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OPINION: Abulu, The Prophetic Madman, At Akure Summit

Published

6 months ago

November 2, 2025

By Festus Adedayo

I have read enough works on the phenomenon of sycophancy in politics to know that it is a democratic curse. Whenever I reflect on its curse on development, my mind hovers over a character called Abulu in Akure, Ondo State-born Chigozie Obioma’s The Fishermen (2015). A fictional book that got the shortlist of The Booker Prize, in it, four well-brought-up kids of same parents, in the city of Akure, where the tragic plot was set, capitalize on a parental lacuna of their father’s absence to manifest traits of truancy and tantrums of youth.

On one of those fishing expeditions, the truant children encounter Abulu, a madman gifted with prescient ability of prophetic pronouncements. All of a sudden, curses/prophecy waft off Abulu’s mouth. It was to Ikena, one of the brothers. Incidentally, for the ostensible reason of averting Abulu curse of its Omo awùsá – walnut pod-like splinter, last week, Southwest Nigerian leaders met for two days in Abulu’s Akure. On the table was a single agenda: to pursue regional integration and foster prosperity across the six states that make up Yorubaland. Ever since the passage of Obafemi Awolowo in 1987, a man the tribe vested with all the attributes of an ancestor, the tribe has orbited aimlessly without a rudder.

Awolowo himself acknowledged the shortcomings of his people — they were a sophisticated but self-warring tribe who needed an anchor. Like an Abulu curse, after Awo’s death, metaphorically, Yoruba returned to the centuries before him when inter-tribal wars like the Ijaiye, Ekitiparapo, Kiriji and allied wars were waged among themselves.

While unity was the overt reason for the Akure gathering, its integral but hidden essence was to garner support for the second term ambition of their son, Bola Ahmed Tinubu. The summiteers never met to pressure Tinubu for foods on the table of their people but to sing his panegyrics like a self-serving griot. Already, like the local magician of the 1970/80s Nigeria, their son has almost expended all his talismanic wiles, pulling claps-inducing stunts to sustain himself in power. Realizing that the Samia Suluhu Hassan of Tanzania stunt of banning political party leaders and jailing them to remain the numero-uno presidential candidate would spark off Armageddon in Nigeria, ours made a detour to Italian philosopher, Antonio Gramsci.

In his Prison Notes, Gramsci taught Tinubu the way to go. Gramsci’s main teaching is that, rather than the foolish coercion currently sparking hell in Tanzania, a leader could secretly maintain dominance of his people through subterfuge. Having arrested the hearts of governors without firing a single bullet, castrating political parties without any noticeable groan, getting a deranged drunk political ally to clear a political party path for him, and a pliable judge to render the dream of a viable opposition political party a mirage, the next shot to fire was to guard against an Olusegun Obasanjo political shame.

So, to Abulu’s Akure, the president’s appointees came. The unspoken intent of the summit was to clone an Awolowo cultic following for the president and probably recreate his mystique. Garlands and deodorizers hung in the sky. Speaker after speaker beatified what they called the Tinubu exploits of the last months. Even their host, Lucky Aiyedatiwa, in his moment of unprovoked sycophancy, pronounced that re-electing the president had become an executive order. Whatever that balderdash means. They all spoke of the need for Yoruba to speak with a unified voice.

If you ask me, that summit should have appropriately been themed Idíbèbèrè. If well articulated and postulated, the idíbèbèrè as a philosophy is sycophancy. Woven into a common adage, the Yoruba say, Omo eni kò ní í ṣe dí bèbèrè ká fi ilèkè sí dí omo elòmíràn. Literally, the saying means one’s child’s buttocks deserve the waist beads ahead of someone else’s, no matter how beautifully configured the other buttocks may be to securely hold the beads. As a philosophy, it does not brew dissent nor compromise.

Steven Levitsky and Daniel Ziblatt have spoken extensively on what kills democracies. In their 2018 book, How Democracies Die, these two Harvard University political scientists drilled deep down into how elected leaders gradually subvert democracies. But they obviously didn’t reckon with sycophancy as a cancer strain that kills democracy.

So, I remember an event which took place about 15 years ago. We were all inside a politician’s office that torrid afternoon. My host was a man who had made good in his chosen career and had enough bucks to splash on politics. As at that time, he was angling to govern Oyo State and desired my professional communication experience. And there I was.

I return to the tale of 15 years ago. Politicians of all shades and colour were in a semi-festive mood. The atmosphere borrowed a leaf from the ancient saying that, at the fall of the elephant, diverse types of knives surface to pay obeisance to a naked flesh. Upstairs, occupying virtually all the chairs in the room, I belonged to that crowd seated like a congested mass of humanity. But the theatrics of the politicians had me gasping for breath. One of them walked up to our host, the man who would be governor.

As he stood before him, he flashed him a smile which instantly worked like a talisman. “Your Excellency,” he began, in adoration of a man who was neither excellent nor possessed a capacity to excel in his newfound quest to become governor. Then, he helped him adjust his cap, patented after Yoruba’s recent ancestor, Obafemi Awolowo’s. And from nowhere, the politician dropped the innocuous bombshell.

“Do you know that the way you tilted your cap was the same way Baba Layinka used to wear his cap?”

Baba Layinka was the affectionate and affable name given Chief Awolowo. During the 1959 federal election rallies in Lagos, chants of “Awolowo, Baba Layinka, yio se b’otiwi!” meaning, “Awolowo, the father of Layinka, he will keep his word!” rent the air. The man who would be governor grinned from ear to ear like a cow headed for the abattoir. That day, I knew the deadliness of sycophancy and the danger it portends for democratic governance. Though I encountered sycophancy in my stints with politicians, that day in Molete, I encountered it in its rawest form. My earlier stint in government, which weaned me off the prudery of theories of Nigerian politics, showed me that Nigerian politicians derive unspeakable joy, excitement and satisfaction from praises and flattery.

The good thing about the Yoruba is that their espousal of that genuflection to tribe philosophy of idíbèbèrè does not stop them from telling themselves hard, harsh truth. So they say, upon emerging from a house where they hitherto locked themselves, a mutual smile of two brothers equals self-deception while a frown approximates exchange of hurtful truth. This is what will necessitate the submissions underleaf. To begin with, permit me to dwell on three leaders at the summit and their perceptions of the Yoruba current reality.

Baba Reuben Fasoranti began his speech with obeisance to two ecumenical spirits — Oduduwa, Yoruba’s progenitor and, in his words, “in the wisdom of our Sage, Chief Obafemi Awolowo, and in the hope of generations yet unborn.” He called on Yoruba to be blind to political parties but the ideals of the Yoruba nation. Bishop Ayo Ladigbolu told the summiteers the plain truth we have failed to appropriate since 1987 when Awolowo transited mortality for immortality. It is that, the race may never succeed in recreating another Awolowo.

Chief Bisi Akande’s was a departure from the two. Like a mail-boy, he literally bore a mail from his master and benefactor, the president. After boring the crowd with his prosaic “economy is being re-engineered through tax reform” bla-bla-bla, he proselytized on what he called “Quiet restructuring.” This was a man who, in a media interview on August 2020 signature of ‘see no evil do evil’ defence of the Muhammadu Buhari government, said he was not aware that APC wrote restructuring in its manifesto. Now when it is time to defend his master’s pot of soup, knowing that ‘restructuring’ is one electrifying byword that arrests the consciousness of an average southerner, it was time to appeal to base sentiments for votes.

Some hurtful realities need to be confronted. One is that — let us pardon the younger elements gathered for the summit — among the elders in Akure, who is/was an Awoist? Baba Fasoranti was and is; Femi Okurounmu was and is but Bisi Akande is a self-confessed NCNCer, otherwise known as demo in Yoruba First Republic politics. By his own account, he was brought into the UPN by Chief S.M. Afolabi. He still carries the gene of anti-progressivism in his blood. Secondly, since our president began his politics, where has anyone heard him mouth the name ‘Awolowo’ or pay him tribute? Tinubu’s lifelong ambition, like Olusegun Obasanjo’s, has always been for the Yoruba to erase the name ‘Awo’ from their lips and supplant it with theirs. They remind me of Awolowo’s account in his book about how S. L. Akintola had assured his wife, Faderera, at the coronation of Oba Sikiru Adetona on April 2, 1960, that in six months, she would never hear the name Awo in the western region. Didn’t Awo triumph over them?

As the summiteers prepared to leave Akure, did they hear the voice of Abulu? It may be hurtful but it is the truth: Unless the present government takes off its garment of excessive Yorubanization, either real or imagined, it is digging the Yoruba’s grave. This is more especially for those same “hope of generations yet unborn” whom Baba Fasoranti referenced.

Abulu’s curses may not stick on the Yoruba only if, after Tinubu’s exit from government, the race goes out of Nigeria into its mythic Oduduwa Republic. Otherwise, by 2031, the Yoruba will realize the essence of that ancient saying that, “ohun tí í tan ni egungun odun, omo Alagbaa nbo waf’ akara je’ko.” Broken into its chewable granular, the wisdom in the above Yoruba saying is that, during the Yoruba masquerade festive season, it is usually all sumptuous for children of the Chief Masquerade. However, off season, like everyone else, in contemporary argot, Alagbaa’s children would also “eat breakfast.”

When the Yoruba may have left Aso Rock in 2031, Tinubu stands the risk of becoming our own Aguiyi Ironsi and Odumegwu Ojukwu rolled into one. Recollect that the ostracism Igbo people suffer in the hands of the Nigerian state today is borne out of the Unification Decree Ironsi promulgated and Ojukwu’s preferencing of his people beyond a punishing Nigeria.

If that happens to the children of Oduduwa and Awolowo, by 2031, the rest of Nigeria would then exchange the Yoruba race the Igbo, on account of perceived Tinubu’s attempt to preference his Yoruba people against the rest of Nigeria. In reality though, that perceived preferencing by Tinubu is for his Lagos political acolytes who happen to be Yoruba. While Yoruba must put its house in order, it cannot discount association with other tribes. Right now, western Nigeria has nil federal presence, yet it has courted huge hatred from its ilk. Yoruba leaders can only move Yorubaland forward and ensure the success of Tinubu, not by the kind of rank sycophancy exhibited at that Akure summit, but by telling him the acrid truth that may foul up his tongue.

I can only call the attention of Mr. President to the saying of his people. When danger approaches you facewards, Yoruba say, shoot your shot; when it turns its backside, aim your shot; but when you find yourself all alone, reconsider your stand. Tinubu can still be the greatest president of Nigeria ever if he avoids the Pharisees and Sadducees of Yorubaland. They are the parasitic sycophants who shout, as the people of Tyre and Sidon shouted to King Herod Agrippa I, “This is the voice of a god, and not of a man!” But what happened to Agrippa?

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Court Orders SERAP To Pay DSS Operatives N100m For Defamation

Published

2 hours ago

May 5, 2026

Editor

The High Court of the Federal Capital Territory has ordered a non-governmental organization, the Socio-Economic Rights and Accountability Project, SERAP, to pay N100 million as damaged to two operatives of the Department of the State Services, DSS, for unjustly defaming them in some publications.

The court also ordered SERAP to tender public apologies to the defamed officers,
Sarah John and Gabriel Ogundele, in two national newspapers, two television stations and its website.

Besides, the organization was also ordered to pay the two operatives N1 million as cost of litigation and 10 percent post-judgment interest annually on the judgment sum until it’s fully liquidated.

Justice Yusuf Halilu of the High Court of the Federal Capital Territory gave the order on Tuesday while delivering judgment in a N5.5 billion defamation suit instituted against SERAP by the DSS operatives.

The judge found SERAP liable for unjustly defaming the two DSS operatives with allegations that they unlawfully invaded its Abuja office, harassed and intimidated its staff, in September 2024.

In the offending publication on its website and Twitter handle, SERAP alleged that the two operatives unlawfully invaded and occupied its office with sinister motives.

The judge held that the publication was in bad taste especially from an organization established to promote transparency and accountability, as nothing in the publication was found to be truthful.

The DSS staff had listed SERAP as 1st defendant in the suit marked CV/4547/2024. SERAP’s Deputy Director, Kolawole Oluwadare, was listed as the 2nd defendant.

In the suit, the claimants – Sarah John and Gabriel Ogundele – accused the two defendants of making false claims that they invaded SERAP’s Abuja office on September 9, 2024..

Counsel to the DSS, Oluwagbemileke Samuel Kehinde, had while adopting his final address in the mater urged the judge to grant all the reliefs sought by his client in the interest of justice.

He admitted that although the names of the two claimants were not mentioned in the defamation materials, they had however established substantial circumstances that they are the ones referred to in the published defamation article by SERAP on its website.

The counsel submitted that all ingredients of defamation have been clearly established and the offending publication referred to the two officials of the secret police.

However, SERAP, through its counsel, Victoria Bassey from Tayo Oyetibo, SAN, law firm, asked the court to dismiss the suit on the ground that the two claimants did not establish that they were the ones referred to in the alleged defamation materials.

She said that SERAP used “DSS officials” in the alleged offending publication, adding that the two claimants must establish that they are the ones referred to before their case can succeed.

Similar arguments were canvassed by Oluwatosin Adefioye who stood for the second defendant, adding that there was no dispute in the September 9, 2024 operation of DSS in SERAP’s office.

He said that since SERAP in the publication did not name any particular person, the claimants must plead special circumstances that they were the ones referred to as the DSS officials.

Besides, he said that there is no organization by name Department of State Services in law, hence, DSS cannot claim being defamed adding that the only entity known to law is National Security Agency.

The claimants had in the suit stated that the alleged false claim by SERAP has negatively impacted on their reputation.

The DSS also stated, in the statement of claim, that, in line with the agency’s practice of engaging with officials of non-governmental organisations operating in the FCT to establish a relationship with their new leadership, it directed the two officials – John and Ogunleye – to visit SERAP’s office and invite them for a familiarization meeting.

The claimants added that in carrying out the directive, John and Ogunleye paid a friendly visit to SERAP’s office at 18 Bamako Street, Wuse Zone 1, Abuja on September 9 and met with one Ruth, who upon being informed about the purpose of the visit, claimed that none of SERAP’s management staff was in the country and advised that a formal letter of invitation be written by the DSS.

John and Ogundele, who claimed that their interactions with Ruth were recorded, said before they immediately exited SERAP’s office, Ruth promised to inform her organisation’s management about the visit and volunteered a phone number – 08160537202.

They said it was surprising that, shortly after their visit, SERAP posted on its X (Twitter) handle – @SERAPNigeria – that officers of the DSS are presently unlawfully occupying its office.

The claimant added, “On the same day, the defendants also published a statement on SERAP’s website, which was widely reported by several media outfits, falsely alleging that some officers from the DSS, described as “a tall, large, dark-skinned woman” and “a slim, dark skinned man,” invaded their Abuja office and interrogated the staff of the first defendant (SERAP).

John and Ogundele stated that “due to the false statements published by the defendants, the DSS has been ridiculed and criticised by international agencies such as the Amnesty International and prominent members of the Nigerian society, such as Femi Falana (SAN)”.

“Due to the false statements published by the defendants, members of the public and the international community formed the opinion that the Federal Government is using the DSS to harass the defendants.”

They added that the defendants’ statements caused harm to their reputation because the staff and management of the DSS have formed the opinion that the claimants did not follow orders and carried out an unsanctioned operation and are therefore, incompetent and unprofessional.

The claimants therefore prayed the court for the following reliefs: “An order directing the defendants to tender an apology to the claimants via the first defendant’s (SERAP’s) website, X (twitter) handle, two national daily newspapers (Punch and Vanguard) and two national news television stations (Arise Television and Channels Television) for falsely accusing the claimants of unlawfully invading the first defendant’s office and interrogating the first defendant’s staff.

“An order directing the defendants to pay the claimants the sum of N5 billion as damages for the libellous statements published about the claimants.

“Interest on the sum of N5b at the rate of 10 percent per annum from the date of judgment until the judgment sum is realised or liquidated.

“An order directing the defendants to pay the claimants the sum of N50 million as costs of this action.”

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[OPINION] Tinubu: Borrowing Is Leprosy

Published

6 hours ago

May 5, 2026

Editor

By Suyi Ayodele

“Neither a borrower nor a lender be; For loan oft loses both itself and friend, And borrowing dulls the edge of husbandry.” William Shakespeare, Hamlet (Act 1, Scene 3)

Nigeria has shifted from incurring debt as an instrument of policy to embracing it as a condition of survival. It is a dangerous evolution—made worse when President Bola Ahmed Tinubu appears to regard debt not as leprosy, but as ornament.

Greek philosopher, Plutarch (before AD50-after 120), wrote a piece titled: “That We Ought Not to Borrow.” What the old Greek philosopher said in the piece, published in Vol. X of the Loeb Classical Library edition of the Moralia, 1936 (Pg. 315-339), shows that borrowing is worse than leprosy in all ramifications. Plutarch’s piece summarises the Greeks’ attitude to borrowing.

Incidentally, every arguement he posted in the material aligns with the African’s philosophy of a borrower ending up a broke person. Our elders, right from the beginning of time, say: Àì l’ówó l’ówó kìí jé ká ní owó l’ówó (being broke makes one to be more broke).

They say this because the broke man goes a-borrowing and ends up using the little he has to service his debts thus ending up without money. A man without money is a sad man. That confirms the age-long axiom of he who goes a-borrowing goes a-sorrowing.

President Tinubu, on Tuesday last week, at an engagement with all the movers and shakers of events from Plateau State, said to those critical about the rate of borrowing by his administration that “borrowing is not leprosy.” He added that whenever the occasion arose for him to borrow, he would not hesitate to do so.

Maybe we should allow Tinubu to speak: “If we have to borrow money, we will, because borrowing is not leprosy; we just have to work hard to be able to repay it.” To the President, going by these uttered words, what matters is the ability to pay. And to pay back the countless debts incurred by his administration, Nigeria and Nigerians must work hard.

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It is not what Tinubu said that worries me. My concern is the metaphor he deployed – “leprosy”. That is the worst of all contagious diseases. Anyone who contracts leprosy is usually isolated. Leprosaria, in ancient days, were built in the deep forest. This is why it is said that: A kìí kó ilé adétè sí ìgboro; inú igbó ni adétè ńgbé (no one builds the house of a leper in the city; lepers live in the forest).

The idea of the forest in this ancient saying itself depicts graphic metaphors of a pariah, isolation, and of an individual who lives with ultimate shame. So, when our President deployed that metaphor, its meaning goes beyond the theatrical message his audience thought they heard and clapped for. What Tinubu told his audience is that Nigeria had not borrowed to that level when it would become an isolated nation, a leprous entity that nobody would dare touch with a 10-feet pole! We may soon get there, anyway! Back to ancient Greek.

Ancient Greek philosophy never supports borrowing. Rather, it considers borrowing, which usually comes with heavy interest, as another form of servitude. The borrower, in the Greek mindset, is not just a slave to the lender; he is equally considered a weakling and one with the base of all moral values. Plato, Aristotle, and other ancient philosophers believed that a borrower, especially a reckless one, is an ‘unnatural and socially corrosive” individual. Any borrowing that imposes heavy interest on the borrower, they said, is ‘predatory.’ (See: “Lending and Borrowing in Ancient Athens,” by Paul Millett, Cambridge University Press, Cambridge, 2022).

This is the summary of Plutarch’s work, where he argues that taking loans comes with its own degree of disgrace and leads to “a voluntary loss of freedom and a sign of folly.” A simple review of Plutarch’s essay says: “That We Ought Not to Borrow” (Greek: De vitando aere alieno) is a famous essay….that argues against debt, describing it as a form of slavery to lenders that causes stress and ruins financial freedom. Plutarch advises avoiding loans, whether rich or poor, arguing it is either unnecessary or impossible to repay.”

In an October 5, 2021, piece on this page with the title: “Buhari and the chronic debtor-wife of Osin”, I expressed worry at the rate at which the administration of General Muhammad Buhari was taking loans. I warned that Nigerians would be left in pain and sorrow at the end of the day. The introductory paragraph of the said article is worth repeating here:

“Permit me to call this Buhari regime Onígbèsè Aya Osin (The chronic debtor-wife of Osin). Osin is the Yoruba deity of royalty. According to the legend, Osin married a shameless woman who owed virtually everyone in the community. In our tradition, once a person’s behaviour is off the mark of our acceptable mores, norms and traditions, we give such a person a descriptive name. This wife’s reputation followed her everywhere she went. ‘Onigbese’ is the Yoruba word for chronic debtor; ‘Aya’ is wife. Her cognomen is an exercise in character portrayal. She is known as Onigbese Aya Osin, who buys pangolin without paying, and buys porcupine on credit. She sees the woman hawking a hedgehog; she runs after her empty-handed. She uses the money from antelope to pay for deer. Yet, she fries neither for her husband nor cooks for her concubine. Her first child is sold into slavery to service her debts; her lastborn is pawned off for her indebtedness. When she talks, she accuses her husband of not covering her shame whereas, she neither informs the husband nor takes permission from him before buying bush meat on credit.”

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Whatever we saw in the Buhari administration that informed the above has since paled into insignificance in the administration of Tinubu. This government borrows with reckless abandon! That is troubling. And unlike Buhari, who was decent about it, the current set of Onígbèsè in the Aso Rock Villa adds arrogance to the charade. This is why, when he had nothing more to tell us all, Tinubu said that our level of indebtedness had not reached the leprosy stage where no nation would want to touch us.

Whatever Tinubu said during the encounter, his spokesman, Bayo Onanuga, further amplified. In his criticism of the borrowing spree of this government, Peter Obi, the 2023 Labour Party (LP) presidential candidate, said that “Borrowing is not only leprosy, but a killer cancer when it is borrowed for consumption and not production as it is in Nigeria today.” He further lamented the nation’s “Debt that is not tied to measurable economic value; debt that does not translate into jobs, growth, or improved living standards for the Nigerian people.”

Onanuga, responding to Obi, said that the opposition politician was “bringing up the same old arguments again with your sensationalist approach.” Like his master, Onanuga stressed that “…Every sovereign nation borrows money, and as President Tinubu correctly pointed out, borrowing is not a disease. If you really want to know, the government has been taking loans to pay for important infrastructure projects, not to spend on everyday things. The fact that we are getting money and have lenders who are willing to lend shows that our country is trustworthy and able to pay back the money.”

I read Onanuga’s position, and I wondered if ‘silence is no longer golden’, as we were told, especially when one does not have something intelligent to say! How can borrowing become an ornament that a government should wear like a medal, the way Onanuga deodorised it? So, if every nation of the world wants to lend us money, we should take all the loans with reckless abandon, the way the government, the ‘old activist’, is defending does? And, if we may ask: what are the “important infrastructure projects” Onanuga is talking about?

Do they include the $2.7 billion borrowed from the World Bank by this administration in 2023, part of which is the $700 million loan taken for adolescent girls’ secondary education that we have nothing to show for except the daily kidnapping of our school boys and girls up North? Or the preposterous $750 million loan for power sector recovery, only for the Aso Rock Villa to detach itself from the National Grid?

Can we also ask Onanuga if his “important infrastructure projects” for which this government took a World Bank loan of $4.25 billion in 2024, include the $1.57 billion loan to strengthen human capital, improve health for women and children, and build climate resilience, without anything to show for it? What about the $357 million, $57 million, and $86 million loans for rural road access and agricultural marketing projects, in a country where bandits, herdsmen and terrorists don’t allow farmers to go to their farms?

Is the 2025 World Bank loan of $2.695 billion, part of which $500 million was said to have been for education under the HOPE Education loan, or the $253 million and $247 million for NG-CARES, also part of Onanuga’s “important infrastructure projects?” What sort of awkward reasoning governs this nation?

Can someone please help tell those in power and their defenders that figures don’t lie! According to the Debt Management Office (DMO), Nigeria’s total public debt in 2015 was approximately N12.12 trillion to N12.6 trillion ($63–$64 billion). Various independent reports confirmed that figure, which is said to include both domestic and external debt stocks, representing the total liability at the time the administration of President Goodluck Ebele Jonathan ended in May 2015.

But by December 31, 2023, according to the DMO, the nation’s total public debt was N97.34 trillion (US$108.23 billion). Again, the figure includes the external and domestic debt of the Federal Government, the 36 state governments, and the Federal Capital Territory.

Fast forward to the three-year-old administration of President Tinubu, Nigeria’s total public debt is projected to exceed N159 trillion (approx. $110 billion, “driven by a N68.32 trillion budget that relies heavily on borrowing. The government has allocated roughly ₦15.81 trillion for debt servicing (interest and fees) in 2026 alone, highlighting a severe debt service burden on the economy.”

Pray, what do you call a disease that makes a government spend over 80% of its revenue to service debt, if not ACUTE LEPROSY? What can be more cancerous than a government which borrows to satisfy the President’s fantasies at the expense of good living conditions for the citizenry? How do you describe a government which goes a-borrowing to finance its own budgets if not a leprous and cancerous government?

And since Onanuga has deliberately chosen not to understand why the government he defends has “lenders who are willing to lend” as he posted in response to Obi, I suggest, and very strongly too, that he takes a simple tutorial in Plutarch, who posits that “…the Persians regard lying as the second among wrong-doings and being in debt as the first; for lying is often practiced by debtors; but money-lenders lie more than debtors and cheat in their ledgers, when they write that they give so-and‑so much to so-and‑so, though they really give less…” This is why Onanuga and his ilk will be eternally wrong in their celebration of “lenders who are willing to lend.”

The Greek philosopher adds in the piece that, while he had “not declared war against the money-lenders”, he must point it out “to those who are ready to become borrowers how much disgrace and servility there is in the practice and that borrowing is an act of extreme folly and weakness.”

In concluding the piece, “That We Ought Not to Borrow”, Plutarch cautions thus: “Have you money? Do not borrow because you are not in need. Have you no money? Do not borrow, for you will not be able to pay….therefore in your own case do not heap up upon poverty, which has many attendant evils, the perplexities which arise from borrowing and owing, and do not deprive poverty of the only advantage which it possesses over wealth, namely freedom from care; since by doing so you will incur the derision of the proverb: I am unable to carry the goat, put the ox then upon me.” May the cosmos give us the grace to learn from ancient wisdom!

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OPINION: APC’s Politics Of Consensus

Published

18 hours ago

May 4, 2026

Editor

By Lasisi Olagunju

In a democracy, victory won through real elections brings enduring legitimacy. ‘On Your Mandate We Shall Stand’ was composed and sung for Moshood Kashimawo Olawale Abiola because he submitted his ambition to a competitive process: he had a competent opponent, votes were cast, counted, and he won. The song, its defiance, and resilience followed that mandate because it was legitimate.

Those who chant similar slogans today may find themselves clutching empty matchboxes tomorrow if they continue to sidestep competitive elections. A democratic seat secured through elite manipulation and backroom agreement cannot command enduring popular support, especially when those same elites decide to take it back.

Nigeria today stands in the grip of what is called consensus politics; choosing candidates without the ‘trouble’ of voting. We are even scheming to elect a president next year without the inconvenience of election. Good luck to all of us.

At the Battle of Hastings on October 14, 1066, the Norman king, William the Conqueror, defeated King Harold II and went on to become King of England. Historians note that the victory set off sweeping changes across the British Isles. They say by force of arms, William took the crown and went on to remake the Church, the palace, and the culture of England. They say he did more than change the English crown; his victory remade the English language through a deep infusion of Norman/Latin forms. The consequence is that more than 60 percent of English words now carry Latin parentage.

One such word is ‘consensus’, from the Latin ‘consentīre’—“to feel together”,

“to agree,” “to be in harmony,” “to concur.”

The rains started beating that word a long time ago. Language historians note that words which experienced long migration often shed their original sense of shared feeling and acquire more instrumental meanings. So it is with ‘consensus’ in today’s political usage.

Somewhere along its long journey from Latin to modern political speech, ‘consensus’ lost its warmth. The distortion of the word and its meaning is no longer abstract. In our usage today, ‘consensus’ no longer suggests a meeting of minds; it often signals a decision already made; an outcome proclaimed from above and affirmed below. A word that once implied a genuine convergence of minds now describes an order from the throne, delivered through courtiers.

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The parties—especially the ruling APC—have stretched and inverted the meaning of the word. In APC’s political dictionary, “consensus” increasingly reads as the will of the president, not the outcome of deliberation.

As we had it in Sani Abacha’s transition programme, we think any of today’s living parties that make it limping to the ballot in January 2027 should reach an ‘agreement’ and adopt one person as the consensus presidential candidate. That is how rich our imaginative thoughts are and how limitless our capacity for distortion of values is.

Within both party and polity, the president now embodies what Aristide R. Zolberg calls “the chief executive who is also the supreme legislator (the chief elector), and the ultimate arbiter of conflict.” Because the president is what he has always been, photo ops are staged as proof of order, while his name, cast as the final authority in the APC’s doctrine of “consensus”, is invoked to sanctify outcomes.

The APC set its neighbour’s hut on fire and rejoiced; now the blaze has caught its own roof. Across the states, the refrain is the same: the abuse of ‘consensus,’ with the president inserted into the process as decider-in-chief.

Oyo State offers a very sharp illustration. Some APC leaders, on Friday, announced Senator Sharafadeen Alli as the party’s “consensus” governorship candidate, invoking the president’s name. Within hours, former minister, Adebayo Adelabu, pushed back, also invoking the same presidency, and declaring that he remained in the race as the president’s “son”. When two rival claims lean on the same authority, what is presented as consensus begins to look like a contest of endorsements, not agreement.

Our fathers say the medicine must match the disease. Bí àrùn búburú bá wòlú, oògùn búburú la fi ńwò ó (When the affliction is severe, the remedy cannot be gentle). That may explain why the rhetoric of resistance has turned harsh. One does not need a keen ear to catch the crudity in what now issues from Oyo APC bigwigs. It is a stream of curses and abuse, imprecations without restraint. And one must ask: why?

Beyond Oyo, across Nigeria, north to south, we hear cries of plots to impose “consensus” candidates. How do you use the words ‘imposition’ and ‘consensus’ in the same sentence? Imposition comes from above; the other grows from below. ‘Imposition’ is force without consent. ‘Consensus’ is agreement without force. The two opposites appearing as companions presents a contradiction, and politics is autological, a self-defining oxymoron. You will likely agree with my linguistic choice if you believe the popular (but etymologically false joke) that “politics” comes from ‘poly’ (many) and ‘tics’ (blood-sucking parasites).

In Nasarawa, former Inspector-General of Police and APC governorship aspirant, Mohammed Adamu Abubakar, rejected any move towards “consensus,” insisting that only a direct primary could confer legitimacy. To him and others in the race, what is being dressed up as consensus is little more than unilateralism in softer language.

In Ondo, there are subdued objections to what the party may decide on Ondo South senatorial ticket. Aspirants for the Ondo East/Ondo West federal constituency have raised similar alarms, accusing party leaders of plotting to impose a candidate under the convenient cover of consensus. Their warning is simple: once choice is managed from above, internal democracy is already compromised.

In Yobe State, Senator Ibrahim Mohammed Bomai, Kashim Musa Tumsah, and Usman Alkali Baba—three APC governorship aspirants—have rejected the party’s endorsement of former Secretary to the State Government, Alhaji Baba Malam Wali, as its “consensus” candidate for the 2027 election.

Bomai’s choice of words is telling. He described the “consensus” imposition as an affront to democratic principles. He warned against the steady replacement of popular choice with elite arrangement. No individual, he argued, regardless of past office or political influence, has the authority to determine the leadership of millions behind closed doors. Leadership, he insisted, must emerge through a process that is free, fair, and transparent—not one brokered in the name of “consensus.” Quoting him directly, he said: “We categorically reject this attempt to subvert due process. We reject the culture of imposition. We reject any scheme that undermines fairness, equity, and the democratic rights of our people.” Those words give voice to what dissatisfied but muted APC leaders and members in Kwara, Ogun and beyond are saying in uneasy, even fearful, silence.

Lagos, for now, appears to be the exception. The emergence of Dr Obafemi Hamzat as the APC governorship candidate quietly followed a process that bore the marks of consultation rather than imposition. Hamzat combines the fine qualities of a gentleman with humble erudition. In a field without a formidable opposition, his path to final victory looks smooth. Congratulations may therefore be in order.

Choice of candidates by consensus is good, cheap and safe if it comes with clean hands. Going far back into our beginning, we find that real consensus is not alien to the African political tradition. Ghanaian philosopher Kwasi Wiredu (1931 – 2022), in his reflections on ‘Democracy and Consensus in African Traditional Politics’, argues that decision-making in pre-colonial African societies was anchored in discussion and agreement rather than imposition.

He draws, for instance, on the words of Zambia’s founding father, Kenneth Kaunda, who observed that “in our original societies, we operated by consensus. An issue was talked out in solemn conclave until such time as agreement could be achieved.” Similarly, Julius Nyerere of Tanzania, in 1961, noted that “the African concept of democracy is similar to that of the ancient Greeks, from whose language the word ‘democracy’ originated. To the Greeks, democracy meant simply “government by discussion among equals.” The people discussed, and when they reached an agreement, the result was a “people’s decision.” In African society, he said, the traditional method of conducting affairs is “by free discussion… the elders sit under the big trees and talk until they agree.”

Our politics has refused to benefit from that past of refined due process. There is no “people” in today’s decisions. And we expect today’s “consensus” arrangement to yield good governance. No. It will not. It can only produce a system that answers to kings, kingmakers, and the capos who guard their power.

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When a ruling party actively promotes “consensus” after weakening the opposition, it risks sliding toward a very bad form of authoritarianism. It also strips even its own members of the power to choose their candidates. As Kwasi Wiredu observed, both Kenneth Kaunda and Julius Nyerere defended systems that claimed consensus but, in practice, narrowed choice.

The Yoruba, watching what has become of this democracy in the hands of its custodians, would say: when a wise man cooks yams in a mad fashion, the discerning take theirs with sticks. That is àbọ̀ ọ̀rọ̀—half a word—and for the wise, it is enough.

What passes for consensus in Nigeria today therefore demands closer scrutiny. When outcomes are settled before conversations begin, when dissent is managed rather than engaged, and when unanimity is announced rather than negotiated, consensus ceases to be the product of dialogue; it becomes instead an instrument of control.

“Fair is foul, and foul is fair.” In politics, as William Shakespeare suggests, opposites often blur; good and evil do not always stand apart; they, in fact, reinforce each other. Bernard Crick, in ‘In Defence of Politics’ (1962), reminds us that politics thrives on contradiction, that it is “a creative compromise… a diverse unity.”

All dictionaries insist that “consensus” and ‘coercion’ are not the same. Our politicians, however, behave as though they are—indeed, as though one can be made to pass for the other. Once coercion learns to speak the language of consensus, it no longer needs to persuade; it only needs to declare. And declarations are fast, sweet and cheap.

But there are consequences.

Someone said “every cheap choice is a lost chance at joy.” The quest for easy victory is behind the current ‘consensus’ frenzy. But it may be the death of this democracy.

In Yoruba, some proverbs come as stories. Take this: “All the animals in the forest assembled and decided to make ìkokò (hyena) their asípa (secretary). Ikoko was happy to hear the news, but a short while later he burst into tears. Asked what the matter was, he replied that he was sad because he realised that perhaps they (his electors) might revisit the matter and reverse themselves.”

Professor Oyekan Owomoyela, from whom I got the proverb, explains what it says: “even in times of good fortune one should be mindful of the possibility of reversal.”

The moral is that those who donate victory cheaply through agreement can agree again to whimsically annul the victory without consequences.