Opinion
Open Letter To APC Leaders – Politics Of Change: APC On The Brink
Published
1 year agoon
By Salihu Moh. Lukman
It was the American historian, Timothy Snyder in his book On Tyranny: Twenty Lessons from the Twentieth Century, who warned that ‘anticipatory obedience’, which means ‘adapting instinctively, without reflecting, to a new situation… is a political tragedy.’ This is a warning that can easily be dismissed mainly because it is about accepting or rejecting actions and decisions of political leaders. It simply suggests that there are ways in which accepting actions and decisions of political leaders can be tragic. This could imply promoting some degree of rebellion with the potential consequences of citizens not being able to influence actions and decisions of leaders, which will negate the main essence of democracy.
Democracy being a system of government, which produces leaders through elections presupposes that elected representatives would enjoy the support of citizens. On the other hand, on account of being supported, it is also expected that citizens would influence actions and decisions of leaders. This is believed to form the basis of trust between leaders and citizens. However, when all these are taken for granted, the tendency for political leaders to require citizens to be blindly loyal creates the false belief that all actions and decisions of leaders are right and any disagreement or criticism by any person unacceptable, if not criminal. Without any attempt to review the presentations of Snyder, situations which make political leaders to expect absolute loyalty (anticipatory obedience) to every action and decision of leaders produces the political tragedy of citizens distrusting representatives and governments they elected. This is not a very difficult proposition to acknowledge.
In Nigeria since 1999, distrust between citizens and elected representatives and governments has been a major challenge, which in many respects makes politics predictably very difficult to engage. Politics is reduced predominantly to a vocation for people aspiring to contest elective offices. Responsibility of citizens is correspondingly limited to endorsing the aspirations of political leaders for elective positions. The thin line has always been the challenge of reconciling aspiration to hold elective offices with the capacity to effectively meet the needs of electorate. Inability of political leaders to be tolerant to disagreements and criticisms reduces democracy to a vicious cycle of controversies and conflicts, often pitting leaders against citizens and citizens against leaders.
READ ALSO: APC Governors Forum DG Lukman Resigns Over National Convention Crisis
Why should political leaders expect citizens to be blindly loyal, but citizens should not expect leaders to be tolerant to criticisms and disagreements? It defeats the whole essence of democracy if at all times citizens must support every action and decision of leaders. Why did we as a nation fight against military regimes, if election would only produce leaders who take offence at any position which questions their actions or decisions? This reality perhaps confirms David Runciman’s sensational argument, in the book, How Democracy Ends when he asserts that ‘CONTEMPORARY REPRESENTATIVE democracy is tired, vindictive, paranoid, self-deceiving, clumsy and frequently ineffectual. Much of the time it is living on past glories. This sorry state of affairs reflects what we become. But current democracy is not who we are. It is just a system of government, which we built and we can replace. So why don’t we replace it with something better?’
Democracy is certainly tired when the challenge of reconciling aspiration of leaders to hold elective offices with the capacity to effectively meet the needs of electorate remains elusive. It will be ‘vindictive, paranoid, self-deceiving’ when political leaders are intolerant to disagreements and criticisms, but citizens should be blindly loyal. Both the intolerant leader and the blindly loyal citizen will be vulnerable to making stupid blunders, which could mean dashed expectations on both sides. The big loser would most likely be the leaders because the expectation of winning votes of citizens to return to office may never materialise, except if elections are manipulated. This is invariably the result of ‘living on past glories’ with the false consciousness that leaders can win elections, fairly or unfairly, without meeting the expectations of citizens.
As a nation, this has been a challenge. It was precisely this very reality that confers strong legitimacy on the vision to form the APC with the merger negotiation of the old legacy parties – Action Congress of Nigeria (ACN), All Nigeria Peoples Party (ANPP), Congress for Progressives Change (CPC) and a faction of the All Progressives Grand Alliance (APGA). The emergence of APC in 2013 gave hope to Nigerians that beyond defeating the PDP in the 2015 general elections, elected leaders produced by the APC would initiate processes of political change. Expectedly, politics of impunity, disrespect for rules, which was what the PDP represented would become history. Recall that for sixteen years under the PDP, between 1999 and 2015, the PDP, as a party, was not allowed to develop the capacity to manage internal negotiations. Whenever organs of the party met, party leaders only took instructions from elected representatives. Positions of elected leaders, especially the president became the decisions of the party. Any leader who disagreed with especially the president was muscled out of office.
Without recalling all the incidences whereby leaders of the PDP were forced out of office, especially during the tenure of former President Olusegun Obasanjo (1999 – 2007), it suffices to point out that Nigerian democracy was cheapened to the level of autocracy. Elections both within parties and at national level were sham. Results of so-called elections were produced even before votes were cast. Conscious that elections would always be manipulated to favour elected leaders, acts of impunity and refusal to respect and consider demands being made by citizens became rampant. These were the issues that APC needed to change.
READ ALSO: APC Governors Insist On Holding Convention In February
Certainly, in the buildup to the 2015 elections, there was relatively fair contest in APC, which strengthened the confidence of Nigerians on APC’s commitment to change Nigerian politics. Virtually, all candidates of the party for 2015 elections won the party primary. For the first time, since 1999, problems of internal litigation because of the imposition of candidates were significantly reduced. But once the 2015 election was won, systematically, many elected representatives began to drift back to the old PDP ways. Consequently, by the time of the 2019 elections, mismanagement of internal contest in APC was rampant. Unlike in the case of the PDP whereby overbearing behaviour of the president was the source of the problem, in our case in APC, it was the imperial conduct of national leaders of the party, especially the national chairman that was the challenge.
Again, unlike the case of the PDP, APC was extremely lucky to have a leader in President Muhammadu Buhari who doesn’t meddle in the affairs of the party. Sadly, this became the license for party leaders to abuse the trust of both the president and the majority of party leaders and members. Overtime, this has damaged the profile of the APC to the point whereby, based on the conduct of leaders and some elected representatives of the party, it is difficult to associate the APC with its founding vision of change. Problems of intolerance to disagreements and criticisms, with some leaders expecting members to be blindly loyal is becoming a common attribute. Views of party leaders become dominantly decisions of party organs. Even when consultations take place and there is a clear decision, so long as the decisions are not what some few party leaders want, those decisions will not be implemented. It doesn’t matter whether President Buhari was part of the consultations, and in agreement with the decision. Propensity to disrespect decisions and party leaders, including the president, is very high today in APC.
This reality is very disturbing. APC today, wasn’t the APC of the period 2013 to 2015. Perhaps outside President Buhari, there are very few elected leaders in APC who are still committed to the founding vision of the party to provide leadership to change Nigerian politics. Given where the nation is coming from under PDP, changing Nigerian politics would require a departure from requiring citizens to be blindly loyal to elected leaders. It should require that citizens and party members are free to disagree and criticise elected leaders. In other words, politics of change should produce elected leaders who should be highly tolerant and where possible even accommodate disagreements and criticisms as part of the process of decision making.
READ ALSO: I Resigned In Order To Hold APC Accountable – Lukman
This may sound like wishful thoughts. The truth however is that our dear APC is being held captive by some few leaders whose interest is only about imposing themselves as candidates for elections. So long as that is the case, it means what we have as APC today wasn’t the party negotiated and produced out of our legacy parties. Rather than the envisioned party, which allows for internal debates and disagreements among party leaders and members, based on which there could be negotiations and agreements, APC today has been diminished to only an election platform, which is what the founding leaders and members wanted to change. The commitment to change the profile of political parties beyond being election platforms was precisely part of why Nigerians supported the APC in 2015.
Every founding leader and member of the APC must rise to the challenge of arresting the drift in the party. Few individual leaders of the party must not be allowed to continue to impose themselves and destroy a party with the potential to provide the needed democratic platform for negotiated resolutions of all the problems of Nigeria. As it is today, APC is the only party where contestation is taking place. Again, thanks to President Buhari who is providing unbiased leadership to the party, it is possible for ordinary members to express themselves, including disagreeing with decisions of leaders of the party. This unique leadership of President Buhari has helped a lot to sustain the hope of both party leaders, members and Nigerians desirous of political change.
Beyond the unbiased leadership of President Buhari, there is the need for all party leaders and members committed to the politics of change to ensure the emergence of party leaders at the February 26, 2022 National Convention who must be tolerant to criticisms and disagreements and should not expect members to be blindly loyal. Above all, if APC is to return to its founding vision of driving the process of change in Nigeria, it must produce leaders who would be able to compel elected representatives produced by the party to be accountable to Nigerians. As argued in previous interventions before now, some of the minimum guiding principles to determine qualification of potential party leaders especially the national chairman include:
Potential candidates must have good relations will party leaders at the national level, especially President Buhari.
Candidate must also have good relations with all party leaders in his/her state, including having good relations with the governor, where there is an APC government.
It should be a strong advantage when the aspiring person has played any role during the merger negotiation that produced APC and has been consistent in the party since 2013. This means such a parson would have the needed institutional memory to recognise and respect sacrifices made by party leaders and members to make the merger that produced the APC successful.
It should be a strong disadvantage when any aspiring candidate has records of defection from the party or any of the legacy parties that merged to form the APC.
Finally, public service experience will not only be an advantage but a measure of determining the democratic credentials of the candidate. Any candidate with public service experience at whatever level without incontestable records of achievements, such a person cannot inspire any party member and by extension Nigerians into believing that his/her leadership can bring any good electoral fortune for the party.
After the February 26, 2022 National Convention, if APC is to return to its founding vision of being a party committed to changing Nigerian politics, the new APC leaders must ensure that structures of the party meet as and when due as provided by the party’s constitution. Once decisions are taken at meetings, the new party leaders must ensure expeditious implementation. Implementation of decisions must not be determined based on the convenience of leaders, which sadly is becoming the reputation of the APC Caretaker and Extraordinary Convention Planning Committee (CECPC). The chapter of endless postponement of decisions must terminate with the tenure of the current CECPC.
APC leaders must wake up to the responsibility of returning the party to the era when party leaders are tolerant to criticisms and disagreements. Both party leaders and elected representatives must not expect ‘anticipatory obedience’ from both party members and Nigerians. Not expecting ‘anticipatory obedience’ should be part of what will endear the party and its candidates to Nigerians based on which winning elections can be guaranteed just as it was the case in 2015 and 2019. These are minimum requirements that should instill some level of humility in both party leaders and elected representatives. Anything short of this will endanger the APC and weaken the commitment of the party and its leaders to drive the politics of change in Nigeria.
Finally, it is important to once more appeal to APC leaders to ensure that the February 26, 2022 National Convention is not just about electing National Working Committee (NWC) members. There must be some reflections about the challenges facing the country, with priority focus on problems of insecurity, rebuilding public education and health through mobilisation of massive financial investment in these sectors. Conclusions and recommendations from the convention should guide the review process of the party’s manifesto and bring out some of the campaign agenda of the APC for the 2023 campaigns. A major indicator for this would also include a review of the APC manifesto at the convention.
The campaign to return APC to its founding vision must have strong expression and resonance at the February 26, 2022 National Convention. The current drift, which is systematically destroying the APC must be arrested based on all the outcomes of the National Convention. Any leader working to undermine the National Convention should be sanctioned. Party members need to appeal to party leaders at all levels to return APC to its founding vision, which encourages internal debates and negotiations based on which agreements are reached and respected. APC, being a party of change, encourages members to be critical. A party of change must promote internal debates. Leaders of the party should not expect ‘anticipatory obedience’ from members and Nigerians. That is the APC founded on the sacrifices of leaders and members of our old legacy parties, it is the APC that the February 26, 2022 National Convention must return to!
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By Toyin Falola
“I do not feel obliged to believe that the same God who has endowed us with sense, reason and intellect has intended us to forgo their use.” – Galileo Galilei
Religion remains a much-debated issue, especially in Africa. It is one of the determining factors of our identity. It determines who we are, our beliefs, actions and reactions, and even our thought processes. Africans had their own culture and traditional religion until the advent of western civilization, which brought with it the ‘gift’ of Abrahamic religions—,Christianity and Islam—and judged African traditional religious practices as evil, pagan practice and witchcraft. The missionaries did a thorough job of making people believe that their religion was superior and righteous. Africans accepted these imported religions, and their traditional beliefs began to fade. Christianity and Islam are now the new order, and people are extremely devoted to these newly found Gods.
The Toyin Falola Interviews recently played host to music composer and songwriter, Beautiful Nubia. The question of Beautiful Nubia’s stance on religion pops up during the interview. He is known to promote African spirituality but has also defended foreign religions as advantageous. In response, he talks about his ancestral line: his paternal family were Olu Orogbo devotees (the Yoruba god of letters), and his maternal family were Ifa priests and Esu devotees. He said, “religion has always fascinated me like it gets people’s minds.” He opines that spirituality ties into what gets people so much into religion. Although he no longer practices religion, he affirms that these religions have positively influenced people to do good and show kindness to their fellow human beings.
He states, “Any organized religion has a set of dogma or doctrines they use to guide you to put you in there. You are there; it is like a strait jacket to keep you on the straight and narrow. Why I said religion is a good thing is because the purpose of this is to ensure that you stay on the straight and narrow, that you do good things.” We can agree that religion has contributed to the rise of morals to a certain extent, as the fear of God keeps many people from doing evil. It has curbed wickedness and negative traits inherent in humans and made many people see the world in a new light. Religion has spread the message of doing good and becoming a better human being.
Beautiful Nubia
The issue, however, is not the practice of these religions but the ability of leaders to sway people easily. Although imported religions have helped to stop the extremities of African religious practices, it has only accentuated people’s gullibility. Beautiful Nubia further states, “What is wrong with religion is that it gives certain people the power to use their followers. It is not the religion itself; it is the human beings who run these religious organizations who use their power to extract money from them and push them in the wrong direction.” Owning a church is one of the easiest and quickest ways to get rich, particularly in Nigeria. All that is needed to succeed in this business is to be a good actor, have nice clothes (suits, particularly), can win people over with words and give yourself an extraordinary title such as Rabbi.
It is common knowledge that the major reason why people attend church and Jumat services religiously are that they seek solutions to their problems. As much bad governance is enough to seek God’s intervention for various human issues ranging from terminal illnesses, protection, promotion, unhappiness, barrenness, unemployment, and marital problems, to poverty, which is an average African’s motivation to seek God’s face, also cause people to become staunch believers. To get swift, miraculous answers to these problems, many people fall prey to the traps of “men of God”, who only look to fill their pockets and bellies. This explains why a “pastor” would shut down his church after winning a 100 million Naira bet.
Pastors and Muslim clerics are considered mini gods who can do no wrong. The Bible verse, “touch not my anointed and do my prophet no harm,” is an ever-ready response by Christians in defense of their highly revered pastors who would not think twice before taking advantage of their desperation to get their problems solved. They forget that a “man of God” is first a man. Religion has rendered humans gullible to the extent that they excuse things their religious leaders do that are not even in tune with what is written in the Holy books. How do you explain a pastor who sleeps with a woman looking for the fruit of the womb and says his sperm is the anointing that will cause her to have her child? What do we say to a pastor who instructs his congregation to bring a greater percentage of their salaries to him so that God can answer their prayers? Should the man who claims to be an alfa but has exploited so many people in the name of being a ‘wonder healer’ be left alone? Churches and mosques nowadays see the desperation of people and feed off it. Many people come to church for prosperity and get ripped off the little they have, all in the name of miracles, signs and wonders. You could be in a church service and then suddenly hear the pastor say, “I see seven stars. I need seven people who will give the Lord Seven Hundred Thousand to come out now at the count of seven. One, Two…Seven!” You will be amazed at the number of people who will run to the altar to give the ‘Lord’ that amount of money in this present economy. Unsurprisingly, some borrow money to give to their pastors to receive blessings, then struggle to pay back the borrowed money. Monkey dey work, Baboon dey chop.
These men of God add false doctrines to their fraudulent, shady activities. Beautiful Nubia quotes his mother, a Christian singer, as saying, ” any church where they are a lot of people there, you know there are telling them lies there.” He made an example of a Muslim cleric who tells his followers that every other person is evil, an infidel and a pastor who tells his congregation that their Jesus is not a Jesus of poverty, that He died for them to be wealthy. It is now rare to find churches that preach about the kingdom of God and how to live a life that pleases God. Churches today entice and then mislead people.
Sometimes, people realize all these things are wrong but lack the courage to question these atrocities. According to Beautiful Nubia, “…as a child, you are fully indoctrinated, and as an adult, you are scared to question these beliefs.” Asking a pastor why he preaches only prosperity and how to get rich as a Christian would be considered as seeking the wrath of God because the pastor can call down fire to consume his ‘enemy’. Questioning an Imam on why he sleeps with young girls will only attract curses from the Quran on such a person, followed by “who are you to question God’s prophet? The ways and dealings of God are mysterious”. Really, who dares question these men of God? The fear that has been unconsciously programmed into your mind from a very young age holds your voice and makes you look away from the evils of these religious leaders.
This is not to say that there are no genuine men of God, but there is a plague of greedy religious leaders who, because of their power over their members, influence them to bend to their will while satisfying their greed and lust. “We should not focus too much on religion being our enemy. We need to focus more on ourselves, fix ourselves, and we can use traditional wisdom to do that”, says Nubia. The way we question and demand accountability from the government should be the same way we question our religious leaders. Not every “God says” is true. The Bible in 1 John 4:1 says, “Beloved , believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.” Many religious leaders are gods of their bellies and are only out to exploit people to put food in their fat stomachs and live expensive lifestyles with their poor congregation’s money. Child of God, shine ya eye!
This is Part 1 of the report on the interview with Beautiful on March 19, 2023. The extensive interview, which has received millions of views across different platforms, talks about the role of music in society. For the transcripts, see:
YouTube
https://youtube.com/watch?v=7fyHlf1QIsI
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By Toyin Falola
I
Death
Twilight-zone, Afterlife, What-Mays, and Whatnots;
Questions that transcend mortal thoughts.
Uncertainties plucked by the hands of certainty
pondering life beyond the galaxy.
Philosophies, religions, and sciences;
Ancient lenses to dissect and ponder.
Beliefs, opinions, and standpoints in their multiplicities;
Scalpels that open the heart of certain death
Blazing free the skins of uncertainty.
Science, a nobility I revere,
But it stammers answering to the afterlife.
For science is knowledge and knowledge from experience
But the dead neither speak, nor take records.
Their journeys, ordeals, triumphs or woes?
No one bears witness.
But as dead, we must all be witnesses;
witnesses that testify not.
So, for now, we survive the knowledge of death.
II
On my Agbàlàgbà head lies my Ọ́kpụ́ Ágwụ́
With eagle feathers, rare and honorable
Adorning it for three scores, a decade, and some more days.
I had flipped my Kente given by the Gaa
And danced to crescendos from Gàngàn drums
I have been celebrated and celebrating
For the miracles, I have worked with pen, paper, keyboard, and brain
I have taken the tales we tell in my village square beyond the Atlantic
Changed the songs that disdain us into appraisals
I have called my brothers not to point to our fathers’ house with their left hands
I have honed Africa and beyond
To answer the calls of the people’s need
I have reached the thinkable and done the unthinkable
So, I danced and keep dancing.
Suddenly, I felt a touch on my host?
Electrifying my hand, leg, brain, and my whole
Telling me that my jur from the Dinka people awaits me.
That my hourglass tells of crossing the bar.
I thought I knew what it was like,
But my grasping convictions of approaching jur were perceptions
Just surviving the death of the knowledge of death
So, arms wide open ready to abound
What was there to fear?
No catacomb of secrets
No palm oil-drenched white garments
I have taken many to my gourmet
To feast and to see.
What was there not to fear?
With medicine men and women,
Syringes, lights, water, ECG, Oximeters, voices, and touches
Hovering around me like a sacred etutu
Making conversations with me and beyond
I was thrown into a pool of reminiscence
one leg and a part of me were already in the boat
It beckoned but I heard another.
A loud voice like my mother’s.
Who takes a journey without locking his home?
Who takes the jur with unpatched palm fronds on his hut?
While the thunder rages up the sky?
The walls are broken and Balogun journeys?
So, I left the sea to clear the cobwebs and light up the night lamb.
The past few weeks have opened new lights of understanding to me. I now see the world from different hills and have helped to reach new resolutions. I know I have written about “transitioning to nothingness,” but my emphasis was on the “nothingness” with lesser attention on “transitioning.” I think we need to continue to ask questions. Philosophies, religion, sociology, psychology, science, and other ramifications are mere perceptions and we are uncertain. The transitioning occurs when death becomes an angel to hug not a beast to fear. We do not know what it entails but one must always endeavor to go with clean hands.
My recovery from an illness may have offered me a fresh opportunity to shout some more, point to societal needs, and settle unfinished businesses. No, not those caused by my personal undoing, but rather those of the people who would be left unguided, and for matters untold about life, society, and individuals. I can say I have passed through the lessons of tantra transfiguration, to use an elegant phrase that I recently came across, to move from secular to sacred activism. No one survives death because of its finality, but when it seems that you did, it is a renewed quest, offering a new purpose.
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By Tony Afejuku
The debate has progressed well so far. Our professors, whose strokes have centred on their fellow professor’s manned INEC have tried as best as they could not to confine their impressions solely to the prism of subjectivity. Even when their impressions seem to be subjective, they still make allowance for contrary views, for opposing views. This obviously gives clarity, objectivity and logic to the subject at hand. Is the will of INEC of a professor minder and mincer of words’ control the will of the people or of the masses? On whose side are the Professors who are as concerned as almost everybody is with what is going – or with what has gone on – primarily about our Presidential 2023 elections? Our Professors who are debating the subject constitute the courageous and prophetic Nigerian voices of our day. Their authentic and responsible thoughts are not restricted to the local or regional. They are also not confined to electoral duties and responsibilities expected of the umpire and the will that belongs elsewhere. The truth about the quality of leadership about our country and elsewhere is also told in the debate of the literati.
Professor (Mrs.) Razinatu Mohamed in her submission, in her salvo-cum-explosion actually, drew attention to Vice President Yemi Osinbajo’s explosive explosion in the presidency. If Professor Osinbajo had provided the right vice-presidential leadership there would not have been the need for him to explode as he did as per a viral video Professor Razinatu Mohamed referred her fellow debaters to. “What has he been doing in the eight years of their administration? Irritated my foot; he is complicit.” Not done, Professor Razinatu drew attention to the kind of leaders that Nigeria and Africa need: “Leaders that understand the rudiments of modern socio-economic development and systems; Leaders that understand the crux of requirements for economic growth. Leaders that could demonstrate to the rest of the world that just as the world needs Africa, African countries need the world in a symbiotic relationship and partnership context where assistance becomes a dual role…..”
Razinata’s concern is clear. Nothing in Nigeria will climb out of its hollow hole. In fact, the will of the people will remain hollow so long as a hollow mincer and minder is in charge of its electoral affairs.
Professor Da Sylva perhaps responds better to Professor Razinatu Mohamed’s algebraic stroke. “Unfortunately, Nigeria’s democracy is trapped in its primordial self-made ethnic and religious sentiments and so, standards, merit, competence and pedigrees are measured by their curious divides of religion and ethnic inclinations. Until we all come to realize that heavens help those who help themselves, Nigeria ain’t going no-where – meeen!”
But below is Professor Da Sylva’s sledge hammer response to Professor Razinatu Mohamed’s Osinbajo hammer blow:
“Prof Osinbajo’s office demands he does what he did. Besides, it shows maturity and spirit of sportsmanship on his part. Every loser in a game “healthily” contested, is naturally expected to do the same. The only difference which again shows Osinbajo’s magnanimity is that in this context, the contest under reference was neither healthy nor just. The umpire seemed compromised and merely worked to a prepared answer. Yet the gentleman did the needful. I guess, brothers and sisters, that we should put all that behind us, and work for our common good, and the wellbeing of the country, provided the mythical Aso cabal will let the President-elect be, and let the masses be, and as such, they should not create any cause for us to think otherwise, lest they provoke our sense of patriotism to take appropriate action! I guess that those were the reading or feelings of the dirty-minded Aso Villa cabal. People that kill with sword never wish that any folk should pass a sword over their heads, a wise saying goes in Yoruba. The human principalities simply suspected that should they allow PMB to give the VP the intended latitude, they might not be able to control him. I remember on his return from London, he commended the efforts of his VP while he was away. He said he would still continue acting while he would still have some more rest at home. The following day everything changed, PMB decided to take charge as the President. I suspected some back door politics was playing out. My co-debaters, quite naturally, you’ll agree with me that, it is not over-ambition or sheer opportunism as you might insinuate for any deputy in an office to aspire to the next higher office, in a legitimate manner, there is nothing really unusual about it, and it would amount to killing a mosquito with a sledge hammer, should Oshinbajo be crucified for that, if at all. And as for his wishing Buhari’s non-recovery, I think that, again, like my Sister R, is a little unkind and not fair to the gentleman who I know to be a servant of God. He knows as much as I do, by our true Christian orientation and Biblical injunctions that, should he ever wish Buhari’s death or wish him any form of misfortune in those trying periods of the President, God Almighty who we serve would deal mercilessly and ruthlessly with him. That is what Psalm 41:1-13 is all about. So rule that out, because it is not, and could never be in his character. I can vouch for him. Rather, I saw him in those times that he acted for his principal, as someone zealous and appreciative of the trust his principal invested in him, and as such he tried to do his very best to merit the trust and the opportunity! I know and I am also sure that this is what an IBK, or a Razinat, would have done too had they found themselves in a similar situation! It does not amount to wishing one’s principal any evil, not at all. Not everyone can be like Chief Obafemi Awolowo who resigned his position under Gowon when the regime became financially reckless shortly after the civil war. Awolowo also gave very profound argumentation to justify convincingly his actions. He also turned down some other appointments including the “49 Wise Men of the Constitution Drafting Committee.” Oshinbajo couldn’t have resigned, normally, and naturally his principal, PMB should have supported him as a capable successor, but again, the President’s ethnic and religious bigotry took the better part of the President. Besides, PMB’s mind was long poisoned against his VP, a clean job by the Aso Villa cabal. IBK, Lady R, until the faceless cabal is permanently silenced the wheel of Nigeria might continue to go round in a circle, and to nowhere in particular”.
And Professor IBK takes the floor: “Prof. DAO, yours is a powerfully convincing submission, at least in a large measure. Now I am willing to hold a slightly different opinion about Osinbajo. Yet, I cannot fathom why he chose to run against Tinubu, days or weeks after the latter had begun his campaign in the party primaries. There’s much we don’t know about why OSBJ decided to run against BAT. Nothing is wrong with that politically but a little problematic from an Ethical or, at least Moral, point of view. Osinbajo did a poor job of it and came out a distant 4th in the primaries. I think he didn’t read the situation correctly and was probably misled by some cabal of sorts. Either way Osinbajo made a politically fatal error in this regard. Perhaps he must have sensed, or was told, that BAT was not the anointed candidate, or that BAT would be crippled by some ill-health or a medical condition. I remember the party’s screening committee publicly recommending that only younger contestants would be recommended to the NWC or such. Clearly there was an attempt to sideline BAT. Whatever the explanation, Osinbajo make the error in his campaign of promising to be more Buhari than Buhari. A man despised by whole sections of the northern population, a man whose reputation for laziness and incompetence was on the ascendant. Anyway, all is now history and Osinbajo has not given a good account of himself in this particular case. Prof DAO, I think your concept of the Trickster should account for Osinbajo’s situation here. FULL DISCLOSURE: a very close family member of mine was drafted to head Osinbajo’s campaign effort in Kano. We discussed extensively about Osinbajo’s pledge to carry on with Buhari’s policies. There was bewilderment and shock within the members. A week later half of the membership resigned on account of Osinbajo’s increasing identification with Buhari’s policies. Many mistakenly thought that Osinbajo was Buhari’s anointed one! I could go on…”
Interestingly interesting and intriguingly intriguing, dear, dearly dear readers: this debate.
To be terminated by the columnist-terminator and terminator-columnist next week after Professor Olu Obafemi’s summation of the debate he presided over.
Afejuku can be reached via 08055213059.
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