, the then Rector the Holy Family Minor Seminary Sasse, and thanks to Father George Francis Cunningham, the Principal, I was admitted to Saint Joseph’s College, Sasse, along with my classmate, Pius Suh Awa, in January 1952.
In the Admissions Register of that College, my Admission Number is 676. The Vision of Father Simon Peter Staats, MHM. 5. By the middle of the 1930s, the Head of the then Prefecture Apostolic of Buea, Mgr. Peter Rogan, MHM, who was anxious to put the management of Catholic Schools in the Prefecture on a sound footing, appointed Father Staats as his “Minister of Education”.
This appointment was warmly welcomed by the British Administrators in the Cameroons who saw in Father Staats a very talented School Master, and a man endowed with a rare acumen for school management. In fact, the Catholic Primary School at Bonjongo under the management of this Mill Hill Missionary had been rated by several British Officers as probably the best primary school in the Southern Provinces of Nigeria.
Mgr. Peter Rogan, who was very keen to start a secondary school for boys in the territory under his ecclesiastical jurisdiction, directed Father Staats to pay a visit to prestigious Catholic Secondary Schools in Lagos, Onitsha and Calabar, in order to learn what could and should be done in the Prefecture Apostolic Buea. It should be mentioned here that right up to the end of 1938, there was not a single secondary school in the British Cameroons, and none in the French Cameroons either. Without any delay, Father Staats set out to carry out Mgr. Rogan’s instructions.
In the course of 1937, Mr. H. W. McCowan, Director of Education in Nigeria, paid an official visit to the British Cameroons, during which he visited the Catholic School at Bonjongo, then under the management of Father Staats. At a Cameroons School Committee Meeting held in Buea at which Mr. McCowan was present, Father Staats presented a very well-argued and compelling case in favour of the opening of a Catholic Secondary School in the British Cameroons, and for which he needed government authorisation. Mr. McCowan was in favour of Father Staats’ case as the latter points our in a letter addressed to the Superintendent of Education, Cameroons Province, on 01st June 1938.
Throughout the late nineteen thirties, Father Staats continued his relentless fight to obtain the required government authorisation to enable the Prefecture Apostolic to establish a Catholic secondary school for boys in the British Cameroons. For that purpose he addressed several very cogent memoranda to the appropriate government authorities.
A very few government officers, such as Mr. Seally-King, the Acting Resident, were favourable to Father Staats’ application. But many other government officers were strongly against, some arguing that if there were any suitable Cameroons boys for secondary education, they could seek places in Nigerian Secondary Schools such as the Government College, Umuahia. Assurances of Religious Freedom given by Father Staats.
Throughout the late nineteen thirties and early 1940s, Father Staats addressed Memoranda to the appropriate government authorities in which he gave clear assurances that in the matter of admissions to a Catholic Secondary School, the Catholic Authorities would sedulously and scrupulously apply a fair, balanced, transparent and non-discriminatory policy towards applicants from a non-Catholic background, be they Protestant, or Moslem, or Adherents of African Traditional Religion.
In a letter addressed to the Senior Superintendent of Education, Cameroons Province, dated 05th September 1941, for instance, Father Staats said, inter alia: “As there is no Church of Scotland, Methodist nor Anglican Mission in the Cameroons, there do not seem (to be) sufficient grounds for offering non-Catholic boys scholarships in Nigerian schools of different denominations.
If the boys of the Cameroons have to go to a school of a different denomination than their own, it would surely be preferable that they should attend a school in the Cameroons. For the same amount many more (Government) scholarships could be made available for Sasse than the more expensive Nigerian Schools.”
In another Memorandum entitled: “Further Points with regard to Scholarships– Reference (my) Letter of September 05th 1941”, Father Staats said, inter alia: “It may be said that a non-Catholic boy would rather go to any school of any Protestant denomination rather than a Catholic School.
This does not however seem reasonable in view of the facilities offered at Sasse for the Cameroons boys to practise their religion, whatever it may be. If they went to a Nigerian school of a different non-Catholic denomination, they would either have to attend the services of that denomination, or go to none.
Here in Sasse they have opportunities to attend services of their own denomination at Sasse town, Soppo or Buea, and to remain under the influence of their own Pastors and Elders, and to have the company of their Co-Religionists when they are out on week ends. It is true that there have been conversions (to the Catholic Faith) but there was no undue influence but rather the contrary.
Boys are only accepted after a two years Course taken up by their own free will and with the consent of their parents. They get no extra privileges because they take Baptism. In fact their religious duties do not give them so much free time as they would have had before. In case of a parent refusing permission even to an older boy to receive Baptism, he is not baptised, though we really possess the right to baptize if the boy is willing.
Just recently there was a case where two boys were extremely keen on becoming Catholics and had their father’s consent to follow the special two years Doctrine Course. At the last moment their father refused consent, and in spite of the boys’ entreaties, we did not baptise.”
Who can fail to appreciate or to admire the determination and commitment of the Authorities of the Prefecture (later Vicariate) Apostolic of Buea to be absolutely fair and non-discriminatory in accepting Protestant boys into a Catholic Secondary School, in respecting them in their faith, and in generously giving them the facilities necessary for living and practising their faith?
In the late 1930s and early nineteen forties, when Father Staats addressed the above mentioned assurances to the appropriate Government Officials, who assumed automatically that a Catholic School would necessarily adopt  and implement an exclusivist, unfair, unbalanced, opaque and discriminatory admissions policy vis-à-vis Protestant boys, the word Ecumenism was probably unknown in this country.
One is therefore compelled, as it were, to admire Father Staats’ enlightened forward looking vision at a time when, for the Catholic Church, in particular, decisive Documents of the Second Vatican Council such as Unitatis Redintegratio (Ecumenism) and Dignitatis Humanae (Declaration on Religious Freedom) were still two and a half decades away in the future.

Sasse College opened at last
By Letter No. C.M. 308/25 dated 17th November 1938, the Senior Education Officer, Cameroons Province, Mr. E.A.L. Gaskin, wrote to Father S.P. Staats in the following terms concerning the Opening of a Catholic Middle School at Bonjongo: “Sir, With reference to your letter of the 20th of April 1938, I have to inform you that the Assistant Director of Education has authorised me to say that you are at liberty to proceed with your plans if you are willing to do so with no prospect of Government assistance in any form”.
Having finally obtained the Government’s authorization for which he had struggled for so long, Father Staats set about making plans and preparations necessary for embarking on such a venture. The Prefect Apostolic, Mgr. Peter Rogan, transferred Father Aloys Schgör, MHM, from Njinikom to Bonjongo where, as a Pioneer Principal, he opened the first Catholic Secondary School in the Prefecture Apostolic of Buea, British Cameroons, on 01st February 1939.
With him on the Staff were Father Michael Murphy, MHM, Father Anthony Kneidinger and Mr. William Forcho. Very soon afterwards, the School was transferred to Sasse where it is today. Thanks to the strong, frequent and persuasive insistence of Mgr. Rogan, the Superior General of the Mill Hill Missionaries, Father Stephen O’Callaghan, appointed in quick succession Priests who were holders of university degrees to help reinforce the Staff at Sasse, men such as Fathers Piet Koster, Arthur McCormack, Francis McGrath, George Cunningham, and so forth.
Other Mill Hill Fathers, who served in Sasse College during the 1940s, included men like Father Daniel Doherty (a Science graduate) Fathers James Tol, Gerard Bouma, Nicholas Groot, and Arnold Kerkvliet.

Reports of Government Official Inspection
It is to their eternal credit that throughout the first two decades of its life, Sasse College was regularly the object of very strict and thorough inspection by seasoned high-ranking Government Inspectors of Education, according to the canons of School Inspection obtaining at the time, and which, most unfortunately, we have now lost.
A Cameroonian historian and educationist informs us in a recent work that in “1940, actually its second year of existence, the Chief Inspector of Education visited the School which was then running three Forms with four classes and had three university graduates on its staff: Fathers Peter Koster, Arthur McCormack, Frank McGrath and a little later a fourth, Father George Cunningham.
It had then been enjoying a Government Grant of 220£ and the Authorities pursued a fairly liberal and non-discriminatory policy with regard to the admission of non-Catholics conscious of the fact that it was the only Secondary School in the Territory” (My emphasis) .
So precious had Sasse become to the Colonial Administration that in considering the internment of all German nationals in the country as a consequence of World War II, Rev. Fathers Aloysius Schgor, the Principal and Anthony Kneidinger, the Science Master were exceptionally allowed to stay on for sometime because of the great need the institution had for them and the high expectations the State had for the products of the School.
Sasse had by then at least five graduate Fathers, while Rogan continued to bug Mill Hill for three more science graduate Fathers in 1941. These early beginnings no doubt explain the solid science background of Sasse College as well as the character of its products” (Anthony Ndi, Mill Hill Missionaries in Southern West Cameroon, Nairobi, Pauline Publications, 2005, p. 138).
On November 17th and 18th, that is in the course of the 9th year of its existence, Sasse College was officially inspected by the following: Miss H. Gregory, Provincial Education Officer, Cameroons Province; Mr. G. N. Herrington, Senior Rural Education Officer; and Mr. W. E. Holt, Chief Inspector of Education, Eastern Provinces of Nigeria Part of their Report of Inspection, a copy of which they duly forwarded to the Proprietor, the Right Reverend Bishop Peter Rogan, O.B.E., reads: “From the beginning the School was carefully developed with small classes of pupils selected fairly evenly from all over the Province with a fairly generous proportion of Protestant boys.

The following tables show the distribution by place of origin and religion, and the numbers in the various classes:
Tribe:             Bamenda       Mamfe       Kumba       Victoria       Fr Cameroons       Nigeria
No. of Boys:           36                    26              22                 27                      16                          20

Religion:       Catholic       Protestant        Pagan
No. of Boys:          94                   53

Class:              IIA          IIB          IIIA          IIIB             IV           V                VI
No. of Boys:    24             23             21              22               27          20              13

The fact that the Inspectors went as far as identifying the “distribution by place of origin and religion, and the numbers in the various classes” of the boys clearly shows how deeply concerned the Government was about admissions policy and practice of Saint Joseph’s College, Sasse.
Their Report of Inspection explicitly referred, it should be emphasised, to the “fairly generous proportion of Protestant boys”. This clearly shows that throughout the first nine years of its existence, the College abided scrupulously, right from the very beginning, by those assurances concerning a rigorously balanced, fair and non-discriminatory admissions policy and practice with regard to religious belonging or affiliation which Father Staats had given over the years in his Memoranda addressed to the Government.
In the conclusion of their Report, the Inspectors of November 1947 mentioned above said: “We said that although St. Joseph’s College was founded and grew up in difficult times a high standard of teaching and work was aimed at right from the start.
We hope that that early tradition will be maintained and that the Mission will not succumb to the temptation that has beset so many Nigerian Secondary Schools, to dilute the Staff and produce quantity rather than quality. As long as Sasse remains the sole Secondary School in the Cameroons, the Management is under a special obligation to the people of the Province to maintain high standards and to open an avenue to the West African University”.
Sasse College did not disappoint the hopes and expectations of the Inspectors in this regard. As soon as Ibadan University College was opened around 1948, some of its first students were young people who had been educated at Sasse, men such as Eric Quan, Peter Efange, Heine Mondoa, Andrew (Sankie) Maimo, etc, etc.
On 8th and 9th November 1948, Sasse College was again officially inspected by two British Officers: Mr. A. H. Parnaby, Acting Chief Inspector of Education, Eastern Provinces of Nigeria, and Mr. A.B. Cozens, Provincial Education Officer, Cameroons Province.
In their Report of Inspection, a copy of which they dutifully sent to the Proprietor, there is not a word about the admissions policy and practice of the School, most probably because any fears and concerns they might have had in this regard had been adequately and satisfactorily dealt with in preceding Reports of Inspection.
In the Conclusion to the Report, they said: “In spite of slight dilution of the Staff the previous high standard of work at Sasse has been well maintained. It is to be hoped that this dilution will go no further, and that no increase in numbers will be allowed unless qualified staff is available.
The vigour of the teaching and the enthusiasm for the School shown by both Staff and pupils make this a very pleasant school to visit.”

My personal experience at Sasse
As already noted above, I was admitted into Sasse College in January 1952, i.e., at the beginning of the fourteenth year of the existence of that School. I finished my stay there in December 1954. During my stay of three years in Sasse, I noticed that there was absolutely nothing even remotely resembling indifferentism in matters religions.
Catholics remained Catholics, and those who were Protestants remained Protestants. And all that in a serene, calm and unobtrusive manner. No bigotry or aggressiveness. On the contrary, everyone carried his religious identity very naturally, exhibiting a quiet and deep respect for those who had a different religious faith.
Friendships and social relationships in the College Community cut across religious and ethnic lines. In the way and manner members of Staff related to the students, they truly endeavoured to stand, vis-à-vis each boy, in loco parentum, in the position of the parents of that boy, and to do for him, lovingly, what that boy’s parents would have done for him, if they were there.
With regard to Catholic Religious Instruction Classes, Sasse College always abided very scrupulously by the provisions of the Law (Nigerian Education Code No. 15 of 1926; the Education Ordinance No. 39 of 1948; The Education Ordinance No. 17 of 1952).
The Education Code No. 15 of 1926, Section 42, (repeated practically verbatim in the Ordinances of 1948 and 1952) provided: “One of the ordinary subjects in the school curriculum of all assisted schools shall be religious instruction, and a graded course approved by the Proprietor shall be followed in that subject. But children whose parents or guardians do not wish them to receive religious instruction shall be given other tuition during the period assigned to that subject.”
Therefore, during the period assigned to Catholic Religious Instruction in any class, it was the most normal and accepted practice for Protestant boys to withdraw to a quiet room in the School block for other personal study. In my own lived experience in Sasse, relationships between all members of the College Community, irrespective of whether they were Catholics or Protestants, were very natural, friendly, cordial, even brotherly.
There was nothing strained about them. That was the tradition of the School, right from the beginning. Students, whether Catholics or Protestants, did not receive any preferential treatment of any kind because of their religion. It was simply inconceivable.

The witness of Dr. Anthony Ndi
The policy and practice of the Prefecture (later Vicariate, later Diocese) of Buea to admit to Sasse College “pupils selected fairly evenly from all over the (Cameroons) Province with a fairly generous proportion of Protestant boys” was not an isolated policy or practice.
In what many competent and open-minded observers consider as an objective, scholarly and well researched study, Anthony Ndi, a Cameroonian says, inter alia: “The various mission bodies all along adopted subtle fraternal approaches towards blending the disparate ethnic entities of Southern Cameroons into a natural and genuinely amalgamated community.
For example, the admissions into their pioneer institutions such as Saint Joseph’s College, Sasse; Queen of the Holy Rosary College, Okoyong and Saint Francis’ Training College, Kumba, as far as possible had quotas from each of he political divisions in the country as well as from the Protestant Denominations.
To different degrees the PCC (Presbyterian Church in Cameroon) and the CBC (Cameroon Baptist Convention) pursued similar policies in institutions like Cameroon Protestant College, Bali; Saker Baptist College, Victoria and Joseph Merrick Baptist College, Ndu” (Mill Hill Misisonaries in Southern West Cameroon, Nairobi, Paulines Publications Africa, 2005, p. 258).
Elsewhere in the same work, Anthony Ndi has this to say: “The fact is that Saint Francis’ GTTC (Girl Teachers Training Centre) Fiango was a first and that it admitted candidates nation-wide and from all denominations without discrimination, whether Catholic or Protestant” (Ibid., p. 144).
And, finally, “Sasse continued to leave its mark as the pioneer secondary school in the Territory and hit the summit in 1960, when it was briefly raised to a high school, catering for its own students and those from CPC (Cameroons Protestant College) Bali” (Anthony Ndi, op. cit., p. 138). It is simply not true to claim, as someone has done, that Sasse College admitted non-Catholics for ulterior un-avowable motives.

Conclusion
Contrary to the gratuitous and totally unfounded assumptions of some people that Sasse College had a discriminatory admissions policy and practice in its early years, and only changed that policy later on, the facts, as attested by the Official Government Reports of Inspection during the first decade of the School’s life, are proof, beyond all doubt, that at no time in its life did Sasse College adopt or practise a discriminatory, myopic, exclusivist or narrow-minded admissions policy on religious grounds. The College did not “change its admission policy” as alleged by the Right Honourable Paul Atogho Anyi; there was nothing to change.
In his Address, the Honourable Secretary of State described the SOBANS as an “inter-denominational organisation.” It is perfectly understandable, I think, that as someone who did not go through Sasse College, and, therefore, did not live the experience of a past student of that College, the Honourable Secretary of State should see the SOBANS as an “inter-denominational organisation.”
One really wonders whether that is how the SOBANS see themselves. As I pointed out above, friendships and social relationships in Sasse College cut across religious and ethnic lines, even when the faith of each pupil remained intact.
When SOBANS come together, they do not perceive any religious divide among them; they do not see themselves as constituting an “interdenominational Organisation”. SOBANS are SOBANS on account of the bonds forged among them by Sasse College which is their common home in which every SOBAN is a first-born son.
In concluding these lines, I feel a compelling obligation to pay tribute to that excellent and far-sighted Mill Hill Missionary, Father Simon Peter Staats, whom “Father Jordan, an educationist of class himself…regarded as one of the two-best informed men in educational matters throughout Nigeria and the Cameroons, the other one being Rev. Father Wolf, a Holy Ghost missionary” (Anthony Ndi, op. cit., pp. 135-136).
It was to Father Staats that Mgr. Rogan entrusted the responsibility for the establishment of Saint Joseph’s College, Sasse, and it was he who planned and organised every aspect of that College, including its admissions policy and practice.
In fact, Father Staats, who served as Bishop Rogan’s “Minister of Education”, is the architect of the Catholic School System in what is now the Bamenda Ecclesiastical Province. Cameroonians of the above-mentioned Ecclesiastical Province owe a very great deal to Father Staats.
When, at the beginning of the nineteen seventies, I informed Bernard Fonlon about the representations made by Father Staats, arguing cogently, persuasively and passionately for Government to approve the establishment of a Catholic Secondary School, representations made at a Cameroons School Committee Meeting held at Buea in 1937 in the presence of the Director of Education for Nigeria and the Cameroons, Mr. H. W. McCowan; and when I showed him some copies of the Memoranda addressed by Father Staats to the Government on the same issue, this was Bernard’s reaction which I cite from memory: “I confess that I must now revise, in fact change, radically, my former views, impressions and long-held opinions and convictions about Father Staats. I always considered him as someone who did not really love the African.
But I now see that at a time when there was really no one to defend, publicly, the cause of Cameroonians before the powers that be, it was Father Staats who courageously, publicly and relentlessly put our case to those who had the power of decision.
It was Father Staats who was intrepidly arguing at that time the case for integral development of Cameroonians, the case for the Catholic Church in the Prefecture of Buea to be an agent in that process of integral development, so that Cameroonians, by means of education, might be suitably empowered to exercise their legitimate rights and responsibilities in the development of their own country”.
His counterpart in the Basel Mission (later the Presbyterian Church in Cameroon) was Dr. Fritz Raaflaub. Cameroonians of what are known today as the North-West and South-West Provinces owe a very great deal to this extremely gifted, hard-working, selfless and devoted Protestant Missionary.
It is he who is, unquestionably, the architect of the Presbyterian School System in the North-West and South-West Provinces. By reason of their responsibilities, Dr. Raaflaub and Father Staats used to attend Meetings of the Board of Education held in Lagos.
In recognition of the competence of these two men as educationists some members of the Board, by way of a play on their names, used to say: “Education in the Cameroons is perfectly alright because, there, it is run by Fritz and Staats.”

Comments

[Emil I Mondoa, MD]

What the ArchBishop says about the Sasse experience is so true. I do not even recall the religious affiliation of my fellow SOBANs. They are all my brothers first. I was blessed to attend Sasse, and no small thanks to Father Staats and the pioneer students and staff who created the perfect environment for a well rounded education.

Emil I Mondoa, Student # 1959

[Paul Akama Eseme, MBA]

I am a presbyterian. I had a good time at Sasse. Sasse remains an icon of learning and has helped shaped my career a great deal.
Thanks to the founding fathers...

[DR. Fidelis Okali]

I am an Anglican (because my parents are)but was baptised a Presbyterian.I attended Sasse as a High School Student in 1986 under "PAA Ngando" as Principlal and Father NOMI as the school Rev. Father.I had a wonderful time in Sasse and felt no discrimination.We were made to attend regular mass but on sundays we were free to attend church out of campus.There was a temporary arrangement made then for a pastor to keep church service in one of the classrooms.Long live Sasse!

[victor ikenwaichi]

APPLICATION COVER LETTER

Date: 24/5/2009
Dear Name of Contact: sir &mama
My name is victor, and I am a citizen of Nigeria currently enrolled that collage in Nigeria as you know; the currency in Nigeria is nonconvertible. Therefore, I am not in a position to pay for the required application fee. I would ask that your department and the office of undergraduate (graduate) admissions give full consideration to my application without this fee.
I have noted on the application form that I am applying for full financial support from the university to cover tuition and living expenses. Due to my financial situation, I am totally reliant on the generosity of the university to support my studies. I would ask you to consider me for any scholarships, (teaching assistantships, or research assistantships) or other awards for which I am eligible.
I would like to inform you that channels of communication between the Europe and Nigeria are very poor, and highly unreliable. Therefore, I have enclosed all application materials in one envelope. I would ask that you please allow for extra time in transferring letters, documents, etc. At all times, I will try to stay in touch with you phone, fax or e-mail to monitor the progress of my application. You can call my daddy at phone +2348064603767
I have enclosed another copy of this letter which I would ask you to pass along to the office of undergraduate (graduate) admissions so that they are alerted to the special circumstances surrounding my application.
Thank you very much for your attention to all these matters and for your consideration of my application. I look forward to hearing from you soon.
Sincerely,
You’re faithful
Victor Ike Nwaichi

[Edimo Lova Quan]

1976/77 thru 1981. Good times, bad times.Studied with some very hard working cats who in my opinion should be world shapers.Wish we had different ways to show abilities though. Academics are great as a good education is key but people like Ralph S. Pomenji, Jacob Nguni, Victor Menyonga and my good friend late Dan Menyoli had a whole lot more to offer the world. I'd love to see more "fine arts" instruction in Sasse. Music, theatre etc. What better way to tell our stories?

[EMMANUEL ACHEM EGBE]

I did not witness any discrimination in Sasse. I know that we should all respect each other. There is something we call specialization of labor. We as Sasse Old boys should stick together. I do have a sight that in the near future this would become real. When I was in Sasse I did kept my sight on becoming a teacher, which I did accompished. We do belong to various talented occupations. Let us keep doing the most good.