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OPINION: Emilokan, Famine And Mother Killers

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Suyi Ayodele

If everyone is killing their mothers, must you kill yours too? I will answer this question by drawing strength from a folklore, I believe, most readers are familiar with. The late iconoclast and creator of Afrobeat genre of music, Fela Anikulapo Kuti, popularised the story in his 1973 album, “Afrodisiac”, where he sang the track: “Alu Jon Jonkijan”. The season of famine is never the best of times for humanity. So it was with the animal kingdom. In the tale, the famine was so severe that all animals started to kill their mothers for food. But the Dog had a better idea. He knew the pains his mother went through during labour and before she nurtured him to maturity. He could not bear to slaughter his own mother, no matter the severity of the hunger in the land. So, he arranged for his mother to be transported to the heavenly realms. That is what reasonable and responsible children do. No matter the hunger in the land, mothers, and by extension, the elderly, are supposed to be revered and protected from the pangs of hunger and evil. Our cultures, customs, norms and traditions do not allow us to be spiteful of the elderly. In my Ekiti section of Yoruba land, we were told in our cradle that “Hain le’ bibu agba” – mere grumbling is an insult to the elderly. The simple implication here is that no matter what an elder does, no young person is allowed to scold him. I tell you yet another short story and we go to the main course for today.

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An elder was once caught with a stolen chicken. The youth arrested him and were about to make a mess of his life, when they ran into a court populated by elders. Being the irrepressible lot that they are, the young folks approached the elders and asked them to punish the elderly fellow for the infraction of stealing. The die was cast. The accused moved forward. He opened the bag containing the chicken and asked his fellow elders thus: “My elders, I ask you to use the eyes of the elders to look into this bag and tell these youths, if there is any chicken inside”. One after the other, the elders took turns to look into the bag and came with a negative verdict of “no chicken inside”. Case closed! The sparky youths were upbraided for treating an elder with ignominy. They dispersed, confused. They were sure of what they found in the bag of the accused elder. But the council of elders had ruled that no such thing was inside the bag. It was after the youths had left that the council dealt with the light-fingered elder. Yea; that is our culture. No youth, I repeat for emphasis sake, is allowed to reprimand an elderly fellow. Elders are also not upbraided openly. We are people of culture. We don’t kill our mothers (fathers inclusive) because others are killing theirs’. Without any intention to sound sanctimonious, the Yoruba philosophy of Omoluabi forbids an upbraid of the elderly by the younger generation. It is an “eewo”- abomination. Abomination, we all also know, is eaten in piecemeal like needles. The repercussions come when the needles are enough to make a hoe.

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Chief Ayo Adebanjo, the leader of the Yoruba socio-cultural cum political group, Afenifere, was born on April 10, 1928. That was some 94 years ago. That qualifies him to be not only an elder, but a living ancestor. His age, his pedigree, his stature and everything about him, qualify him to be revered and respected in all ramifications. In his 94 years sojourn on earth, Chief Adebanjo has seen it all. Nobody can dispute that except those in his age bracket. In the last couple of days, however, the “Emilokan” movement of the presidential candidate of the All Progressives Congress’ candidate, Bola Ahmed Tinubu, has been waging a psychological war of attrition against the nonagenarian. It has been the most unfortunate attack against the elders of the land by those who want to govern us. The attack came in the form of a press statement titled “Our Reaction to Baba Ayo Adebanjo and his new Ohanifere Venture”, authored by Bayo Onanuga, Director, Media and Publicity APC Presidential Campaign Council. The statement, as the title indicates, is a reaction to Chief Adebanjo’s position that Afenifere would support the presidential ambition of Mr. Peter Obi of the Labour Party, LP. Between Chief Adebanjo’s 1928 date of birth and Onanuga’s 1957 year of birth is a clear cut 29 years. In the piece, Onanuga practically called the old man a usurper! I leave you, readers to go and do a semantic and stylistic interpretation of Onanuga’s statement. In the same statement, Onanuga said “We are very much aware that Baba Reuben Fasoranti, the real leader of Afenifere…” The simple implicature of this statement is that Chief Adebanjo is a “fake” leader of Afenifere. Don’t tell me that I am the one imputing that! It is a simple exercise in grammar- words and opposite. If you have the “real” leader, it goes to say that there must be a “fake” one. And Onanuga was specific about who the “real” leader is. I will not be paying much attention to Mr. Onanuga here. I will tell you why. We are in the season of famine. Every animal must kill its mother for supper. Only the responsible children will take the course the dog took. One can easily understand that there will always be people, whose job will be to lick and swallow the vomit of Bola Ahmed Tinubu. Majority of the attack dogs in the Emilokan movement are in that category. To protect what they are ‘eating” now, or what they envisage to eat, anything goes in the defence of Tinubu and his political game of crass entitlement. This pathetic lot of louts will not bat an eyelid before they slaughter their mothers for dinner.

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My major issue concerning the statement is Tinubu himself. His silence since Onanuga issued that statement gives only one explanation: Tinubu endorses everything that his media aide said. That is very bad! At 70 years- so he claims – Tinubu should not be seen endorsing outright insults on an elder in the ilk of Chief Adebanjo. Politics or no politics, there is no justification for such. Even if Chief Adebanjo shouted from the rooftop that Afenifere would support Peter Obi, questioning his leadership of the group, Afenifere, and inferring that he is not the leader should not come from Tinubu. I love the way most media houses, traditional and social, headlined the story: “Baba has turned Afenifere into his personal estate’ – Tinubu knocks Ayo Adebanjo over his endorsement of Peter Obi”. The headline is apt! Onanuga, in the real sense of it, is a mere local flute. The tune that comes out is that of Tinubu. The axiom, “He who pays the piper calls the tune”, is most appropriate here. This is why it is understandable that Tinubu has not come out to say anything contrary to that statement. His silence speaks louder than the noise from Oyingbo Market. But how true are the claims in that statement?

For instance, can Tinubu in his right conscience affirm that “Papa Ayo Adebanjo does not speak for Afenifere”? If by 2022, Baba Adebanjo “does not speak for Afenifere”, may we ask Tinubu, who the same Chief Adebanjo spoke for, when in 1999, the old man endorsed Tinubu’s Alliance for Democracy, AD’s, nomination form that got him (Tinubu) the governorship of Lagos State? Is it now that Chief Adebanjo cannot speak for Afenifere, the same thing he did some 23 years ago when it favoured Tinubu? Or is the present case akin to the “ija lode, orin d’owe” axiom – when there is a dispute, every song becomes a proverb -saying of the elders? If Tinubu said “We know for a fact that Baba has turned Afenifere into his personal estate as Acting Leader… It is our well-considered position that Pa Adebanjo cannot appropriate Afenifere. Baba is just an individual who is free to support any politician of his choice. As an individual, he cannot equate himself with the socio-cultural and socio-political organisation”, we wish to ask him what Chief Adebanjo did in 1999, when he endorsed Tinubu, who came third in AD’s primary against the late Funso Williams and Mrs. Kofoworola Bucknor-Akerele, who came first and second respectively in the governorship primaries just to compensate Tinubu for whatever roles he played during the NADECO struggles to actualise the mandate freely given to Late MKO Abiola on June 12, 1993. The issue of appropriating Afenifere did not arise then because Tinubu was the sole beneficiary. How would Tinubu have become the governor of Lagos State without Chief Adebanjo’s support not only as an Afenifere leader, but the National Chairman of the AD? It is now an irony of life that after Chief Adebanjo assisted in sharpening Tinubu’s teeth, he has turned around to use the same set of teeth to bite the very magnanimous squirrel which cracked his (Tinubu’s) political palm kernel for him.

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And if we may take a step further by addressing the issue of “We are also certain that there was nowhere Afenifere, as we know it, met and took a decision to adopt Peter Obi as a candidate for 2023 presidential election”, as claimed by Tinubu, one can fault Tinubu a hundred and one times on this. Truth is that Chief Adebanjo, before he assumed the leadership of Afenifere, had in private and public discourses, clamoured for justice, fairness and equity. While the nonagenarian has never hidden his support for the presidency to come to the southern part of the country come 2023, he has, equally, at different fora, stated that equity and fairness dictate that the South-East should be allowed to produce the next president. So what offence has the old man committed by keeping fidelity with his conviction that the South-East should not be made to hold the short end of the stick at all times? “Afenifere leader, Adebanjo, backs South-East presidency”, is a report published by several media houses on March 4, 2022. Specifically, The Punch newspapers ran the story, quoting Chief Adebanjo as he appeared on Channels Television’s Politics Today on Wednesday, March 3, 2022. During that Channels Television appearance, Baba Adebanjo argued: “How can you say rotation is between the North and South, and when it comes to the South, it would be South-West and South-South every time? Is the South-East not part of the South? What is the moral we are talking about? “Is it not the South-West that served under Obasanjo for eight years, Osinbajo for another eight years as Vice President? South-South has served its own. Is the South-East not part of the South? That is the question we should answer”. If Peter Obi is the only notable South-East presidential candidate in the race today, will it not be proper for Chief Adebanjo to endorse him? As much as we all know that fidelity is not a strong point of the Emilokan movement, that should not deny others, whose entire life has been about the truth, the truth and nothing but the truth. When Baba Adebanjo canvassed the South-East presidency as quoted above, was he speaking as Pa Ayo Adebanjo or as Pa Ayo Adebanjo, leader of Afenifere? Why did Tinubu not counter that then? If Baba Adebanjo had endorsed Tinubu as the next president, he would have been hailed as “a true democrat and leader of Afenifere”. How does it jell with Tinubu to refer to Chief Adebanjo as “just an individual” and he went ahead to say: “We respect the age of Baba Adebanjo”. A man you called “just an individual” is the same one whose age you claim to respect? Who needs that kind of respect! What name do you call people who don’t have respect for their fathers?

Suyi Ayodele is a senior journalist, South-South/South-East Editor, Nigerian Tribune and a columnist with the same paper.

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OPINION: Oluwo And The Glorification Of Ignorance (1)

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Tunde Odesola

Welcome to Ìwó, the ancient Yoruba land where the parrot sings in paradox the poetry of truth and treachery.

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The parrot is not a treacherous bird. For the Yoruba, the parrot is a sacred bird of historic symbolism, bearing on its head the feathers of truth, trampling underfoot the evil of treachery.

Abomination! Even though they domesticate it, the Yoruba don’t kill the highly revered bird, whose prized tailfeathers they use in ritual performance.

In Ìwó and many other Yoruba towns, the parrot is sentineled at home to keep an eye on intruders and spill the beans about their wrongdoing.

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In Ìwó, the parrot sings to the rhythm of the agidigbo drum, whose proverbs only the wise can discern. Only the truthful can understand the song of the parrot. Little wonder the Yoruba christened the parrot Ayékòótó – the world despises the truth – but the empty barrel booms and expects a resounding applause for wisdom, forgetting that the cowl doesn’t make the monk, the sceptre doesn’t confer royalty, bombast is the signature of ignorance, a sophist thrives on fallacious argument.

Culture and tradition are rich in Ìwó though the town is home to Christianity with the Nigerian Baptist Mission especially, and other Christian denominations having a remarkable presence. Oba Samuel Abimbola, the predecessor to the immediate past Oluwo, Oba Asiru Kiladese, was a Christian. African religion worshippers are not without a place and presence in Ìwó, making the land similar to all Yoruba communities in terms of guaranteed freedom of worship.

When he was leaving Ile-Ife, the presumed cradle of the Yoruba with his entourage on an expansionist agenda, Yoruba mythology says an Ife prince, Adekola Telu, who was one of the sons of Oduduwa, consulted the Ifa oracle to foretell what lies in the belly of the journey ahead.

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Ifa predicted that Telu’s peregrination would take him to a land brimming with parrots. “Dwell in the land,” Ifa told Telu. So, Telu transmigrated under the canopy of the wilderness, bursting into plains, ascending unto hills and descending into valleys, waddling through water.

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Then, he arrived at a river called Obà. And saw a bountiful flock of parrots with dazzling plumages. Eureka, Telu found it! Thus Telu settled around the riverbank and his coast soon enlarged. In the fullness of time, the settlement moved from around the river to the present-day Ìwó, where the land was even more auspicious.

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The Oluwo of Ìwó, Oba Abdulrasheed Akanbi, Telu I, is my friend. I met him physically before he was installed as king by a former Governor of Osun, Ogbeni Rauf Aregbesola. A colleague, Soji Adeniyi, formerly of The Nation newspapers, introduced Akanbi to me in Osogbo when he was staking his claim to the throne of his ancestors in 2015.

After Akanbi spoke with me, I was sold on his conviction to take Ìwó to greater heights; he spoke about the need to reinvent teaching, modernise farming, uplift arts and culture, and make Ìwó the proud home of the odíderé, the talkative bird the Anglo Saxon call parrot.

On the night of the second after my meeting with the prince, I went to seek a private audience with governor Aregbesola. On recognition, I scaled the outer rings of security and, in no time, arrived at the anteroom of the governor, where I met a clutter of people who looked tired.

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I said my name to the security operatives and said to myself that that wasn’t the place to be at that moment because of the multitude. I was rearing to leave when one of the Department of State Services guys called my name and opened the door to the Governor’s Office for me. I was surprised but I grabbed the opportunity, all the same. I couldn’t have seen the governor till the noon of the next day if the governor didn’t fast-forward my visit.

Between the Governor’s Office and the anteroom, there was a little room to the left. I looked and saw High Chief Abiola Ogundokun, one of the foremost leaders of Ìwó. I greeted him and moved on.

“Ha, Tunde, a ma ri e ke, se ko si o?” Aregbesola ushered me to a seat, expressing surprise at the visit. “Ko si, sir,” I said, assuring him that I came in peace. I went on to tell him about the vision of Akanbi for Iwo. Aregbesola listened to every word I uttered without interruption.

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When I was done talking, the governor said he was more predisposed to having a young man installed as oba than an old man. But he didn’t promise anything. I thanked him for the audience and left, stopping to greet octogenarian Ogundokun on my way out.

The Oluwo is my friend, so I won’t dwell on all the controversies that have characterised his reign. As good friends, we exchange chats on sundry issues – on a weekly basis. Vehemently, I disagree with the king all the time over his views about some issues relating to culture and tradition.

Some few months ago, there was a day our chats became so heated that I thought he was going to take offence and lay a curse on me. I had reached a point of no return and was past caring, anyway, but the king was slow to anger.

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The bone of contention was what I considered his utter lack of understanding of the responsibilities the crown has thrust upon him and his grossly inadequate knowledge of myths, legends, folklore etc as they relate to culture and tradition.

A few days ago, I told the king that I was going to escalate our divergent opinions on Yoruba worldview in the media. Not one to slink away from confrontation, Oba Akanbi pelted me with more telephone texts of his thoughts on Yoruba mores – wrong and plenty enough to tear a crown.

Monarchy system of rulership was founded in Ìwó by Adekola Telu, son of the 16th Ooni of Ife, a female called Luwo Gbagida. Oba Akanbi himself testifies to this fact of history. Why Akanbi chose to call himself Telu I, however, beats the imagination when Adekola Telu institutionalised kingship in Ìwó over 600 years ago.

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The Oluwo seems to be on a futile mission to erase certain aspects of Yoruba history because he lacks the understanding that history, whether good or bad, defines the experiences of a people and is critical in unravelling the present to prepare for the future.

The more I observe Oba Akanbi, the more I agree with the words of George Bernard Shaw, Irish playwright, critic and political activist, who said, “Beware of false knowledge: It is more dangerous than ignorance.”

In his ignorance, the Oluwo fails to realise that there is no society that doesn’t have its traditional worship system. In his religious adventurism and intellectual mediocrity, the Oluwo seeks to curry the support of Muslims and Christians by acting as though he’s fighting paganism whereas he’s unable to distinguish between culture and childish messianic advocacy.

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That the Igbo cherish the kola nut and use it to bless their festivities doesn’t make them fetish, they are only affirming their trado-cultural essence. The Yoruba put honey, water, salt, sugar etc in the mouths of their newborns during christening. This practice is not contained in the Holy Bible or the Holy Quran. And it’s not idolatry.

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In an interview, the Oluwo proudly said that he removed an 800-year-old deity from his palace. What nonsense! If it was in the advanced world, the actual age of the priceless treasure Akanbi called a deity and threw away would be determined through carbon dating, and it could lead to breakthroughs in unravelling of some historical, environmental or biological events.

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Has the Oluwo stopped to ask himself why Europeans looted from Africa artefacts that he calls deities? Do Europeans worship the looted African artefacts? No, they don’t. Europeans know that without the old, there cannot be the new. Without the Old Gbagi market there cannot be New Gbagi, without Old York there cannot be New York, without the Old Testament there cannot be New Testament.

* To be continued.

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OPINION: Between The Content Of Our Character And The Colour Of Our Currency

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By Suyi Ayodele

There was a Second Republic politician, a stark illiterate, who played a prominent role in helping a particular government to power. He was duly compensated with the post of a commissioner in the Ministry of Local Government and Chieftaincy Affairs. As time went by, the man had irreconcilable issues with the appointing authority, the governor, and he was fired. The commissioner boasted that nobody would ever occupy the office he left. Nobody took the boast of an illiterate seriously. The governor went ahead and appointed a replacement. When the sacked commissioner heard about the appointment, he approached the new appointee and said: “Bùòdá, èyin ni wón gbé s’íbè. Aso tí ìpìn bá bó sílè kò sí baba eranko tó lò wo láíláí” (Elderly one, you are the one appointed. Whichever cloth the insect, ìpìn, puts off, no other animal will ever wear it). But before the new man assumed duty, the government changed every piece of furniture in the office, changed the rug and repainted. They knew that the immediate commissioner was very versed in metaphysics. The former man laughed it off. He waited like the old vulture he was. The new appointee was sworn in and moved to the office. Then the unexpected happened. The new man collapsed and was rushed out. When contacted, the sacked commissioner said he was shocked at the ignorance of the government, which went about changing the office paints and the furniture. He intoned that whether the furniture was changed a million times and the walls painted as many times as possible, the curse he placed was on the nomenclature of that office. The government got wiser thereafter and never appointed anyone into that ministry until the government ended its tenure.

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Ìkórè (harvest) season used to be the liveliest period of our Anglican Communion in the days of yore. We always looked forward to those colourful celebrations. The healthy competition among the various egbé (groups) in the church was infectious. The womenfolk were the most colourful. My late mother belonged to the Egbé Ìgbàlàyemì (Salvation Befits Me) group. Women younger than her were grouped into Egbé ÌwàbíOlórun (Character like of God). There were other groups, fighting for the Àsíá (plaque). Those women could sing. Most of their songs then were philosophical as they were didactic- speaking to morals, ethos and the dignity of humanity. One of such songs speaks to our discourse today. I crave your indulgence to render the lyrics in its native form. It goes thus: Ùwà l’ènìyàn – Character is the man/Hójé hùnkàn pàtàkì – It is of great value/ Olori Egbé yá múra súwá o – Leader of our group, pay attention to your character.

The women of my mother’s epoch (1927-2006) knew that character is of great value. At any given opportunity, they impressed on their leaders that they would need good character to be able to steer the ship of the groups to the shore of glory (ibùdó ògo). So, they constantly encouraged their Ìyá Egbés to be mindful of their character. Character is the man. What wisdom!

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The educationists, who designed our curricula for our early education, were equally wise. They included in the learning processes of those days, ethical orientation programmes that ensured that before we started our classes, we were made to affirm the place of good character above academic excellence. We called it “Àkósórì” (rote learning). Most of the “Àkósórì” were poems written by the best of that era in children’s literature, Joseph Folahan Odunjo, popularly known as J .F. Odunjo. As we assembled to pray and listen to the daily instructions from the headmaster, we would recite one Àkósórì or the other. One of such recitations has its first clause as: “Tojú ìwà re òré mi” (Take care of your character, my friend). The recitation says money, beauty and education without character is nothing.

For wrote another poem in his Alawiye Series, titled, “Ise Logun ise” (Work is the antidote for poverty). He emphasises the need to be self-dependent and rely on one’s efforts and cut off entitlement mentality. The import of the messages in all the poems is about good character. If any man, and by extension, a nation or a people must make any progress, the character of such a man or people must be above board. No nation without leaders of good character can make any progress. You may change the policy directions as many times as you can, without a change in character for positive dispositions, nothing will change. These are the lessons we were taught in those good old days. The question now is: How many of our leaders still remember those messages? How many are applying them in the running of the nation?
On October 26, 2022, the Governor of the Central Bank of Nigeria (CBN), Godwin Emefiele, announced that our currency, the Naira, in 200, 500 and 1000 denominations would be redesigned. The CBN top shot said that one of the principal factors responsible for the policy is the issue of hoarding of the banknotes by some Nigerians. Like edible commodities, some Nigerians are in the habit of hoarding the nation’s banknotes. According to Emefiele, over 80 per cent of the currency in circulation was outside the vaults of the commercial banks. He gave a worrisome figure. Of the total sum of N3.2 trillion printed Nigerian currency in circulation, as at September this year, a huge sum of N2.73 trillion was in the hands of individuals, outside the vaults of the various banks. What the CBN Governor was saying in the usual government diplomatic parlance is that some greedy Nigerians are in possession of over 80 percent of our entire money in circulation.

I was privileged to be taught elementary Economics in secondary school by two brilliant minds; Messrs Alebiosu in Form Four, and Fabamise in Form Five. These two gentlemen, if they were to explain the scenario painted by Emefiele, would simply say: because such a huge amount of our currency are outside the banking halls, where the banks could lend them to investors, our economic development is halted and where there are no companies and cottage industries, the unemployment rates will be high. Alebiosu and Fabamise would then swear that should that be the case, poverty, a very crushing one, would be the lot of the people. Simple Economics! That is exactly what we are experiencing in the country today. The CBN boss said that to arrest the situation, we would have to redesign our currency notes from the N200 denomination to the highest, which is the N1000 note. Then, measures were put in place to ensure that those hoarding the Naira notes would not be able to deposit them in large figures. I will not bother with all those measures for just one simple reason: those who have the capacity to hoard 80 percent of our money in circulation also have the capacity to frustrate any measure aimed at getting at them.

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Why would anyone, for instance, bury say, N1 billion in a hole in his bedroom? What sort of human beings would mop up over 80 percent of a nation’s money in circulation and keep that to themselves while poverty walks the streets of Nigeria in three piece suits? The answer is, again, character. Only a man of character, and good character for that matter, would realise that a wealthy man among millions of poor relations is the poorest of all men. Character alone would teach a man that appropriating a communal purse for personal use is tantamount to pure madness.

That is why, on a personal level, I find Emefiele’s policy of redesigning the Naira as not only inappropriate, but highly ridiculous. I will leave economists and financial experts to deal with the issues of the implications of the policy on the nation’s economy. I will equally not bother myself with the negative effects many of the aforementioned experts said it would bring to bear on our already comatose economy. My point here is: how long, after the redesigning, will it take the same hawks to mop up the newly introduced notes and hoard them the same way they did to the ones Emefiele and the voodoo economists of the Muhammadu Buhari administration are planning to change from December 15, 2022 to January 31, 2023? How do you redesign a currency without a corresponding redesigning of the character of the players in the nation’s economy? It is amusing, you know. The policy reminds me of the story of a Second Republic politician told above.

Rather than changing the colours of our Naira notes like a chameleon, Nigeria needs to change the characters of the money bags, the politicians, the businessmen and women, who get tax reliefs without any corresponding effects on the lives of the average citizens. When the government gives the monopoly of virtually every commodity to an individual, such a government ought to go a step further to check how much such commodities cost in the Nigerian markets. When a multi billionaire gets tax relief for many years, we need to ask him what he is spending the extra money on. Is it on what is beneficial to the mass of the people or what? We need to put a punitive system in place such that once we discover a huge amount of money on someone’s farm; such an individual is heavily punished.

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If it is true that a few Nigerians are hoarding over 80 percent of our Naira notes, we need to ask ourselves questions. For instance, how many of our past governors have been indicted for financial infractions? How many billions of naira have we traced to them? Where did they invest the money? How many of them are in jail houses for such infractions? Was it not recently that the same government, which promised to fight corruption, granted amnesty to former Governors Joshua Dariye and Jolly Nyame of  Plateau and Taraba States, respectively? These were individuals jailed for helping themselves to their states’ funds and before they could finish their terms, they were set free. What message is the government passing to the current and future hawks occupying leadership positions in the country? Is it our currency and its colours that should change or our orientation as a people? I can go on and on. For me, I think the issue of currency hoarding goes beyond changing the colours of the Naira notes. What Nigeria needs, and what it lacks in a very devastating magnitude, is the ethical orientation that would make such hideous practice a condemnable act, punishable by the laws of the land. What we need is a strong institution that punishes infractions like currency hoarding or currency decimation. A country which promotes, worships and rewards rogues like Nigeria does can change the colours of its banknotes as many times as it wishes; without a change in the character of those running roughshod over the affairs of the country, the currency redesigning becomes another hollow ritual! Like we say in my Ekiti dialect:  hi a luffecti – it will have no effect. The exercise is like a woman who changes her husband without changing her character, she will still come back to the same old problem.

Suyi Ayodele is a senior journalist, South-South/South-East editor, Nigerian Tribune, and a columnist with the same paper.

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OPINION: Adamu’s Lamentation Equals Buhari’s Failure

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By Suyi Ayodele

Lord Henry Peter Brougham lived between September 19, 1778 and May 7, 1868. As a British statesman, Brougham was involved in the transformation of Great Britain. He participated actively in the birth of the 1832 Reform Act and the 1833 Slave Abolition Act. His greatest weapon in abolishing slavery was education. His most memorable quote: “Education makes a people easy to lead but difficult to drive, easy to govern but difficult to enslave”, remains evergreen. He followed his principle about the invaluable importance of education all through his political careers. The greatest of his achievements was the establishment of the University College London. He later became Rector, University of Edinburgh and also established the Society for the Diffusion of Useful Knowledge. That is how good leaders transform the lives of their people. But not so with Adamu Adamu and the government he serves as Minister of Education.

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Adamu’s Wikipedia entry says: “He is a polyglot and speaks Hausa, English, Persian, Arabic and French”. That is where the beauty of his personage ends. He has been in government as a minister in charge of the nation’s education for almost eight years now. In government and governance, Adamu Adamu is a monumental failure. He admitted that himself on Thursday, November 3, 2022. He spoke at the 66th Meeting of the National Council on Education (NCE), which was held in Abuja. Most media platforms that reported the event had similar and fascinating headlines; “I have failed – Education Minister Adamu Regrets Not Ending Out-of-School Children Crisis”, the platforms reported. We are in the season of elections. Adamu’s ruling APC is seeking a revalidation of the mandates Nigerians gave to it in 2015 and 2019. Like the witches of old confessed their atrocities at the village square, Adamu was out on Thursday to confess his abysmal performance in the Ministry of Education, where he has ruined everything noble and ideal about that sector.

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When you look at Adamu and his confession of failure, one cannot divorce him from his appointing authority, General Muhammadu Buhari. The elders say no one can cut the thumb into two and conclude that the head is not a relation of the neck. What the Buhari-led administration cannot destroy does not exist. Or, better still, what the Buhari-led administration has not destroyed since the Daura retired General came to Aso Rock Villa in 2015 does not exist. Fights against corruption and insecurity, which Buhari and his promoters anchored the Daura General’s quest for the presidency on, have since gone to the dogs. Name any segment of Nigeria’s national life that is still standing under the administration; you will find none! Many Nigerians believe that the latest medical tourism of Buhari to London at the wake of the migration of diplomats from Abuja, was his own stylish way of japaing! The arguments were so strong that one could hardly fault them. On a personal note, I don’t want to believe that Buhari ran away to London so that he would not be around when the security threat advisories issued by the USA, the UK, Canada and other sane countries become a reality. There is an old Ekiti folk song that makes nonsense of such a venture, to wit: ” “Ò dàrán Sule ò sà rí’Bádán, Íbádán he hi tì’rán hó mó bo hàlè ko yà júyá re” – he committed a crime and ran to Ibadan; Ibadan does not obliterate crimes; return home and face the consequences of your action. As much as I don’t believe the theory of Buhari japa, one cannot but question the wisdom in the timing of the medical trip, especially, when the president was not in any life-threatening medical condition. But how are we sure of that? Has Buhari ever told us what ails him since he has been spending our patrimony on his unending medical jamboree? Yeah, only on one occasion. He once told us that his ears were aching such that he could not fly to Lagos from Abuja for an official assignment. And, in all honesty, the president behaves very much like someone whose auditory canal has a perennial problem akin to what my mother tongue calls “eti ndun e” – your ears are paining you (transliteration). Don’t let us bother about the full semiotic implications of that clause in my mother tongue; lest we are accused of being uncharitable to the exalted office of the president.

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But I digress! Let us return to Adamu and his lamentations. The minister, who once walked out on Nigerian students on a live TV interaction, said that he noticed that with almost seven years in the saddle as the Minister of Education, he is the longest serving minister in that ministry. That is highly commendable. Buhari has retained him in that position not because of Adamu’s sterling performances, but because the appointing authority does not appear to have put any measure in place to estimate the performances of his appointees. In a cabinet where the man in charge is truly in charge, an Adamu Adamu would not have lasted six months. So it is not shocking that the man came to openly admit that he had failed. According to him, his priority while coming to the office was to solve the problem of out-of-school children. Amend that to read: “not-in-school children”. Seven years down the line, Adamu’s scorecard reads: “Seven years ago, when I became Minister, I made it (out-of-school-children challenge) my priority and up till this moment, it is my priority. I recently received a phone call from one of our elders where he informed me that I am now the longest-serving Minister of Education. I didn’t know and I didn’t really care because the only thing that worried me was that I came into office with the resolve to remove out-of-school children and I have failed so for seven years. I have been unable to do this”. That is another novel happening in the Buhari regime; where a student will score himself F9 and will still be retained as the Head Boy!

Adamu is from Bauchi State. The United Nations Educational, Scientific and Cultural Organisation (UNESCO), recently released its data on out-of-school-children. According to the report as published by most media in Nigeria on August 26, 2022, Bauchi State has the highest number of 1,239,759 out-of-school children. The records are there in the archives of the Ministry of Education, where Adamu holds sway as the tormentor-in-chief of the Academic Staff Union of Universities, ASUU, and other allied unions in our universities. It is also not an irony that Katsina State, the home state of General Buhari, follows Bauchi State with 781,500 out-of-school children amongst the educationally-disadvantaged states of the North. In performance, using all indices, Adamu and Buhari are dizygotic twins! One can now see why Buhari has not noticed that Adamu has been a non-performing minister in his cabinet. When an administration has the penchant to reward failure with political patronage like the Buhari administration does, an Adamu will be in that cabinet for its entire lifespan! Why should anybody be worried about Buhari again? A man who steps on his own white garment will not blink an eyelid before he sets another man’s babariga on fire! Little wonder that while the entire country is shouting itself hoarse about the insecurity and mindless bloodletting in the country, Buhari sits in his parlour drinking fura da nunu, picking his teeth while crossing his legs.

But Adamu should not be delusional that he has only failed in the primary education segment. The Bauchi-born “polyglot” (of what use?) should equally know that he has taken our educational architecture back to the Stone Age. While we will concede to him the garland of the longest serving minister of education, we will also like to add to his laurels, the trophy for scoring a hat trick as the only minister of education who has succeeded in keeping our children out of their campuses for nine months in 2022 and eight months in 2022. Yet, we are still on the verge of another ASUU strike! Why Adamu and Buhari have decided to attack education in such a vicious manner requires our collective enquiry.

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President Goodluck Ebele Jonathan, a clear postulant in esoteric matters, thought he could pacify the wizards of the North by taking their out-of-school-children off the streets. He established 165 Almajiri schools all over the northern zone. When the agents of change kicked him out of power and handed over the leash to Buhari, the first thing the new administration did in 2015 was to discontinue the Almajiri schools’ programme. No explanation was given. One can only hazard a guess. The most probable cause is the lazy argument that the Almajiri phenomenon is a religious thing- an argument that flies in the face of logic when one considers the fact that the elites of the north have their children in choice schools outside the shores of Nigeria.

If indeed Almajiri is all about the Islamic religion, how come that Prophet Mohammed (pbuh) remains one of the most educated prophets in history. If Almajiri is about religion, is the north of Adamu and Buhari more Islamic than Saudi Arabia, the United Arab Emirate, UAE or Qatar? In the UNICEF report of June 2022, the world body listed the number of out-of-school-children in Saudi Arabia to be 177, 254 (2020); UAE, 947 (2020) and Qatar, 2, 947 (2019). But in Adamu’s Bauchi, the figure is 1,239,759 and Buhari’s Katsina State records 781,500. The ‘two gentlemen’ go to Mecca for the holy pilgrimage. Then you wonder what they learn from the holy land! In Qatar for example, an Education City spanning 12 kilometres was established to house multiple educational and research institutes. This is how one website describes the city: “Education City, our flagship initiative, is a pretty unique place. During just one short walk—or tram ride—around campus, you could be visiting an Ivy League university, cross the street to browse one of the region’s largest libraries, and then attend an open-mic at the neighboring university behind it”. Check how many Nigerian leaders go to these Arab countries for holidays and you will be tempted to wish them ill luck in their next voyage!

As we speak, due to the lack of fidelity on the part of the current government and its congenital tendencies to always break its own truces, our children will soon be back home as another strike action looms. Following the injunction secured by the government against the eight-month old strike action by ASUU, and the intervention of the Speaker of the House of Representatives, Femi Gbajabiamila, the university lecturers called off the strike on the understanding that 50 percent of their withheld salaries would be paid immediately and the balance spread over months. What did the government do after the lecturers honoured their own side of the bargain? Rather than pay the agreed percentage of the withheld salaries, the Ministry of Labour and Employment advised the government to pay a “pro-rata” salary to the university’s teachers. Olajide Oshundun, the Public Relations Officer for the ministry, while justifying the government’s betrayal of its own cause, said that the lecturers “were paid pro-rata according to the number of days they worked in October. You cannot pay them for work not done. Everybody’s hands are tied”. Crass arrogance. But a more cerebral body, the Committee of Vice-Chancellors of Nigerian Universities (CVCNU) has faulted that, warning that the Federal Government cannot apply for no work, no pay policy to the university lecturers. Professor Yakubu Ochefu, CVCNU Secretary General, reminded the government that the lecturers reluctantly suspended their eight month-strike on the basis of “trust” and urged the government not to play pranks on the intelligence of the lecturers. You ask me: Ochefu can as well take his counsel to the Marines. This government is not just deaf and dumb; it finds it difficult to comprehend any logic. What will follow Chris Ngige’s “pro-rata” salary for ASUU members is pregnant, nursing a set of triplets and at the same time asking for conjugal benevolence from the husband!

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Already, the University of Jos chapter of ASUU has set the ball rolling. On Friday last week, the UNIJOS ASUU asked all its members to stay at home until their withheld salaries are paid. Professor Lazarus Maigoro, the branch chairman of ASUU who issued the directive in UNIJOS said: “In view of the bottleneck placed by Ngige towards paying our members the backlog of our salaries, the congress of ASUU, University of Jos met today 4th November, 2022 and resolved to stay at home, though not on strike until the backlog of the withheld salaries are paid. For the avoidance of doubt, our members are back to work, willing and ready to work but are unable to work. Based on the revised academic calendar for the 2020/2021 session approved by the senate of the university, lectures should have started already but the challenge of lack of payment of salaries has constrained our members from going to the classroom to teach. What this implies is that the students who have resumed already will have to wait indefinitely while we wait for our withheld salaries to be paid to us, unfortunately, the struggle continues”. Game! ASUU, as I was penning this, had called its NEC meeting to review the whole issue. It is now clear, even to the blind that Adamu has not only failed in his “priority” of putting an end to the growing out-of-school-children in Nigeria, he has equally succeeded in making our university undergraduates become not-in-school-children! May posterity judge between us and our leaders of this epoch!

Suyi Ayodele is a senior journalist, South-South/South-East Editor, Nigerian Tribune and columnist with the same paper.

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