Vol. 2 contains also "The Craftsman: a sermon, or paraphrase ... composed in the style of the late Daniel Burgess," and other additional papers.

Urging the independent members to increase their activity in the political life of the nation.

The Chief Commissioner of ICAI has a crucial role in scrutinising aid spending by the UK Government and reporting to Parliament through the International Development Committee. The Committee are pleased to endorse the appointment of Dr Alison Evans to this post, but recommend that at least one of the existing Commissioners be reappointed for a further term to ensure continuity, and that one of the Commissioners be an audit professional. The selection process used resulted in an unranked list of four candidates deemed "appointable" being presented to the Secretary of State for consideration. This puts too much power in the hands of the Secretary of State for an independent scrutiny post and threatens to undermine the candidate in the eyes of the public who may assume that the candidate most sympathetic to DFID was chosen. The Committee recommend that panels for ICAI Commissioner appointments should be invited to rank candidates or otherwise advise the Secretary of State as they see fit. In the longer term, it is recommended that the Committee be able to choose the Chief Commissioner from the list of candidates.

BY Sheikh Muhammad Aminu Yakub Bamba Sheikh Muhammad Aminu Yakub Bamba was born in Accra, the capital of the Republic of Ghana then Gold Coast in the middle of the year 1950. He started learning the Alphabets of Arabic and the Holy Quran in a Makaranta (School) at New Town in the Capital. His father Alhaji Yakubu Bamba sent him to his niece Hajia Habibah and her husband (who is his father’s cousin) Alhaji Ahmad Musah in Ejura-Ashanti to continue learning the Holy Qur’an when he was ten years old, that was in 1960. In 1963, he was sent to Tamale in the Northern Region of Ghana, to one Mallam called Alhaji Yakubu Ishaq to continue his learning of the Holy Quran. In January 1966, he was brought back to Ejura at the request of his elder cousin Hajia Habibah, and then sent to L.A. No. 1 Primary school by her, to fulfill the advice of his departed father. He left the school after only two terms, because of a confusion between him and a teacher who wanted to cheat him. So he was absent from class room up to the end of the following term, when he was moved to T.I. Ahmadiyah Primary School in Ejura – Ashanti. In 1969, he was pulled out from the school because of his intelligence, with the reason that he would become a Christian if he continued, because all the teachers at that time were Christians. And that was the end of classroom for the then young and intelligent man. In 1972, he decided to go back to Tamale on his own to continue his Arabic and Islamic education, and teaching children Arabic Alphabets and recitation of the Holy Qur’an. In 1976, he decided to go to Kano in the Northern Nigeria to continue his education, where he learnt various courses: Islamic law, Arabic language, Arabic grammar, Etymology, Commentary of the Holy Quran, and the Holy Prophet Muhammad (SAW) Traditions. He 6 specialized in Islamic law of inheritance. He came back to Ghana in 1983 and established a school in Ejura called: Ihya-ud-dini Islamic School, popularly known as Mallam Aminu’s Islamic School in 1984. The school was adopted by the Government in 1998, and is doing well in the West African Examinations. His duties are: Teaching, Preaching and Writing Several Islamic and Knowledgeable books. He has over fifty (50) books to his credit currently, ranging from prose to poetry, or poetical composition. One of his most important books is this book "The Independence Day of Ghana”. Praise is only for Allah, the Lord of the Worlds. May the Almighty Allah bless you all. Ameen.

In The Struggles of Post-Independence Nigeria, Ucheoma Nwagbara argues that despite Nigeria’s oil wealth and arable agricultural land, Nigerians are not any better today than they were before independence. Nwagbara examines Nigeria’s struggles with corruption, reckless government spending, poverty, inequality, crime, and violent insurgency to show how successive Nigerian leadership has failed to utilize the country’s enormous natural and human resources to improve citizens’ lives, eradicate poverty, and deliver broadly shared prosperity, especially to the middle class and the poor. Through his analysis, Nwagbara demonstrates that the nationalist ideals of dedicated and accountable leadership behind the struggle for independence in Nigeria have been betrayed as the emergent post-colonial leadership cared only for personal survival and gain. Despite these failures, Nwagbara reveals that Nigeria may still have a chance to improve and recover if Nigerians unite and demand real change through political and social activism.