Opinion
Tunji Olaopa And His Problems As An “Autobiographer”
By Tony Afejuku
Let me state urgently that I don’t know Tunji Olaopa. I have never met him physically and do not believe or expect that his path ever will cross mine. But this open factual remark does not really mean that I don’t know this young and youngish former federal permanent secretary who became a professor of political science at Lead City University, Ibadan after his unexpected retirement from the Federal Civil Service. Of course, his premature retirement we must blame on the vagaries of the Federal Civil Service of sometimes vicious politics, to put it mildly. In a place like the Federal Civil Service peopled by men and women and officers, senior and junior officers, of vicarious authority and existence one cannot but be surprised that a public servant of unquestionable critical insight such as Tunji Olaopa’s would always be viewed and treated as an aberration to be thrown out once the slightest opportunity presented itself. Now let me re-qualify my opening remark. I know Tunji Olaopa but by reputation. I have at different times read his articles published in this newspaper and other ones. Besides, this author whose newspaper articles have made serious impression on the minds of many readers happens to be a former Higher School Certificate (HSC) student of Olivet Baptist High School (Olivet Heights), Oyo which I savoured for a term and a half long before Tunji Olaopa entered the four walls of that famous college known far and wide for its academic and soccer exploits. So I know Dr. Tunji Olaopa after all – as a far younger student who never saw or caught a glimpse of my brake light, in a manner of speaking, in school and in college.
When Tunji Olaopa’s The Unending Quest for Reform: An Intellectual Memoir recently came out of the press in faraway Austin, Texas, USA, I became interested in it on the triple grounds briefly related above. I made the right effort to have a copy of it for my personal edification being a lover and critic of his kind of book – I mean of his “intellectual memoir” which he calls an “autobiography” as well. Bishop Matthew Hassan Kukah and Professor Eghosa F. Osaghae who respectively wrote Foreword One and Foreword Two to the book equally followed his example to call An Intellectual Memoir an “autobiography.” Do I agree with the three of them? These three minds undoubtedly have critical and creative gifts. But are they right absolutely to call the memoir autobiography? An attempt to answer this question offers me as a reader versed in autobiography the first problem in calling and interpreting Tunji Olaopa’s memoir which it correctly is as an autobiography, which strictly it is not. To call the book “autobiography” is misleading. Tunji Olaopa realizes this hence he tries to resolve his dilemma by giving his essentially public servant’s book its correct title of The Unending Quest for Reform: An Intellectual Memoir, as already indicated. It is a captivating account of his civil service record and experience. This explains Tunji Olaopa’s concentration on what I will call here events which centre on his political memory.
Qua autobiographical work of art, Memoir as work of art cannot be interpreted as autobiography even though it rightly contains very pertinent information about his Aawe homeland origins. I am not interpreting the book, I am only trying to criticize it according to standards, in comparison to other autobiographical works of art, for instance, the Italian Michel de Montaine’s Essays whose “fancies” were not to “convey information about things” not squarely useful to his unique self. The chief task of the autobiographer is the presentation of himself. In other words, self-justification is the sole aim and concern of the autobiographer. An autobiography, an ideal autobiography, that is, does not, to all intents and purposes, represent the efforts of a series of men or of individuals each making what he or she could make out of series of events and or the work of his or her predecessors. This is within the orbit of a memoir.
Tunji Olaopa writes ambitiously which leads to other problems. The memoirist delves into history, into historical facts, which his present readers are not assumed to know. For example, the operation wetie in the Yoruba region historically called the “Wild , Wild West” on account of the violence which the political disagreement and tragic quarrel between the Chief Obafemi Awolowo and Chief Samuel Ladoke Akintola factions of the Action Group unleashed in that part of Nigeria in the fabulous nineteen sixties. Interpretation-wise, the liquidation operation wetie engendered is not in any way different from the criminal and militant fire and chaos we have witnessed in different parts of Nigeria today. Thus Tunji Olaopa’s book is relevant pertinently as history – which detracts from the narrator’s self. In fact, his focus on historical facts in several places in the narrative also arouses his interest in philosophy/psychology which cannot but enable one to say that the narrative is a philosophical/psychological stratification which Tunji Olaopa tends to utilize to give shape to his matter. Closely related to this is the matter of his mystical and mysterious experience at Olivet Heights and that of his Christian and spiritual advancement. His interest in Rosicrucianism, ifa, and Christianity is compelling and it enables the reader to have a thorough glimpse of his sensitive, inquisitive and penetrating mind. And his sagacity and consciousness as a bookworm that feeds on different kinds of books and the thoughts of their authors permit the reader to call him an autobiographer – as Bishop Kukah and Professor Osaghae have done!
Am I at last guilty of the sin of contradiction engendered by our narrator’s confusion? Clearly not must be and is my answer. The problem is not this reviewer. The problem is the memoirist who also wants to double as an ‘’autobiographer’’ as I have tried to argue. As a matter of fact, he also reveals himself as an essayist as witnessed in several paragraphs in the chapters. What everything I have said so far indicates is that Professor Tunji Olaopa is a victim of autobiography because of its protean, chameleonic nature. Roy Pascal makes this plain in Design and Truth in Autobiography. Georg Misch also seemingly makes this plainer in A History of Autobiography in Antiquity.
My prime concern in this short enterprise is with the interpretation and shape rather than with the subject of The Unending Quest for Reform: An intellectual Memoir. One reason for this is that I personally have slim hope for the bureaucratic leadership in present day Nigeria. The reforms Tunji Olaopa proposes will not be allowed to flourish in this country – his country your country my country our country. The Simeon Adebo model in the Western Region and the Allison Ayida example in the Federal Civil Service have since ceased to be because of who we are. Whatever brilliant ideas patriots such as Tunji Olaopa may have will never grow, or, be allowed to see the light of day by those who will hijack them to suit their nefarious, malicious and anti-Nigerian intentions and purposes. By the way, what has become of TETFUND that the Academic Staff Union of Universities caused our federal government to establish long ago? ASUU’s brilliant ideas that gave birth to TETFUND were swallowed by would-be killers of Nigeria and of our public universities. Tunji Olaopa’s will be put through the mill by envious, jealous, lazy, dull and unpatriotic bureaucratic colleagues and leaders who have been misleading our politicians and political leaders.
A crucial statement on Tunji Olaopa’s book under review: Every lover of Nigeria should read it. It is a priceless memoir-cum-autobiography as well as “autobiography-cum-memoir” written and designed to call our attention to the service and labours of Nigeria. In any case, I have not deliberately set out to promise, promote or recommend it. It recommends itself even though the numerous pictures that adorn the pages give the wrong impression that the book is a run of the mill portrait. It is not and it is not even a variety of it – although readers and critics may debate the importance of the pictures in the book that Tunji Oloapa wants us to accept as a portrait of the “autobiographer.” The pictures of himself and other persons of high society cogently show the narrator’s preference of mind as plainly as an intimate memoir could do. For it is not in our memoirs but in our autobiographies that we record ourselves, our true, genuine selves. In this lies the essence and true nature of the art of autobiography. But this is debatable, I must admit.
My final statement is this reiteration: Every lover of Nigeria should read The Unending Quest for Reform: An Intellectual Memoir. A great deal of the Nigerian problem is revealed in it.
Afejuku can be reached via +2348055213059.
By Toyin Falola
Peace is an essential commodity, second only to oxygen, as it is a necessity for every individual. Regardless of the excellent condition of human biological components, the absence of peace can lead to tragic problems that undermine all they have accomplished. Peace is central to collective human development. Ironically, despite people’s awareness of the cardinal values of peace and their advancement, the rate at which conflicts at cross-country and international levels are perpetrated illustrates humans’ capacity for self-destruction. While it is undeniable that some groups of people derive satisfaction from inflicting violence on others, particularly the vulnerable, it is strange that certain groups deliberately incentivize conflicts due to their tempting rewards. This highlights the complexity of human nature and the intricate relationships they maintain among themselves.
Thabo Mbeki, as a leader of a vibrant black country, South Africa, has emphasized the importance of peaceful coexistence among humanity and the extent to which he, and others alike, have committed both human and economic resources to achieving peace and mitigating conflicts, especially in war-torn societies across the world. Seeking peace is to advocate for tolerance, which is crucial for ascertaining a sound ecology for trade and cultural exchange.
Prof.Toyin Falola (left) and Thabo Mbeki
The ongoing conflict between Palestine and Israel has not only strained the relationship between the two countries but has also increased the inflammatory potential in the region, making it difficult, if not impossible, to foster economic growth and technological advancement. As a leader of the free world, Mbeki understands that unchecked violence poses risks to the safety of others. When conflicts are allowed to persist without resolution, the ripple effects are inevitable. For instance, while the prevalence of violence in the Middle East may not have direct or immediate and measurable consequences on South Africa, a deeper analysis reveals that it would bring a litany of horrendous challenges to the people.
Africa’s proximity to the Middle East exposes it to the secondary danger of being a potential ground for mass migration of people seeking safety from conflicts in their countries. Meanwhile, the problem of having a significant exodus of people into a continent already striving for economic stability could ignite a new wave of crises that may not necessarily occur on the war fronts. In essence, foresighted leaders like Mbeki must confront such challenges proactively to safeguard their interests, as neglecting preventive actions could jeopardize long-term stability.
Prof. Toyin Falola (left) and Thabo Mbeki
The promotion of peaceful coexistence as a foundation for a prosperous future is not born from weakness; rather, it reflects having an excellent disposition to the future. Mbeki often emphasizes that South Africa’s approach to governance is deeply rooted in historical understanding, particularly of the centuries-long exploitation at the hands of the former colonial powers, with England playing a central role. Nevertheless, these African leaders chose to sweep the materials of history behind them and embrace dialogue–not out of a desire to play the game of vendetta but from a genuine commitment to build a prosperous future.
Mbeki believes that once there is a demonstration of commitment from the Europeans, they can forge alliances with them, provided this commitment is backed by deliberate efforts to move beyond the precarious issues of the past. Therefore, it is understandable when Mbeki emphasizes the importance of investing in any activity that would foster peace between them and other nations to enable progressive engagements. A peaceful environment is essential for all forms of development, including economic and technological advancements critical to modern transformation.
On the home front, it is undeniable that South Africa, under the leadership of these emancipators, is making tremendous strides to dispel any wrong notions that may have been generated against them. They are taking bold and calculated steps to pave a harmonious path toward the continent’s success. In essence, for South Africans to convince outsiders about their intentions to make great choices and stand by them, it is important to first make a courageous impact from the home front. If they struggle to gain the trust of other Southern African countries about their desires to lead the path to economic rediscovery, it would be nearly impossible to rally broader support for their political and economic rejuvenation campaign. Against this backdrop, they were making significant investments to integrate South Africa with other countries within the region to lay solid foundations for sustainable development.
Mbeki’s efforts exemplify the efforts of a foresighted leader. This is evident in how he was embraced and treated with respect and honour during his visits to different African countries. He established himself as a key advocate for economic prosperity and political freedom in the region. This has significantly increased his popularity among his peers across these nations. It is important to state that Mbeki’s bold statements and actions have been carefully evaluated by other countries, which have observed his confident leadership and his ability to bring people together to attain a common goal.
Regional cooperation is crucial for promoting inclusivity and fairness for everyone, irrespective of their political leanings. The fact of history is that South Africa and other countries in the region have experienced cultural and ideological interchange, influenced by common linguistic heritage and long-standing moral values. Colonialism and apartheid should not be the basis for an abusive relationship that entertains different voices. Contrary to the pessimistic assumption that Africa is polarized by factors such as ideological philosophy, moral principles, and cultural identities, the reality remains that the continent’s long history of coexistence has blurred these lines and boundaries.
Therefore, it is crucial for African nations to immediately address divisive schematics pulled by minority groups to tinker with the peace they have been enjoying in the region. To prevent potential crises, they must actively engage in activities that foster togetherness and allow them to enjoy the inherent benefits of working together. The importance of unity in Africa is underscored by the intrinsic strength that comes from collaborating to achieve a common purpose.
In essence, the success of many countries in the world today comes from their coordinated efforts and cooperation in achieving their objectives. This way, trans-country conflicts would be faced with unified rejection to demonstrate to outsiders the seriousness of African leaders in combating altercations that deter investors. Sustainable integration among African countries would not only help eliminate terrorism on the continent but also foster a reinvigorated system and create the foundation for progressive engagements.
This is why Mbeki has become an agent of peace, crusading for the outright erasure of dangerous engagements that could hinder the attainment of peace on the continent. His outstanding efforts and remarkable achievements in promoting unity and understanding among Africans cannot be overlooked. In his power, he has made it possible for Africans to recognize their true potential. He points out that Africans were not brought up to hate and despise others, and unless the frustration becomes unbearable, they have always been welcoming and accommodating.
The price for peace, as paid by this precious human, is the concerted efforts made through his visits to different African countries, urging them to avoid violence and shun conflicts at all costs. Mbeki understands that allowing conflicts to persist impedes progress and makes it challenging to achieve the people’s desirable goals.
PS: This is the concluding contribution to a 12-part series based on the collections edited by Sifiso Mxolisi Ndlovu, titled ANC Today Letters: The Ideas and Thoughts of President Thabo Mbeki, Volume 1, 2001-2004, supplemented by materials from the Thabo Mbeki Museum, UNISA, Pretoria. The series was composed over five weeks in three different countries. The museum’s resources, digitized under 27 categories, can generate over 200 books.
By Toyin Falola
The foundation of strong nations is built on mutual integrity and collaboration among regional powers to enhance solid responses to common problems. Challenges are an integral part of the inevitable experiences that people must face and overcome to achieve their collective aspirations and reach new and greater heights. Importantly, challenges can wreck an individual or a group, depending on their resolve to confront the issues confidently or otherwise. In other words, problems do not automatically turn a people or the country into a golden star; often, the disposition of society or the individual facing these issues will determine the outcomes.
Africa’s problems are deeply rooted in the despicable politics of exploitation and predatory feasting orchestrated by the colonizers, and its legacy lingers because of the strategies adopted by the colonial powers. They deliberately created divisions within the continent through the policy of divide and conquer. In response to these challenges, African nations needed to organize resistance to stop the perpetuation of colonial servitude. This became the foundation for the standard front and voices that marked Africa’s independent protests. From East to West, North to South, the cry for autonomy reached the pinnacle and cut the fiercest minds of the despots, creating the necessary atmosphere to resist oppression. Without such a united front, Africa may have continued to face a significant pushover by their former colonial imperialists who were irrevocably committed to the exploitation of African human and natural resources.
Thabo Mbeki
To address these challenges, the Organization of African Unity (OAU) was established in the early 1960s to address the people’s concerns from a united front. The OAU aimed to tackle issues comprehensively rather than piecemeal, ensuring that the issues affecting them would be addressed for the good of the entire continent. However, it could not achieve these lofty dreams, although it was set for active continental politics.
Thabo Mbeki mentions how African solidarity extended to countries actively supporting liberation struggles. One such example is Cuba, which shared the ambition and agitations of African independence, not just in words but in actual practice. Mbeki recounts the contributions of Cuba under the leadership of Fidel Castro, recalling the courageous steps the country took to ensure that the South African people were liberated from the ceaseless intimidations of the oppressive apartheid state. Cuba invested in South Africa’s emancipation by providing human resources to combat the aggressors, demonstrating a deep commitment to the country’s freedom.
Without such bold steps, the activities of these countries would have been destabilized by the oppressors. Despite its limited economic resources, Cuba committed itself to the cause of African freedom and made available the necessary materials required to battle the overbearing West. This demonstrates why it is essential not only to create mutual bonds with one another in Africa but also to consider countries that share similar interests outside of it. Cuba’s identification with Africa redefined unity and solidarity. This relationship significantly impacted the ties between South Africa and Cuba and between Cuba and other African nations.
Intercontinental collaboration and team building are undeniably important. Still, the need for internal coordination among African countries is even more critical, given their shared history of the brutalization of their culture, person, and heritages. To confront the perpetrators of generational oppression, African nations needed to develop a united front. This speaks to the reality that many individual countries will continue to be victims of similar problems if they refuse to come together and assert themselves at the continental level. The fact that former colonizers remain invested in the subjugation of Africa reveals why the continent’s future could be under extended challenges unless decisive actions are taken. This recognition led to the creation of mechanisms to secure a brighter future for Africa.
It was necessary, and even desirable, for people with similar ambitions to become well-coordinated, allowing them to confront their fears and assert themselves where required. Unity within Africa was non-negotiable and crucial in realizing its fullest potential. While nations could possess power individually, they would have continued to face severe challenges if they did not pursue their goals from a united front. Therefore, their strength consolidated better when they came together to speak as one, as exemplified in the structured and systematized ideas that emerged when they became the African Union (AU).
The organization of these countries into a shared group was not intended to achieve ceramic intentions where people would only come together for the sake of it and not necessarily to enhance measurable changes. As Mbeki emphasizes, the cardinal key to the togetherness of different African countries is to combat internal challenges that have ravaged them in recent years. For example, the problem of underdevelopment has become endemic in Africa to the extent that access to essential opportunities is almost unattainable for the average individual. This chronic underdevelopment has created a challenging atmosphere for survival, contributing more to the destabilization of the continent.
More importantly, African nations must be on the same page in matters of governance and the character of leadership. If some countries disregard the people’s will and install leaders through undemocratic means, it will create a complex problem that will be difficult to manage, as it not only sets a lousy precedent but also encourages dangerous behavior from leaders. Also, the lack of strong institutions in Africa will lead to a rapid decline in the quality of life of individuals and groups, further deepening the continent’s woes.
For instance, African leaders needed to take decisive steps in their engagements to tackle unemployment and combat the misappropriation of public resources. This explains their resolve to organize themselves and thoroughly examine the issues facing them as a continent. Equally important is the need to strengthen their position by understanding powerful countries. It is an amusing irony that after having been oppressed and held down by these nations, African leaders would now seek political collaboration with them. They needed solid knowledge of these former oppressors to avoid sabotage that could send them back into decades of stagnation and backwardness.
This pragmatic approach must be recognized as a necessary sacrifice that African leaders embrace with equanimity, knowing that it could bring sustainable progress if they could only take the required steps. Through those efforts, it is apparent that they would have enough opportunities to establish intercontinental networks to save them from the problems they had hitherto experienced. Mbeki notes that African leaders needed to strategically position themselves to take advantage of global politics, especially in ways that promote their interests and safeguard their future aspirations.
PS: This is a 12-part series based on the collections edited by Sifiso Mxolisi Ndlovu, titled ANC Today Letters: The Ideas and Thoughts of President Thabo Mbeki, Volume 1, 2001-2004, supplemented by materials in the Thabo Mbeki Museum, UNISA, Pretoria. The series is composed over five weeks in three different countries. The museum’s resources, digitized under 27 categories, can generate over 200 books.
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