Tobi Amusan’s Tears
By Tunji Olaopa
By now, almost everyone across Nigeria has heard of Tobi Amusan, the Nigerian superlative athlete who just won a gold medal at the World Athletics Championship Women’s 100m hurdles in Oregon, the United States. That singular feat, the first of its kind for Nigeria, has generated lots of social media attention and traffic. When Tobi climbed the podium to collect her well-deserved medal, the Nigerian national anthem was sung, and she wept profusely. Those tears have not only generated countless emotional fellowship across the world, especially among Nigerians home and abroad. Standing on that podium, and struggling with her tears, Tobi represented the very feature of a hero who had struggled with most herculean predicaments, personal and national, to arrive at that particular point in history. Receiving that deserved medal was not the social media story. What is, is the singing of the Nigerian national anthem, and the evocation of national pride and national revulsion in equal measures among all those who have different understanding of what Nigeria means. Especially for sportsmen and sportswomen. Why would Tobi play the national anthem when the Nigerian state nearly destroyed her ambition? Why would the Nigerian government associate with the success of someone it nearly cast, as is usual, into the rubbish heap of destroyed talents? These two questions have generated serious social media furor.
My point of entry in this piece is Tobi’s tears. In depth and context, it is similar to that of Prof. Tomori who, some months ago, teared up in agony over Nigeria’s protracted predicament. Prof. Tomori lamented the idea of a country that provided all it took for him to become a world-class scholar and virologist; the same country that is failing its own citizens now. On Tobi’s face, one could imagine the many thoughts rushing through her mind as the national anthem played—thoughts of pains and depression at what could have been her lot if she had not got the scholarship to the University of Texas; thoughts of winning at the Nigerian Olympic Trials but the officials did not turn zon the electronic timer; thoughts of the injury that the Nigerian government neglected which could have ruined her aspiration forever; thoughts of all the greatness the Nigerian state encodes.
Like Prof. Tomori, what was Tobi’s tears telling us? Tears tell many stories, and more so tears shed within the crannies of Nigeria’s governance failures. Let me borrow a sense of this from Washington Irving, American historian and essayist. According to him, “There is a sacredness in tears. They are not the mark of weakness, but of power. They speak more eloquently than ten thousand tongues. They are the messengers of overwhelming grief, of deep contrition, and of unspeakable love.” Of course, anyone who insists that Tobi’s heart is not grieved, even to the extent that she was joyous at her triumph, does not know her story, and does not understand the pain of not being encouraged to shine by one’s country. Her personal trajectory before she arrived at Texas and at that moment of fulfilment. In an interview, she said with tacit grief, “When I was injured, they didn’t care about me. That is how my career ended.” How could her tears not have been motivated by such incidence of not fulfilling her dreams because of an injury the Nigerian state could have intervened in?
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However, the power behind Tobi’s tears lies in her stubborn patriotism. Standing and crying while the anthem washes over hear speaks eloquently about a sacred belief and, indeed, unspeakable love for a country that has the potential to be more. Citizenship in Nigeria is a baffling phenomenon. Outside of the spurious nationalism of the political class and elite, Nigeria has lumped almost all Nigerians into the same space of suffering and lack of fulfilment. There are so many Nigerians who have fled that space in search of greener pastures. Who is to blame anyone who is searching for meaning outside of the limiting confines of national space? Imagine the many professionals whose professional competence has almost been put to shame because of the constraint of practicing in Nigeria. Many medical doctors/professionals recently left for Saudi Arabia where the medical infrastructure not only attend to their search for personal meaning but also enhance their professional skills and capacity to serve humanity.
But you also have those, like Tobi, who have been offered opportunities to become better in terms of career opportunities abroad, but who doggedly still fly the banner of the Nigerian state. This is the category of Nigerian citizenry that Tobi Amusan represented when she stood on that podium and sang the words of the national anthem. It was a moment of contrition; as if she almost made the decision to reject Nigeria and all her woes, but she drew back at the last minute and chose to believe in Nigeria’s possibilities. But there is also a last category of Nigerian citizens; those who do not have the opportunity or simply chose not to travel out and seek greener pasture, but who have equally been worsted by the Nigerian government, but who have counterintuitively latched on to the Nigerian dream in its very absence. In the dark space of the Nigerian streets and several informal spaces, these patriotic Nigerians shed tears of frustration. And yet they have a glow in their heart, watered by the possibility of Nigeria becoming great soon. When the Nigerian youth carried the banner of the #EndSARS recently, it was a demonstration of tough love for a country that must be forced to become better. No wonder many turn to the religious and the spiritual as the anchor to hold the soul in the face of the battering of life and the government misdeeds in the Nigerian existential space.
I have had reasons to shed tears for what I have come to call the missing pieces in Nigeria’s development—the obstacles, misgovernance, lost opportunities and all sorts that keep putting Nigeria backward, and delaying her possible greatness. In 1992, I was on my own quest for meaning. I had started a family, and the responsibility to make ends meet had become quite daunting. I had started working at the Speech Writing Unit of the Presidency when I then got a job at the UN. But then, the late Prof. Ojetunji Aboyade had compelled me to stay on in the Nigerian civil service rather than pursue the more prestigious UN appointment. We had both shed some tears in my office at the Aso Villa that day. It was as if I was watching the promise of a better future flying away out of my reach. Aboyade was my mentor; and I had to believe his dream about Nigeria. He regaled me with the story of how, as a student at Cambridge University in the late 50s, he was a part of a core of dreamers who were determined to redefine Nigeria’s greatness in the comity of nations. Those dreamers later reconstituted into different levels of multidisciplinary teams that began mapping Nigeria’s developmental path. Aboyade himself played a huge role in Nigeria’s development planning. Unfortunately, by the 80s, Wole Soyinka had dismissed that generation as a wasted one.
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With the Tobi Amusan story, we are forced to ask: how many more generations will the Nigerian state waste? How many more heroic acts would the state reject from those who believed in her? I think it is most providential that the Tobi story is unfolding in the build-up to the 2023 elections. The electoral promises have started piling up without any significant nudge yet towards an ideological and issue-based itemization and discussions about what matters in taking Nigeria seriously. How, for instance, could the heroism, energies and patriotism of the many Tobi Amusans all across Nigeria and around the world be harnessed to facilitate progress for Nigeria? Nigeria, like the continent itself, is a youthful nation that embeds enormous human capital development that could drive national progress. This makes education, across all spheres, a significant matter for electoral engagement by aspirants for the highest offices in the land.
How do we make education the bedrock for national development? If any of the aspirants does not have the blueprint for a genuine and realistic engagement with education, then such an aspirant does not deserve our votes. Any aspirant that does not have a plan for youth engagement is just a player who wants four years to squander Nigeria’s chances at national greatness. We have got to a stage in Nigeria’s national trajectory where political rhetoric should not sway us again.
A final message to Nigerians: Tobi Amusan demonstrated the dogged will to survive despite Nigeria’s crippling limitations. With her success, no one has any excuse to keep blaming Nigeria. The dreams we hold should become the touchstone of our successes. My dreams withstood the terrible dysfunction of the Nigerian administrative system and even an untimely retirement at my prime. Tobi’s dreams withstood the terrible mess of sporting organization in Nigeria. Our collective aspirations can become the foundation for greatness; not only personal ones, but also our collective greatness as a nation.
Olaopa is a retired Federal Permanent Secretary, and Professor, National Institute For Policy and Strategic Studies
(NIPSS), Kuru, Jos.
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Who Needs Counseling In Nigeria?
By Leo Igwe
In January, I registered for a professional course in counseling at the Attitude Development Institute (ADI) in Lagos. After my doctoral program in religious studies, I thought I was done doing any other academic course. But I was mistaken. I recently noticed that something was missing in my academic and learning accessories. And I needed to rectify it. So I started this professional diploma program. I embarked on this course in my quest for a more competent way to assist people who contact me for help and support. Many contact me saying that they are tired of life and could not find anything meaningful to do or to earn a living. Many attribute their problems to ‘village people’, witches and wizards, generational curses, evil spirits, jinns, demonic attacks, etc. Many attribute their failures, setbacks and misfortunes to juju or harmful magic. I decided to do this diploma in counseling because I felt that something was lacking in my knowledge and understanding of human beings and human problems.
Last year, a lecturer on guidance and counseling at a college of agriculture in Ebonyi state invited me to come and talk to some of his students. Some of the students wanted to do money rituals and he was worried. This lecturer asked me to come and persuade them against engaging in this futile and criminal venture. But how could I do this professionally and effectively?
I wondered what else to tell these students apart from what I had repeatedly said in the past. That money ritual was a superstition, and the belief had no basis in reason or reality. But will that help? Will that be enough? Will the students be persuaded by that proposition? I asked. I felt that telling them that ritual money was a myth would likely be an exercise in futility. It would likely be inadequate and would not yield effective results. I felt that young people needed a more structured way to get them to change these thoughts and behavior. Anyway, I went to that college of education and met with some students and spent time talking to them, advising and persuading them not to indulge in money rituals. I urged them to try and complete their education and then seek out other evidence-based ways of making money. I do not know if my talk yielded any positive results.
Before and after this incident I encountered many who strongly believed in ritual money, and who, given the opportunity could kill, or use human body parts for rituals. Last year, someone contacted me from Kwara state. He inquired how he could do money rituals. I offered similar advice. Some people have contacted me seeking some other forms of help and support. Someone called from Imo state asking how he could stop gambling. That it was ruining his business and that his friends were pointing accusing fingers at his landlady. They said the woman was a witch and was responsible for his dwindling fortune. I offered him some words of advice. Also, in advocating against witch persecution, I have come across people who had anxiety, and mental and emotional disorders but who attribute these psychological problems and other existential challenges to witchcraft. I have been looking for competent ways to manage witchcraft believers and suspecters. I have been searching for more professional ways to support traumatized victims and survivors. I have been seeking a skillful mechanism to empower, guide and enable entertainers of witchcraft fears and sufferers of witch persecution to heal, recover and take control of their lives.
Beyond that, there are personal reasons. I am the first son in my family. I started dealing with family issues at a very young age without any knowledge of human psychology. I was socialized to help my younger brothers and lead even when I barely knew my left from my right. I was made to manage and resolve family-related issues even when I was a child with barely an understanding of how life worked. I was not self-aware or socially aware. I did not know human personalities and temperaments. I was not allowed to grow like every other child. I was pressured to behave like the first son, the deputy head of the family, and to intervene in family issues including my parents’ marital issues. Even now my father has passed away, I manage family issues and deal with members with personality disorders and untreated traumas, including my siblings who engage in micro/transferred aggressions and other negative behaviors rooted in childhood experiences. They intentionally make life miserable for me; they complicate matters to settle childhood scores, to punish or deal with me for some real or imagined privilege that they thought I had enjoyed as a first son.
In addition, I started teaching at 17 years, I taught at a local seminary and helped in nurturing children. I did not know children and educational psychology. It was like a child teaching children. It was while studying for my bachelor’s in philosophy that I did some psychology courses. I learned about Sigmund Freud, Carl Jung, and Ivan Pavlov and their explanations of human behavior. But it was all theory. Then my focus was on getting good grades and passing examinations, not applying the knowledge to real life and issues. In the course of my humanist work and campaign, I have come across people suffering from religious trauma, and victims of religious oppression and persecution.
I would like to offer them effective help and support. As a humanist celebrant, I help families that are grieving, couples who are getting married, or those celebrating the arrival of a new baby. To provide effective help and services, I realized that I needed some professional training in counseling. I searched online and got some information about one Counseling Association of Nigeria. I contacted them and registered. But I realized that the focus was mainly on guidance and counseling in schools. That is important. But that was not what I wanted. My impression was that the association was mainly for teachers and lecturers. I needed some training that could qualify me as a professional counselor. I went online and saw some information about two counseling institutes in Lagos. They offer professional training.
One is in Ikeja, which is the ADI, and the other is in Victoria Island. I spoke to some counselors and one recommended ADI. After some telephone conversations and WhatsApp exchanges with the director of the Institute, I enrolled in its diploma class. The classes are held once every week. I joined the second week. After my first class, I realized that I was in the right place and that the program that they offered was what I was looking for. It was a twelve-week program, very intense. The courses included the foundations of counseling, counseling theories, and skills, children/teenage counseling, marriage/family counseling, and crisis/trauma counseling. Some of the courses focused on Christian counseling, grief counseling, sex therapy, and mental health. When I started I was worried that the lectures would be bland, another monotonous exercise in issuing handouts, but they were not. The lectures were interesting. And the lecturers were engaging and entertaining. They were very articulate and used so many examples to illustrate their points. The program occasioned some intellectual shocks and dissonance. It has helped me to correct some misconceptions about counseling and counselors. First I realized the importance of counseling and counselors. Look, human beings suffer both physical and emotional injuries. Both injuries are treatable. While medical doctors help treat physical wounds, counselors as therapists help treat emotional and psychological injuries. Again, counseling is widely understood to mean advice. We were told several times that counselors were not advisers. They do not advise their clients. A foremost counselor, Irvin Yalom whose book, Love’s Executioner, we reviewed throughout the course said the task of a counselor was to make himself or herself obsolete. Yes, it is tacitly saying that for the counselee to live, the counselor must die. He noted that the counselor’s role was to help the client take responsibility for making himself or herself better. Instead of advising, counselors support counselees to take control of their healing and living.
Again, throughout the program, the lecturers made it clear that one of the characteristics of a good counselor was listening. A counselor must be a good listener. He or she must have good listening skills. Also, counseling was not meant for some people, some psychologically troubled and maladjusted people. Instead, the lecturers made it clear that counseling was for everyone, for both the counselors and the counselees. In the course of the lectures I kept flashing back and recalling so many people that I have met in life who needed counseling. Everyone is grappling with some trauma or emotional issue at one time or the other. They encouraged the trainees to go for counseling. Each class was indirectly an exercise in group counseling and therapy because the classes provided opportunities for members to pour it out, to draw from their life, work, and family experiences in discussing the topics.
Yes, I realized that everybody needed counseling. And nothing illustrated the need better than a particular incident that happened during the program. Due to some miscommunication, one of the counselors managing the program communicated the wrong date for the class graduation to the management. When she came and informed the class, she was told that she communicated the wrong date. And this counselor became furious(meanwhile her name is also Fu…something). Discussions became quite heated and tense because she continued to insist that she communicated the correct date. The room became very noisy and rowdy because some people were trying to correct her but she refused. At some point, a member of this class set that calls itself, Ignite, raised her voice. She is in this class of women with a huge and imposing stature, looked quiet from the outside, and could be mistaken as phlegmatic. She said emphatically while pointing her five fingers at this counselor and swinging the hand up and down: “You are not listening”, “You are not listening”. At that point, the counselor tried to calm down. A senior management colleague intervened and urged the counselor to leave the room. As soon as she left, another class member said: “She needs counseling”. And some class members chuckled.
So, everybody needs counseling in Nigeria.
Igwe,PhD, is a trainee counselor at the Attitude Development Institute, Lagos.
Professors On INEC’s Will (4)
By Tony Afejuku
These past three weeks have been three supreme weeks of supreme value to all of us who have been gluing ourselves to this column for the right reasons: No room for lying; no room for deceits; no room for propaganda; no room for vanity. No room, no room, no room for what should not be here. Thoughts of the streams, thoughts of the spheres, music of the streams, music of the spheres enhance the column in diverse ways.
Our debaters for the past three weeks have demonstrated this. Each of the professors (all of them, in fact) has demonstrated this in the geometry of their presentations, in the minds of their geo-biographies, in the arithmetic of their convictions and persuasions. They in varying degrees did not support the will of INEC in the presidential election, even though the INEC chair is one of them, a fellow professor in the sphere of the humanities. In going over the longitude and latitude of the flow of our professors, of our debating professors, in their authentic and responsible sphere of spheres the clarity and precision of the geo-biography and nature of patience moved towards me. This may not be the right way of putting it, but I found and still find each debater to be a patient debater. Goodness! How a patiently patient listener and presider over the debate Professor Olu Obafemi was/is! The rhetoric of his ears or of his eyes or of his tongue was/is the rhetoric of the sage. If I imagined this, I imagined it well. His rhetoric was/is not the creation of this recorder, but it is the rhetoric of the music of the shaping of the debate and the words of the debaters who like him are fellow writers and creators.
Now I present to our readers the summation of Professor Olu Obafemi who presided over the reported affairs of the literati:
“This debate has gone on very well and quite enlightening. I have learnt quite a lot from the various positions eloquently proffered here. I like to chip in this bit: (1) there will not be much ideological departure from PMB to BAT. We will still operate a neoliberal economy, fraught largely with parasitism and consumerism. It is very likely, from his experience in investment, creative commercialism/commodity consciousness and cosmopolitanism in governance, Tinubu will be a lot more distribution-prone, more productive, and more people friendly than his predecessor; (2) having operated in comprador praxis in the US, Tinubu will engage globalization with discretionary envisioning (these are loaded, unconventional concepts that may require greater elucidation in future; (3) having not operated unitarist governance strategy that we have had since Ironsi till date, and with his governance experience in Lagos, including standing up to OBJ to run a well-structured State in Lagos, BAT will be more of his own man who will surround himself with talent rather than a cabalistic instinct (I am talking here about power delegation as opposed to power relegation); (4) we have good reason to believe that Tinubu will not go for a winner-take-all, conclave-prone governance and will strive to deliver goods and services— democracy dividends more generously/humanely. May the future be better and more tolerable for our people and all of us in this country, and all our fellows and compatriots in foreign lands, that is, the diaspora.”
But the pastor-spirit as well as the track of traditional culture in him elicited from Professor Ademola Da Sylva what amounted to a kind of vote of thanks to Professor Olu Obafemi and the co-debaters in the literati.
“Many thanks, Baba O.O., for your thoughtful, clinical and lucid interventions; and IBK’s, (and others’) too! So palpable and infectious are the feelings of hope, and delight of the innocent, that you have demonstrated in your concluding postings, and my silent response was a loud A-m-e-n! Then I turned to God the Almighty, and said, “Baba-God, these genuine feelings expressed by these great minds, aggregate what is uppermost in the mind of the Nigerian people at this point of our history. Can you, please, do this one last favour for the masses of this country? I believe it is not beyond what you as the Almighty can do for an otherwise potentially great country like Nigeria! Simply protect BAT, from the powers that have constituted themselves into human principalities in the corridor of power; completely and permanently seal the mouths of those demonic lions labelled as Cabals in Aso Rock that have, thus far, truncated Nigeria’s destiny! AMEN!” Perhaps we should remind ourselves that our hope was this high when many Nigerian voters, including yours truly, trouped out to vote in Buhari as President! Now, I remember, “demonic forces” written about by Reuben Abati during the Presidency of GEJ, unfortunately, like some nameless hydra monsters they always rear their ugly heads with every new administration, these Aso Rock principalities. PMB has his good share of them in the Abakyaris, and very familiar ones, for obvious reasons, like the Ngiges, et al, never for once did they allow PMB to be! They took advantage of his visibly infirm state, to take over the reins of governance in what could be described as a “civilian coup” and ran-over the ship of the country crashing against the Aso rock! The reason we are where we are, right now! BAT like PMB, also has a visibly infirm visage/characteristic unless we pretend to not acknowledge it, a new set of cabalistic demons would join forces with the existing ones, after all, it is still the same Political Party, to take advantage of BAT’s current clinical status! BAT of 20 or 10 years ago, isn’t the same BAT today on account of age and health. Yes, unless God Almighty does something about these principalities through His human agents, they might yet soon take over the affairs of Nigeria under BAT too, to do what they know best: to steal, to kill and to destroy, and ensure that the status quo remains as it has always been, in the spirit of Ted Hughe’s very famous poem, ‘The Eagle’!”
Well, well said, O debaters. But let the columnist-terminator and terminator-columnist have the last word. The time won’t be long to ask INEC this simple question: Did INEC lavish allegedly over three hundred billion naira to register the paltry figure or number of voters for the 2023 elections? Did the very small number (below ninety or so million) match the more than very huge sum of money that INEC got for registration of voters and for other election related matters, duties and responsibilities? How much money in millions upon millions did not allegedly go under and distributed to “principalities” and “demonic forces” hovering over Aso Rock and the Presidency of the presidencynologists? Any clear or unclear answers to these questions cannot or may not but tell us that the presidential election in particular was INEC’s will. Our debating Professors will not say on oath that they did not know. Did the presidential and other elections meet the expectations, wishes and will of the people generally? INEC has the answer. And our debating professors will bluntly tell the chairman of INEC this.
Because our professors are fellow writers, I must terminate the discourse by drawing their attention to the following poem “For the Consideration of Poets” by Haki R. Madhubuti (original name Don Luther Lee), the 81 years old African-American poet, author and publisher, and a native of Little Rock, Arkansas:
where is the poetry of resistance,
the poetry of honorable defiance
unafraid of lies from career
politicians and business men,
not respectful of journalists who write
official speak void of educated thought
without double search or sub surface questions
that war talk demands?
where is the poetry of doubt and suspicion
not in the service of the state, bishops
not in the service of beautiful people
and late night promises,
not in the service of influence,
incompetence and academic
The above lines speak volumes. Let them stay glued to our memories day by day. And may INEC’s chairman become the poet and historian of resistance after finding time to read this!
Terminated for now.
Afejuku can be reached via 08055213059.
Iwuanyanwu And The ‘Political Rascals’ Rhetoric
By Promise Adiele
Samuel Beckett’s absurdist play Waiting for Godot avails itself of multiple interpretative tools with a compelling grip on the moral imagination of the audience. As a timeless drama, it thrives on the hopelessness of the human condition dramatized by two vagabonds, Estragon and Vladimir who waited for a mysterious, titular Godot that never came. One of the features of the absurdist literary tradition portrayed in the play is the failure of language in the verbal context as a means of communication. The verbal exchange between the two vagabonds is evident of misinterpretation. One says one thing, the other interprets it differently. Thus, it calls to question the potency of language in the verbal medium as a means of communication. The preceding analogy reminds me of Chief Emmanuel Iwuanyanwu and his purported insult to the good people of the Yoruba ethnic group. Perhaps, misinterpretation currently manifests as an inexorable content of Nigeria’s absurd credentials.
Last week, Chief Emmanuel Iwuanyanwu, philanthropist, accomplished businessman, the Balogun Babaguwan of Yorubaland, Ahaejiejemba of Igboland and elder-statesman, while reacting to events that happened in Lagos during the last election when many Igbo people were bloodied and harassed, assured the world that “the Igbo and Yoruba are not at war”. On the heels of that statement came another one “they are Yoruba political rascals”. A syntactic analysis of the two sentences affirms that the Chief never meant to insult the entire Yoruba ethnic group. Rather, he was referring to rascals in Lagos who maimed, killed, and vanquished Igbos, non-Yorubas, and even some Yorubas with Igbo semblance, stopping them from exercising their voting rights during the election. He also said “we know them and we will deal with them”. Language scholars know that Chief Iwuanyanwu did not mean to insult the Yoruba. Sadly, some social nitwits, victims of acute cognitive impairment, went on a rampage to misinterpret and manipulate his statement to suit their treacherous, mischievous purposes. It is absurd.
Anyone who knows Chief Iwuaynanwu’s antecedent will never ascribe offensive rhetoric to him. He is soft-spoken, conciliatory and peace-loving. Like every sensible person around the world, not just the Igbo, he was aghast with lurid photos and video evidence of harm against the Igbo in Lagos during the last election. Unfortunately, people who ordinarily frolic in the whirlwind of ethnic hate have seized the opportunity to insult the Igbo ethnic group while using acerbic words on the revered Chief. These people, in their degenerate and diseased mentality, are trying to install a wall of hate between the Igbo and Yoruba. Let me state categorically that the Yorubas are wonderful people whose spirit of brotherliness, conviviality, and tolerance speaks volumes across the world. I have maintained over time that the Igbo and Yoruba share a cordial, interwoven relationship in marriage, business, friendship, association and neighbourliness. The two ethnic groups can never be involved in a conflict. Many Yoruba people have helped many Igbo people to their destinies and many Igbo people have helped many Yoruba people to their destinies too. An attempt for one ethnic group to harm the other will result in serious harm for the two. It is as implicating as that.
Since the presidential elections, keenly contested by different candidates from different ethnic groups in Nigeria, some people have desperately sought to reduce the entire development to an ethnic affair. It is myopic and at once condescending. Does Peter Obi represent the Igbo? Does Bola Tinubu represent the Yoruba? Does Atiku Abubakar represent the Hausa/Fulani? These candidates all have supporters across the country. Of course, they will have a preponderance of support from their ethnic base. That is the way of politics. Unfortunately, ethnic jingoists have, in the inerrancy of their bleak convictions, reduced the entire political discourse to an ethnic affair especially Yoruba vs Igbo. These people, stranded in the realm of ethnic hate and communal intolerance, have done everything within their powers to inflame ethnic tension to crucible dimensions. It is wrong for anyone to insult a whole ethnic group in whatever guise. In Chief Iwuanyanwu’s case, he has put the records straight by clarifying what he meant, insisting that he was quoted out of context. But the morbid and decadent will not hear of it. They insist that Iwuanyanwu and all Igbo should be roasted alive. As far as these simpletons are concerned, the Chief spoke the mind of all Igbos. How idiotic and harebrained can anybody be?
Recently, some people have also indulged in ethnic slurs. Unlike Chief Iwuanyanwu that clarified himself, Bayo Onanuga offered no apology and insisted on standing by his words. Onanuga spoke for himself and couldn’t have insulted the Igbo on behalf of the Yoruba. MC Oluomo, while registering his socio-political disorientation, spoke for himself when he threatened the Igbo on an election day and went on to make good his threat which the police shamelessly called a joke. FFK has also made inflammatory remarks which were his personal opinion and not the opinion of Yoruba. It is therefore, a function of disabled, primitive awareness for anyone to insult an ethnic group based on the comment of one person. Such insults and abuses expose the quiddity of phenomenal foolishness which, hitherto, was concealed in some people by the façade of education. No, these hate mongers belong to the stone age. Nobody should be deceived by their pretentious liberalism.
The question is, are there political rascals in Nigeria? Definitely yes! These are the particular people Chief Iwuanyanwu referred to concerning what happened in Lagos during the last elections. Of course, all parts of the country have their share of political rascals. It is not peculiar to one ethnicity. Political rascals are those who walk the streets, snatch ballot boxes, stab people due to their ethnic origin and prevent them from exercising their civic rights. They are not educated. They are thugs, street urchins and never-do-wells employed by politicians to advance nefarious objectives. There are also some educated political rascals. They don’t walk the streets, but demonstrate humane deficiency of unimaginable proportions using social media and sundry news outlets. They spread hate, provoke enmity and fan the embers of war. They incite the uneducated, urging them to bay for the blood of ordinary citizens. Their social media handles are replete with expletives and insults. Abusive engagement allows them to flourish. Another category of political rascals populate government establishments like INEC, the Police and different security agencies. These people compromise the electoral process in exchange for financial inducement and material gains. They are unconscionable, desperate and invidious. Are these people from another planet? No, they are among us. We know them.
The ethnic hate narrative is a device enunciated by the political class to keep the people divided, breaking their rank and file to unite and fight a common enemy. The opposition LP and PDP are convinced that the election was marred by sharp, underhand practices and therefore have gone to court. Is going to court to challenge the outcome of an election a legitimate practice? If it is, why can’t detractors of equitable process allow the law to run smoothly? The call by some decidedly frustrated fellows in search of relevance and pecuniary patronage for the arrest of the opposition presidential candidates is from the pit of purgatory. The propaganda that there is a plan to disrupt the handover ceremony is a bundle of falsehood from the depths of Hades. Although many Nigerians regard the judiciary with a pinch of salt, people of goodwill should advocate for a peaceful resolution of Nigeria’s political challenges. Ethnic rhetoric should stop immediately. People should sheath their swords. Let us all close the road to Rwanda.
Adiele, PhD, writes from Mountain Top University.
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