Hope O’Rukevbe Eghagha
Any man who has spent eighty long years on earth in good health would, ought to acknowledge longevity as God’s gift. Especially so in Nigeria where the average life expectancy is 54.69. Achieving the 80 year milestone is not by hard work. It is not because one had lived by the rules – nutrition rules, health rules, spiritual rules. Or engaged the best doctors. Employed the best nutritionists. Walked gingerly through good and bad roads. A long life as we now understand it is not by mathematical calculations. It is often outside the control of man. So, when a highly visible and iconic public figure as Professor Bolaji Akinyemi turns 80 on 4th of January 2022, we must roll out the flowers and drums with great panache in thanksgiving to God. As a man of faith, son of a cleric, my big mentor and public service model, Professor Akinyemi acknowledges the grace of God in his life!
His signature cute and ubiquitous bow tie which became the acme of the sartorial elegance of the iconic Professor Bolaji Akinwande Akinyemi as a public official in the 1970s has remained etched in our memory and consciousness some thirty-five odd years after he left formal public office. It is true that he has quit public office, first as Director-General Nigeria Institute of International Affairs (NIIA) under the Murtala/Obasanjo military administration and later as Minister of External Affairs under the Ibrahim Babangida administration. Yet, this eclectic public intellectual in the Henry Kissinger tradition has not quit the public space thanks to a very active media presence. He is an interviewer’s delight, often displaying a profound and historical if socio-scientific understanding of contemporary national and international political and social issues.
Yet, to reduce our remembrance of Akinyemi to sartorial matters reduces, indeed profanes the gamut of intellectual contributions of this public intellectual to the development of policy framework in Nigeria. As a man who bubbled and still bubbles with big ideas on national development, foreign policy, interethnic relations, international relations, electoral reforms, and national security, Akinyemi straddles decades of public service. In all of this, Akinyemi comes forth as a man who spoke truth before its time! What else can we say of a man who in 1987 proposed the need for the ‘black bomb? Or a man who had the temerity to suggest the Technical Aid Corps idea to a military government and had the energy and gusto to see it implemented?
In the heady days of the military in government in Nigeria, one institution that stood out both in quality of activities and presence in the media was the Nigeria Institute of International Affairs (NIIA) where Akinyemi directed affairs from 1975 till 1983. He worked with military Head of State late General Murtala Mohammed whom he had access to on policy formulation and implementation. No one familiar with Nigeria’s foreign policy at the time in question would forget Murtala’s ‘African has Come of Age’ speech and the tough stance Nigeria took on South Africa and the liberation movement in southern Africa. The seminars, lectures, and conferences organised by NIIA were a regular in the academic space of Nigeria, a veritable town and academia dialogue. All events were highly visible, what with the presence of who-is-who in government at the time, from both the Executive and judicial arms of government. Generals, other army officers and public intellectuals made the NIIA a regular in the calendar of social engagements. Visiting Heads of State and Prime Ministers inevitably stopped by at the NIIA for public lectures. It was during the years when public officials dared to engage in academic discourse, entertaining a variety of ideas and strategies. What ever happened to that culture? The fecund mind and energetic man behind the foremost position of NIIA was the then Dr. Bolaji Akinyemi, a returnee from American and British universities located at the University of Ibadan. How was he able to pull such quality crowds to the lecture hall of the NIIA? That that institute has become a shell speaks volumes of the man Akinyemi.
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At the Ministry of External Affairs where he held sway from 1985 to 1987, Akinyemi brought a high quality of thinking into diplomacy. It was during this period that he showed the charisma of a Kissinger in diplomatic and foreign affairs, attending and representing Nigeria in different international events. We had referred to the Technical Aid Corps (TAC) scheme which saw Nigeria exporting manpower to less fortunate countries. The purpose of the scheme was ‘to promote the country’s image and status as a major contributor to Third World and particularly African development’. Professionals such as medical doctors, engineers and teachers served in the programme and projected the image of Nigeria as a medium power in world affairs. He developed a principled framework which underpinned the trajectory of foreign policy at this time – the ‘Concert of Medium Powers’. It was dramatic to name his call for Nigeria to develop nuclear technology the ‘Black bomb’, with all the innuendos on the word ‘black’. Yet it resonated across the country and some thirty five years after, we still pine over lack of energy generation and supply!
Outside government, Akinyemi forayed into national activism under the aegis of NADECO when the time came to challenge the fatal impunity of Maximum Ruler General Sanni Abacha. Sacrificing his comfort and safety he went on exile through the popular ‘NADECO route’, with all its hazards. The thrilling drama of a sudden exit from Lagos in full disguise, facilitated by coded actions and words and a small chain of helpers, to escape the murder squad of the Abacha days is story for another day, forthcoming in his biography. The academic became a hero in the fight for democracy. And when he returned to Nigeria after restoration of democracy, the Yar’Adua and Jonathan governments respectively appointed him to serve the nation in committee work – the Electoral Reform Panel, Committee on Boko Haram, and the 2014 National Confab in which he functioned as Deputy Chairman. He still gives lectures on policy making and implementation though in 1983, he gave a highly cerebral lecture on ‘A Farewell to Policy’!
Professor Bolaji still carries the smile of youth in his old age, with the infinite capacity to laugh robustly when the need arises, with the appropriate anecdotes and jokes. I admire his ability to take on serious issues of national and international importance with remarkable aplomb and consummate dexterity, practically thinking on his feet. He still maintains the poise of yore, with the well-maintained afro-hair style. An ardent believer in the corporate existence of a restructured Nigeria, Professor Bolaji Akinyemi does not look 80, does not walk 80, does not work 80, does not think 80, and certainly does not think 80! His thoughts are lucid, his speech pattern measured as a statesman, sure and certain; and his power of recollection almost as sharp as it was thirty years ago! What else does one ask of God at Age 80?
In concluding this tribute at 80 to a distinguished scholar, father, and grandfather, academic, public intellectual, mentor, foreign policy adviser, team player in committee work, social-cum political activist and foremost visionary in the corridors of power I dare say that Akinyemi is a man who spoke truth before its time. At 80, it may not be creation morning; still, it is not an exit time for a man whose training in Igbobi College, Christ School Ado Ekiti, Temple University Philadelphia, Tufts University Massachusetts, and Trinity College Oxford prepared him for the world of ideas and service to humanity! And as we used to say at The Guardian Editorial Board, being 80 has implications!
Professor Hope O’Rukevbe Eghagha can be reached on 08023220393
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Use Your Penis: Hopes, Expectations And Realities Of African Migrants In Europe
By Leo Igwe
The issue of migration to Europe has been in the news. There has been intense discussion on how to tackle the flow of migrants to, not from, Europe. There have been reports of boats carrying migrants capsizing or missing on the Mediterranean Sea. Many Africans have died trying to enter Europe via the Sahara desert. North African and European countries have taken measures to curb illegal migration and human trafficking. Still, the migration flow out of Africa continues and shows no signs of abating. Why has the migration of Africans or migration from Africa become such a huge problem? What are the hopes, experiences and realities of these migrants?
In August I was invited to speak at a seminar on migration. The focus was on the migration of Africans to Europe. The event took place in Bergen, Norway. As a doctoral student, I lived in Germany for six years. I was invited to speak at programs on migration. Governmental and nongovernmental agencies in Denmark and Germany organized the events. I did not find these events interesting because the focus was on human trafficking and the role of African juju and witchcraft. Do not get me wrong. Human trafficking is a huge problem and needs to be addressed. But we have to tackle the problem from the root. These events were by my estimate a complete waste of time and money because organizers and participants were not ready to tell themselves the truth, face the facts and address the real issue. They want to make themselves feel good and privileged while talking about these helpless Africans streaming to their shores. Organizers were more interested in marginal voodoo, and oath-taking issues. They made it seem as if there was something unusual about African migration. But there was not. Migration is as old as human beings. Humans from all races and regions have been migrating from one region to another, from one country or continent to another. Before this recent wave of migration out of Africa, people from Europe, America, and Asia have been migrating to Africa. They are still migrating for business, social, economic, religious, and political reasons.
Contemporary African migration is mainly economic. It is driven by poverty, miserable living conditions, and the devastation of African economies by European, Asian, and American companies. To tackle the problem of migration, African economies must be fixed. The continent must realize an economic leap. Now instead of focusing on the economic roots of the problem and how to address them, many Europeans and Americans expend energy discussing trivialities, such as the role of voodoo and so-called powerful witch doctors in Nigeria. Well, at these events, I told the organizers the bitter truth. I told them to forget this juju or voodoo talk and face the reality: the destruction and revival of African economies. I told the organizers what they did not want to hear. And they never invited me back.
But this time around it was different. The organizers were not Europeans or Americans. A Nigerian student at the University of Bergen staged the event. He contacted me some months ago, drawing my attention to the plight of African migrants in Norway. He explained how many who travel to Norway and other European countries had their hopes and expectations dashed. Many who migrate to this country or other European countries end up entrapped. They are compelled to go into things they did not plan to do. Many migrants end up in a new form of slavery, in a marriage to a European citizen. Left with the option of going back to Africa at the end of their study or marrying to get the documents to stay, many end up contracting a marriage, in many cases a paper or document marriage. These marriages entrap them, they turn these migrants into errand boys and girls. Many of them are mistreated. They suffer silently. If they misbehaved, their partners would threaten to report them to the authorities and get them deported. I was told that many in the African migrant communities were not helping matters. Someone told me that he approached some migrants seeking and wanting to know how he could navigate migration issues. But the person told him: “Use your penis”. I guess for a female it would have been a case of: Use your vagina. While studying in Germany, some African migrants told me how they were sexually exploited, and dehumanized before they could get legal documents to stay in the country. One woman told me that everyman who wanted to help her wanted to sleep with her.
So, the program was cathartic. It provided a space to let out these pains, sufferings, disappointments, and frustrations.
The event brought together ‘free-will’ migrants and Norwegians. The panelists were from Ghana, South Sudan, Nigeria, and Belarus. I was the only international guest on the panel. Other panelists discussed the hurdles that they have faced, and the challenges that they confronted trying to live and integrate in Norway. As one panelist noted, many who come to study were unable to find a job at the end of their program. In many cases, they graduated and found out that there was no job for them, or they were unable to speak the local language, which was a requirement for many jobs. Another panelist from Ghana, married to a Norwegian, discussed her challenges as a migrant parent in Norway. She recounted how her child had suffered racism in the school. She narrated an experience where the child did a group assignment with four other white Norwegian children. And the teacher gave her child four marks for the assignment and other group members five marks.
There was some discussion on illegal migration and the risks involved. Some Norwegians in the audience noted that many African migrants knew about the risks they could face migrating to Europe. And still, they decided to embark on the risky journey. There was a lot of focus on migrants and their experiences traveling from Africa. However, little or no attention was paid to the European connection with the problem, the fact that western foreign economic policies have devastating effects on African economies. Africa is a market for Western goods including Norwegian stockfish. Apparently Europe needs African markets not African migrants. Western multinationals are relentlessly plowing and plundering the resources of Africa in ways that have displaced the local populations. African professionals are leaving in droves. They are migrating to work in the West and the Middle East. So, Western economies profit from the migration flow and the cheap labor it provides. Western countries benefit from the economic status quo that has turned Africans into migrants and refugees in Europe and America. To contain the flow of migrants to Europe, the situation in Africa must change. African economies must begin to grow and improve. Western governments must end the economic exploitation of Africa.
Dr. Igwe directs the Advocacy for Alleged Witches.
Reading Professor Olu Obafemi’s Melodies Of Inclement Climes
By Tony Afejuku
“Happiness is a crime in Nigeria.” This is a line – a line of distinction – I am lifting from a message sent to me as a response to my last Friday’s column on ‘“Professor Mabel Evwierhoma on Rubiales and “Wetin women want.”’ The owner of the lifted line is a positively dangerous poet, radical scholar and critic Professor Owojecho Omoha of the University of Abuja. I will at a later date revisit the full message of this literary scholar who is one of the distinguished boosters of this column.
Why is his quoted line meaningful or relevant to me today? For good reason, I have been trying to reinvigorate the idea or thought of happiness in Nigeria – your country my country our country – despite our common concerns concerning our dissatisfaction with our ungrateful leaders who significantly are our demonic consumers consuming this land, our land centuries and more than centuries ago. On my way to Warri last Friday I was thinking deeply about this when I was caught in the Benin-Ologbo obstacle on that cruel stretch of the Benin-Sapele-Warri Road of urbanized or almost urbanized jungle. I was clutching Professor Olu Obafemi’s very new book of poems, his fresh new volume of poetry which he quite properly entitles Melodies of Inclement Climes. I was looking at the moving poems in my desire to erase temporarily from my mind the vicious, tedious, muddy, degraded watery road which is evidently and steadily now the road of the unhappy people of the Niger Delta, and it was at this moment that Owojecho Omoha’s line found me. But I was already engrossed in the first offering, the first poem, in which the Niger Delta malaise stares at me – even though Professor Olu Obafemi is not from the Niger Delta, your Niger Delta my Niger Delta our Niger Delta. Ologbo where conservatively above three thousand trucks (trailers) and other uncountable vehicles – commercial and private – were practically at a stand-still, moving without moving because of the motorable-less motor-way, is one of the unfortunate or tragic by-products of urbanization that is no urbanization in the Niger Delta. Ologbo is a border town, a border community that links Edo State and Delta State. It is the most significant place that links Itsekiri, Urhobo and Edo (Benin) communities. It is the place where the work of cooperation and mutual help among the communities and travellers through the communities can find significantly honest expression that should capture our cultural and patriotic ethos that should give us good health and happiness. This is what Olu Obafemi seems to tell us, among other things, in “Those who gaze beyond today:”
While others like us
Bleed our land to death
Greedily erecting mansions
In other people’s lands,
Laundering filthy coins
Stolen from the sweaty brows
Of the poor and the deprived
In our own un-honed beaches and sandy shores!
Lay to ruin and waste and wreck
The black Gold!
As I read Professor Olu Obafemi’s Melodies at the shores of Ologbo two things emerged to me and rose to my dense imagination in a more than realistic way and manner. The first is that Olu Obafemi is a patriot and a national poet. His imagination extends beyond his Kiri-land (North Eastern Yoruba-land in Northern Nigeria) streams to dwell on national problems that depict our respective inclement climes – or, to put it differently, in his “Streams of Kiriland” (I am not alluding specifically to his poem that bears this title) we have a glimpse of our respective communal malaise that shows us our respective inclement land in our untamed beaches in Ologbo of the Niger Delta and elsewhere outside Ologbo or Kiriland. As beautiful and as nostalgic Kiriland is or may be it is strange that urbanization and civilization have not befriended it. It is this perspective that throws up to me the second vital aspect of Melodies of Inclement Climes. Olu Obafemi conservers what is best from his (and our) past in order for the merciless problems and inclementness of today can be properly addressed. So I am not reading Professor Olu Obafemi as an entire nostalgic poet after all! Our lives’ test is not and cannot be the past or the future. It is now. It is today. It is the present. It is the here and now. Are we happy today in our country – economically, commercially, politically, educationally, medically, technologically, hygiene-wise and otherwise? Without endorsing the present that is before us we cannot honestly face tomorrow. We live in an economy and in a political clime ruled and propelled by ingratitude, disaffection and dissatisfaction and exploitation and oppression. Let me quote our poet of melodies dwelling on our inglorious climes: “Let our earth be replenished again/As scavengers and scoundrels are rid of our land.” (39).This must be so if we must eliminate “Death [that] clings to our throats/As mortal Anopheles, King of Death –/Husband of malaria, swarm/And corpses hold parades on our shores” (44). What our country needs now is a renewed vision, a full insight into our shortcomings, limits and possibilities informed by our awareness and knowledge of our place in the comity of nations. This is an absolute necessity if we must live an adequately and properly human life.
Professor Olu Obafemi is a super ambidextrous writer and scholar of more than numerous parts. He is best known as a play-wright, dramatist and theatre personage, theorist and critic of a profoundly profound mind. But he is without question a poet of distinction as well – which the present volume superbly makes evident. Melodies of Inclement Climes appeals to me exceedingly from the perspectives of the rhetoric of poetic drama, phenomenology, biography, memory, wrap of childhood, autobiography, history, activism, politics, geography, social exploration, revolutionary revolution, psychology, public health, progressive variation in language and feeling. I am on purpose not dwelling on all these perspectives in this briefly appealing enterprise to engender every reader’s interest in Melodies. (I am thinking of something adventurous and enchantingly enchanting outside here). With respect to the last named subject, let me titillate my readers thus: I wish you to join me to think of Professor Olu Obafemi as a magnificent poet who concentrates everything feelingly into a sentence –“Melodies of Inclement Climes;” “And hardened villains of misrule;” “And love shall visit these shores again;” “This is the story of our nation now; Debtor-elephant.”
The beauty of Professor Olu Obafemi’s new volume of poetry is the trick of its language. The emotions or feelings the poet generates are significant enough to ensure full daylight in our inclement climes. It is thus not for nothing that Professor Olu Obafemi has been a recipient of the Nigerian National Order of Merit (NNOM) and wearer of other laurels. His rhetoric is not any adornment or inflation of words done for the reader’s unquestionable insight or for a particular effect but for a general creative power that has an intensity and concision of indubitably great poetry.
Melodies of Inclement Climes will leap in my arms, hands, and mind for a pretty long time of creative reading and critical happiness. This is not an ostentatious praise, but the true judgment of a reader and critic – this reader and critic – of esthetic and moral sensibility. I duly bow and salute the poet for this fresh volume. Join me in my bow and salutation.
Afejuku can be reached via 08055213059.
The West And The Hypocrisy Of Democracy
By Toyin Falola
Western deception has been with Africa forever:
1493: Pope Alexander VI issued a papal bull, “Inter Caetera,” proclaiming the right of Spain and Portugal to enslave Africans and own the land. They were subjects. They stole your people and your land.
1885: Africa was a Dark Continent. It required colonization to become civilized. Europe would bring change and civilize them. They stole your raw materials and truncated your self-development.
1940: When over a million Africans fought in Europe, North Africa and the Far East during the Second World War, the West convinced them they were dying for freedom and democracy. But where in Africa do they receive freedom and democracy? Indeed, Apartheid was inaugurated in 1948 in South Africa.
When will this deception come to an end? So, Gabon and Niger were democracies before the 2023 coups? You must be using the wrong dictionary to define democracy. Cameroon under the invalid Paul Biya is a democracy? You must be confusing the Mali Empire with the modern country of Cameroon. And the presidents who rule for as long as they want practising democracy?
You need a little education.
Recent developments in Africa’s political space, particularly the growing number of military takeovers, have informed fresh queries around the expressions of neo-colonialism in Africa and the commitment to liberal democracy as the ideal political model for the region. The point of reference for these queries is the ceremonial reactions from the acclaimed “champions of democracy” in the West, who waste no time issuing condemnations at every instance of “democratic failure” on the continent without any actual commitment to ensuring that power indeed lies with the people. Not only have these champions of African interests—the United States (US), Britain and France—touted democracy as the best system of political organization to achieve political stability and economic prosperity in Africa, but they have also prosecuted wars, allegedly in its defence, which cost millions of lives and destabilized entire regions. However, it is not enough to accuse our benevolent friends in the West of hypocrisy without providing compelling proof of double-dealing in delivering their duties as democratic crusaders. After all, in a democratic setting, all are innocent until proven guilty.
As a philosophy of government, democracy has existed since the Greco-Roman times. However, its foray into Africa can be traced to the eve of independence when Britain and France introduced forms of local representation as concessions to indigenous demands for independence. Thus, from 1959, parliamentary elections and other democratic institutions started to become commonplace on the continent. But, as it would turn out, this democratic experiment, which formed part of the third (global) wave of democracy, was to be short-lived—derailed as it was by fluctuating Western interests on the continent.
Guiding Western interest in Africa from the 1950s was the ideological war between the West (mainly the USA) and the Soviet Union. The “Cold War,” as it came to be known, was the first incident to unmask the real intentions of the West for post-colonial Africa. In their quest to emerge as the world’s sole superpower, the US and the Soviet Union, who actively strove to undermine each other’s influence by, among other things, advancing their political ideologies around the world, turned to Africa as another important frontier of conquest. While the Soviet Union armed African revolutionary movements against their Western colonial overlords and provided support to openly communist governments, Washington concluded that, to effectively check the spread of Soviet influence on the continent, it was more expedient to enthrone biddable leaders in African states than it was to woo them with any ideological arguments or economic incentives.
Anxious to ensure power was handed over to reliable politicians, Britain and France became eager participants in the US policy in Africa. Together, the US and its allies targeted venal local strongmen, preferably with military backgrounds and authoritarian tendencies, who, in collaboration with its intelligence agencies, ousted legitimate/democratic governments. Notable victims and beneficiaries of this plot included (in the former category) Kwame Nkrumah of Ghana, Patrice Lumumba of Congo DRC, Sylvio Olympio of Togo and (in the latter category) Idi Amin of Uganda, Mobutu Sese Seko of Congo DRC and Gnassingbé Eyadema of Togo, to mention a few. Consequently, thirty-three African countries that achieved independence between 1956-1970 became authoritarian immediately or not long after.
Another demonstration of the complete disregard that the West has for democracy, peace/stability and human rights in Africa is its willingness to engulf the entire region in conflict so that it can achieve its “strategic interests.” Once again, we begin from the Cold War era where, having recently come out of a highly destructive war in Europe (in 1945) and being cautious of engaging in another, the West and the Eastern Bloc turned Africa into the site of their proxy wars. In southern Africa, where the US considered both Angola and Mozambique as areas of “strategic interests,” Washington armed the 200,000 Portuguese conscripts, who went on to fight a protracted war against local nationalist revolutionaries, with imported weapons, which included defoliants and napalm. In Angola, the US, in cooperation with Apartheid South Africa, backed the National Union for Total Independence (UNITA) against the country’s (Soviet-backed) leading national liberation front, the Popular Movement for the Liberation of Angola (MPLA). There were also similar cases in northern Africa where Sudan was funded and armed by the US against Egypt and Ethiopia, who had also pitched their tents with Moscow. These conflicts and the resultant proliferation of arms saw the loss of millions of African lives from war and famine and a general destabilization of the region.
While the West cannot be said to have been directly involved in all the occasions of transition from democratic to authoritarian rule, in more than a few instances, the leaders of newly independent democratic/multi-party African states seized the opportunity of Western patronage to quickly switch to one-party/despotic rule. In other cases, it was the corruption, resource mismanagement, “tribalism,” patrimonialism, clientelism and imperialism perpetrated by a Western-backed ruling political class which formed the basis of military takeovers (coups). Nevertheless, in this atmosphere of quasi-democratic rule, full-fledged despotism, military rule and Apartheid—where national resources were siphoned by kleptocratic regimes and millions of Africans either became refugees or died as a result of civil wars, hunger, and human rights abuses—our western “friends” were content to look the other way if the government in place proved itself an ally of Washington.
Perhaps the most glaring example of the West’s democratic hypocrisy in Africa was its age-long support for the highly racist and politically repressive Apartheid regime in South Africa. Like the French, who were able to cajole Washington into believing that they were fighting communist-backed insurgents in Algeria, the South African Apartheid regime, for forty years, posed as the last bastion against communists in Africa—an attitude that was able to secure a steady flow of western arms. This, alongside the West’s tacit approval, allowed for one of Africa’s most despicable shows of human debasement, carried out in the name of imperialism and racial superiority. After all, as President Ronald Regan remarked in 1981, South Africa was “essential to the free world in its production of minerals we all must have.”
The end of the Cold War changed Western attitudes towards Africa. Without the Soviet threat, the West leaned more towards development diplomacy and foreign aid regimes as the main thrust of its foreign policy in Africa. Foreign aid to Africa, however, turned out to be a Trojan horse. Already saddled with the task of building vibrant economies whilst also harmonizing the aspirations of the different ethnic nationalities which characterized them, African countries, especially in Francophone Africa, also had to grapple with the undermining economic and political agreements they had been coerced into signing with their erstwhile colonial overlord as a condition for independence and continued patronage. To make matters worse, some African countries were, at the end of the Cold War, either fighting or had just come out of civil war. This, combined with the widespread corruption and mismanagement of national resources which characterized Africa’s tyrannical governments, put many Af5rican countries at the mercy of international monetary agencies (the International Monetary Fund (IMF) and World Bank) and their financiers whose aid they were now heavily dependent on.
At first, these Bretton Woods institutions were content to grant loans/aid, at debilitating interest rates no less, to authoritarian leaders who used them to perpetuate themselves in power and, in return, provided the former with mineral and other economic concessions. However, without the Cold War pressures, more emphasis was placed on the liberalization and capitalist/free-market aspects of US foreign policy to guarantee return on investments. Soon enough, Structural Adjustments Programmes (SAPs) were introduced as a precondition for further loans/aid. Said adjustments, which demanded limited government intervention in the public sector, i.e., removing government subsidies in energy (fuel/gas), education and health care, brought untold hardships to already suffering populations. And as research has shown, poverty and non-tax revenue make for the ideal democratic environment. In other words, “when the government is not beholden to citizens for its funding, there is less accountability and less reason to democratize” (Tilly 1990). Instead, leaders simply use the “free” funding from natural resources (oil) and foreign loans/aid to buy enough support to remain in power.
Judging from the various expressions of Western interests in Africa over decades, it goes without saying that the West simply pays lip service to ideologies when convenient. Although many Africans might not object to the cynical pragmatism that has always guided Western foreign policy in Africa, I dare say they will not stand for the continued lies and hypocrisy that have characterized Western reactions to African developments. Even if the above-described instances of Western hypocrisy in Africa were to be argued to be in the past, it is a living past for Africa.
Africa, today, still has authoritarian governments in place whose political repression and human rights abuses go on unchecked by our democracy and rule of law-loving friends in the West. After being siphoned by kleptocratic governments, our commonwealth still finds its way to Western banks, where it sits and improves the local economy. Western interests continue to impoverish Africans and destabilize their regions. So, Africans are today saying to the West, its diplomats, presidents, and the other agents of its propaganda: “Your gambit in Africa is up. Our people are awakened!”
The West has sold you a fake product called democracy. Africans, your vote is not a sign of democracy. It is no more than a deception. There is no democracy without accountability. You are just voting thieves to power. There is no democracy without transparency. You are just using your votes in support of crooks and thugs. There is no democracy without good governance. Your vote is facilitating theft. Maybe you are waiting for your turn to steal. There is no democracy without development. Your vote is moving you back to the Stone Age. Even early humans knew when to replace stones with iron during the Stone Age. Africa, you don’t have a democracy. Anyone you have not appointed cannot disappoint you! Citizens are being deceived, and they are deceiving themselves. Organize yourselves at various levels and think of alternatives to democracy or, at the minimum, how accountability and transparency will form the core of your democratic practices. Your lifetime president is not a Democrat. He is an authoritarian kleptocrat far worse than the combination of Doris Payne, Stephane Breitwieser, Simon Leviev, Veerappan, Derek Smalls, Vincenzo Peruggia, Bonnie and Clyde, Natwarlal, Carl Gugasian, Frank Abagnale, Anna Sorokin, Albert Spaggiari, Jesse James, Anthony Strangis, and Bill Mason. Do you know these names?
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