The Super Eagles of Nigeria, the country’s national team would file out today to play against the Black Stars of Ghana in the return leg of the final qualifying match for the World Cup in Qatar, November 2022. Africa has five slots in the tournament. Four days ago, the Eagles and the Black Stars in the first leg of their final encounter ended the match 0-0. That was a very disappointing match. A winner must emerge today. The winner will go to Qatar 2022. The Ghanaians have been boasting that they would stop Nigeria. They must not be allowed to do so. The matter between Nigeria and Ghana goes beyond football. It is all about national pride, brand and identity, from football, to jollof rice, women, men, culture and fashion.

Austin Eguavoen and his team must be told very clearly, that they cannot and they must not disgrace us. We are Nigerians. Our political leaders may not mean well. Our institutions may not work. The national currency may be sliding. The country’s unemployment rate may be high. But we, as a people, are diamonds. We do not like to be disgraced. We do not enjoy humiliation. We love to win.

Last week, the Super Eagles against Ghana at the Baba Yara, Kumasi Stadium played as if Ogbono soup had been splattered all over the football field. The only man who could stand firm was the goalkeeper, Francis Uzoho. Nobody must fall down anyhow today as if they are wearing banana peel boots. Nobody must put us to shame. Eguavoen and his team must not disgrace us.

Play whatever pattern you want: 4-2-3-1, 3-5-2. Just score the goals and shut up the likes of John Dumelo, a Ghanaian actor who thinks he can run his mouth all over Nigeria’s reputation. Wake up Eagles, do something good!  The best gift anyone can give Nigerians at this moment is  a 2022 World Cup ticket.

We may all be so busy watching the World Cup, the 2023 general election may end up as just another event.

Let’s show the Ghanaians that our football, like our jollof, is better than theirs. As they say on the streets, today na today!

The Leader of APC Progressive Youth Movement (PYM), Prince Mustapha Audu, has ruled out participation by youths of the All Progressives Congress (APC) in the 2023 Presidential election.

According to him, all they want is to be carried along.

He said the PYM wants a President that will appoint people below the age of 50 as ministers.

Audu, who is the son of the former governor of Kogi State, the late Prince Abubakar Audu, made this known on Saturday while featuring as guest on a zoom meeting on CityFM programme, “City Talks with Reuben Abati”.

Speaking on the topic: “APC National Convention”, the PYM leader said they are ready to work hand in hand with any president the party is going to produce, that is ready to carry young people along.

He said APC is the only party with with young people that are active, agile and ready to stand up and challenge the system to get what is right.

“Once younger people with fresh ideas, energy, drive, and motivation come into the system, they will be able to make a difference and change things.

“This is why the PYM has been insisting that no convention can occur without young people being an essential part of it.

“Majority of the demographics in Nigeria are youths. 70 percent of the over 200 million people in Nigeria are young people; that is over 160 million people are young in Nigeria.

“So for any party to succeed, you must show a huge representation of these demographics, and this is what the APC has realized,”  Audu explained.

On the profile of the APC candidates showing interest in the Presidential seat, the PYM leader said: “What I believe is that you cannot do away with experience.

” As young people, our clamor is not to be president but to be chairman of the party. There should be a mix of older people with experience and younger ones with energy, ingenuity and passion.”

[persecondnews]

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Date: Saturday, March 26, 2022

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Omoba Adedoyin Ajibike Okupe - the man popularly known at the “attack dog” of Nigerian politics, who eventually re-christened himself “the attack lion” is 70 today, March 22, 2022. Yesterday, friends and family gathered in Lagos, to honour him at the public presentation of a book he has written to mark the occasion: Double Jeopardy-The Doyin Okupe Story. There are further celebrations today; a church service and a party in the evening. It was a great pleasure for me to have been invited to review the book at the Nigerian Institute of International Affairs (NIIA). Although I got the book around 6 pm on Sunday, Dr. Okupe is one of those persons to whom it is difficult to say No. His personality is compelling. He is forever persuasive and genial. Reading the book turned out to be a great delight: for a text written in six weeks, it is an impressive outing. No one else can tell the Doyin Okupe story better than the man himself, and indeed after four decades in the Nigerian public space as a medical doctor turned political marketing guru, politician, and Presidential spokesperson, Okupe has a story to tell. He delivers his narrative in a lucid, racy, engaging and chronological manner.

I find the title of the book curious, however. Why double jeopardy? Jeopardy has a negative connotation. Double jeopardy is a legal term referring to the conviction of a person for the same offence, based on the same facts, twice. Okupe considers his unceremonious exit from the Obasanjo administration which he served as Special Assistant on Media, clearly as first jeopardy. His second jeopardy is described as his exit, without profit, from the Jonathan administration when the Peoples Democratic Party (PDP) lost the Presidential election in 2015. Okupe’s book could well have been titled “My Odyssey”. What he chronicles is a long, eventful and adventurous account of his role in the Nigerian political and social space in more than 40 years. His life has been one of privilege, accomplishments, and opportunities. At 70, he can indeed look back with a feeling of fulfillment, and pride, that he has so far had a good run, not double jeopardy and he is not yet done. Very few people have been as privileged. In the business of political marketing, perhaps the only two persons in recent memory that can be rated higher would be Chief Duro Onabule, who served as spokesperson of General Ibrahim Babangida’s military government for close to nine years, and may be Igwe Alex Nwokedi who was an outstanding communicator who served a military Head of State (General Olusegun Obasanjo) and a civilian President (Alhaji Shehu Shagari).  If there is any other, such persons may not be of the same rank as Doyin Okupe in terms of reach, colour and capacity for heavy-hitting political communication. It is not for nothing that he is known as the “attack lion”. Over the years, Okupe has carved a niche for himself in that genre.

The irony is that he is originally a medical doctor. Double Jeopardy – The Doyin Okupe Story is 316 pages long. It is divided into two parts, and has a total of 40 Chapters. The first part of the book tells the story of his beginnings, upbringing, education, his life in the medical and political theatres and what he has seen in the politics of Nigeria as role player, citizen and aide to Presidents. In the second part, he presents more or less a manifesto for leadership as he expresses his opinions about key national issues such as the rule of law, the police, insecurity, structure, education, housing, youth employment, inadequate power supply and health care delivery. This therefore is part-autobiography, part-manifesto and a memoir on Nigeria’s contemporary political developments. Okupe has written an insider-participant’s account with such forthrightness that is unmistakable. He does not even spare himself. With a bold face, he documents his record as a polygamist, or serial monogamist, with a record of four wives and nine children and a retinue of grandchildren. He is himself a product of a similar background. He is the child of the 9^th wife out of his father’s ten wives, and the 17^th child out of 41 children.                

Born in Iperu in 1952, his father, Chief Matthew Adekoya Okupe was a haulage business owner who in 1945 established a bank – the Agbonmagbe Bank which had branches in the North and the South in Zaria, Ebute Meta, Mushin, Ago-Iwoye and  Ijebu Igbo. The bank would eventually become the National Bank, and transmute into a new brand, what is known today as Wema Bank. Chief Okupe eventually went into politics, a contemporary of Chief Obafemi Awolowo, H.O. Davies, Akin Maja, and Alhaji S. O. Gbadamosi. Okupe’s foray into politics was not influenced by his father, but the elder Okupe was his first hero, who taught him about values, temperance and faith. In this book, Okupe pays tribute to many mentors: those who have impacted his life positively and given him opportunities in life. These include his maternal grandmother, who taught him the art of discipline, his half-sister, Dr (Mrs) Adeola Olumide (nee Okupe), a medical doctor who insisted that the best path for him in life would be a career in medicine, Chief Akin Ogunmade-Davies who introduced him to the world of political communication and public relations, Chief Duro Onabule, who as editor of the National Concord newspaper taught Okupe the rudiments of media practice and writing, and gave him a platform to be heard. There was also Biodun Shobanjo, of Insight Communications with whom he worked on political marketing for the National Republican Convention (NRC).  

Many in the Nigerian political space know Okupe for his rambunctious style. Whatever rascality anyone may ascribe to him seems to have been acquired in his days as a student at Igbobi College, Lagos where as a young man nicknamed “Dorrie”, he acquired quite a reputation for unconventional behaviour. He eventually ended up at the University of Ibadan. He gained admission to study Medicine at the age of 19. He graduated at 24. By his own account, he was an excellent student who took his studies seriously, and also enjoyed the privilege of having very good teachers. He is so proud of the training that he received, he tells his readers: “I have not practised medicine for a long time but  I can still consider myself very proficient in Medicine because this lecturer of mine took me through every aspect of medicine. …Till today, you can’t fault my diagnosis. I learnt medicine from a genius. It was the knowledge in Medicine acquired from Professor Bademosi that I used in Surgery, Cardiology and other departments.” (p. 35). Well, I don’t know about diagnosis. What this writer knows is that when he was Dr Doyin Okupe’s colleague at the Presidential Villa during the Jonathan years, we used to crack jokes behind his back that he had left his chosen field of Medicine for so long, and made a detour into politics for too many years, nobody should accept any prescription from him -  even for Malaria, because he might not remember!

Dr. Okupe actually practised medicine for a short while. After his National Youth Service year in 1978, he worked briefly at the St. Nicholas Hospital in Lagos, and also at Juli-San Clinic, also in Lagos. In 1982, he and two others - Dr. Seyi Roberts and Dr. Ladi Okuboyejo teamed up to set up a joint practice, The Royal Cross Medical Centre in Obalende, Lagos. The practice thrived. The young doctors had great fun, and there was Iya Modinat, who sold delicious rice “a stone’s throw from the clinic,” whose joint soon became a major attraction for many young Executives who patronized her and also stopped by at the clinic in the evenings. Dr. Okupe did not stay long in the Medical Theatre. He had developed interest in politics as a part-time vocation. He attended meetings of the National Party of Nigeria (NPN), the ruling party in Nigeria at the time, but an opposition party in Lagos. He chose the NPN because he wanted to play politics at the National level. He rose quickly within the party ranks to become the Vice Chairman for Epetedo Ward, and later Secretary of Eti Osa Local Government in 1978/1980. Okupe was an associate of Dr Wahab Dosunmu who would later become Federal Minister of Works and Housing. In 1982, he contested for the Federal House of Representatives. His career as a politician had effectively begun. A substantial part of the book is understandably devoted to this new career, with Okupe’s account of his membership and participation in such political groupings as the Liberal Convention, the Alagbo Group, the National Republican Convention (NRC) which he would later serve as National Publicity Secretary, the People’s Democratic Party, the National Accord Party, and others.

His political journey is the perfect stuff of adventure. He tells not just his story, but his encounters and relationships with others, across the country, North and South. In over 40 years, Okupe comes across as an experienced politician and bridge builder who was either at the ringside or inside the arena during critical moments in Nigerian history. Readers would find particularly interesting his account of the processes leading to the formation of political parties and groups, the politics of June 12, the formation of the Oodua People’s Congress, the emergence and activities of the National Democratic Coalition (NADECO) as well as his interaction with key political figures: Chief Tom Ikimi,  Dr. Frederick Fasehun, Rufus Ada George, Bamanga Tukur, Awwal Tukur, Bashir Tofa, Chief Ayo Adebanjo, Chief Bola Ige, Chief Segun Osoba, Buruji Kashamu, Chief Edwin Clark and others.  

The high point of Dr Doyin Okupe’s political career is readily his appointment by President Olusegun Obasanjo as his government’s Special Assistant on Media. This raised Okupe’s profile and shot him into national and international limelight. He gives a detailed and robust account of an appointment that gave him so much joy and fulfillment but he was shocked when the President sacked him! Thus began a period in his life that he classified as “Half-Time”, a period of about 11 years (2001 -2012)  during which he tried his hands at entrepreneurship and had to hustle for survival and capital. As fate would have it, he had the opportunity of a return to the Presidential Villa under President Goodluck Jonathan as Senior Special Assistant, Public Affairs in 2012. We worked together. He was a very attentive and committed heavy-hitter. One of his first declarations on assumption of duty was that he was no longer “an attack dog” but an “attack lion”. The Jonathan administration needed a lion in its attacking mid-field. The Action Congress of Nigeria (ACN) and the coalition of opposition forces that created a Special Purpose Vehicle (SPV) called the All Progressives Congress (APC) bombarded the administration with hypertensive and hyperbolic attacks. Governance turned into vitriol and war by another name. There were issues on the table: the abduction of the Chibok Girls, Boko Haram.  In 2015, the PDP lost the Presidential election. Okupe tells the story of the last days and what he calls “an unpleasant ending” that is - the second jeopardy. He insists that “the APC never won the 2015 Presidential election.”

At 70, Okupe has seen quite a lot and learnt so much about the nature of Nigerian politics and the character of the average politician. In reporting this, he draws attention to the intrigues in political corridors, the sycophancy of politicians, the use of money as a tool of influence and the fetishization, the reign of occultism, in Nigerian politics.  A recurrent refrain in his narrative, however,  is his faith in God, and how God has been faithful to him at every point in his journey, including when he first discovered that when he prays to God from the comfort of his bathroom, the “prayers are always speedily answered.”  Okupe defends himself: he says he does not believe in the use of politics to amass wealth and that he has never stolen a penny. But he says he prefers to forgive those who have wronged him.

The second part of the book is his political manifesto: his plans for the reinvention of Nigeria. Whereas there is little to argue about in the earlier parts of the book which focus on the author’s experience, his prescriptions for Nigeria may generate debate and difference.  It would be recalled that Dr. Doyin Okupe has since declared interest in the 2023 Presidential election in Nigeria. His chosen political platform for pursuing this ambition remains unknown. Questions have also been asked about how he intends to fund what is clearly an even more expensive enterprise, and a far more contentious proposition given the politics of zoning and power rotation as Nigeria embarks on the transition to another change of government at the Federal level. Okupe’s Double Jeopardy may well be taken as a campaign material: he presents himself warts and all, and he defines a social contract for Nigeria. Whatever anyone thinks of his ambition to be President, and the prospects, no one can deny that this is one man who has been here and there, who has lived a life of meaning and impact, and who beyond being a Prince of the Agbonmagbe dynasty of Iperu Remo in Ogun State is all things considered, a jolly good fellow, a media man, a prolific family man, a politician of great rank and so as he turns 70, he deserves hearty cheers, a song and a dance. Congratulations, Dr Okupe:

Iperu Akesan

Akesan Bale Oja

Ara Oju Ona

Obi Owo nso ti won Oro’woka

Akesan d”ade

Omo re da Oja

Olori re ni da Oja…    

Best wishes and many happy returns.

It is difficult to imagine that the Church in Nigeria and its leaders would not be interested in politics as Nigeria begins preparations for the general elections in 2023. A heated and emotional controversy was stirred last weekend when it became public knowledge that the Redeemed Christian Church of God (RCCG) had set up The Directorate of Politics and Governance. Many raised an eyebrow. Why would the Church create a Department of Politics and Governance? Publisher, veteran journalist, newspaper columnist and Presidential aspirant Aare Dele Momodu described the development as “an invitation to Armageddon” in an essay titled “My Kobo Advice to Redeemed Christian Church of God” (ThisDay newspaper, back page, March 12, 2022).  His main concern was what he described as “the general conspiracy theory that our church was setting up an extensive network for the obvious Presidential ambition of the current Vice President, President Yemi Osinbajo”, whereas there are other members of the RCCG, including his good self who are interested in the Presidential race. Why should the Church favour one person over and above other members? 

In a notable response, Kolade Segun Oke-Owo, Deputy Director, Directorate of Politics and Governance, PFN, Ogun State, and National President, Believers in Politics writes as follows: “…The RCCG did not actually create the Directorate of Politics and governance. The creation of the Directorate is a brain child of the Pentecostal Fellowship of Nigeria under His Eminence, Bishop Wale Oke, its National President. The RCCG only became the first among other Pentecostal Churches in Nigeria under the leadership of PFN to kowtow and subscribe to the vision of the Directorate of Politics and Governance. It may also interest Uncle Dele Momodu that the National Directorate of Politics and Governance of the PFN is not headed by a member of the RCCG but a General Overseer from another denomination in the person of Rt. Hon. Pastor Femi Emmanuel.”

The fact that only a few days after the Dele Momodu essay, the Daily Trust newspaper and others published a story indicating that Vice President Yemi Osinbajo has now notified President Muhammadu Buhari of his interest in the 2023 Presidential race, before that was refuted, lent greater currency to the Dele Momodu protest. The truth indeed is that over the past few months, a group of hidden and open persuaders have been threatening to sue Vice President Osinbajo if he did not throw his hat into the 2023 ring. Members of the RCCG have also not helped matters. They have often said that the General Overseer of the Church, Pastor Enoch Adeboye once predicted that a day would come when a member of the Church would become President of Nigeria. When Professor Osinbajo emerged as Vice President of Nigeria in 2015, the members were excited. They talked openly about a prophecy that was about to be fulfilled. Professor Yemi Osinbajo is not just a member of the RCCG Congregation; he is a Pastor and one of the most visible leaders of the Church. Dele Momodu’s essay is a statement of caution: that the church cannot turn itself into a political machinery and a partisan campaign platform for one individual enjoying a special advantage. He is also a member of the Church. The wife of Asiwaju Bola Ahmed Tinubu, also a Presidential aspirant, is equally a member and a Pastor of the Church. He wants the church to be neutral. Equality before God should translate into equality of aspirations under the umbrella of the Church.  Dele Momodu’s supporters have suggested in accompanying reactions that the Church should stay out of partisan politics. In 1961, the Sage, Obafemi Awolowo had put up the same argument as Momodu’s. He said: “It follows that in order that it may discharge its functions, a religious organization must be independent of Government and its patronage and must never be subordinated to its dictates or whims… A religious organization should never allow itself to be regarded as the mouth piece and instrument of the powers-that-be…”. This may be a difficult argument to sustain.

The Church has been enmeshed in politics from time immemorial, from the Roman Empire, to the Medieval Era and to the present day. In the New Testament, the word “ekklesia” which is used to refer to the Church actually means a political assembly, a political association, a gathering. The separation of the State and the Church, or the separation of secular and religious power, has not always been so clear-cut. During the Crusades (circa, 1095 - 1291), Christians fought wars to acquire or regain territory. The Holy Book itself is full of this intersection between the Church, power struggles and secular politics. The clergy are not just spiritual leaders, they fight political battles worse than what is found in the secular community. The argument that the state and religion should be separated is largely theoretical.  In 1534, King Henry VIII of England established the Church of England, away from the Catholic Church following disagreements with Pope Clement VII on the scope of papal authority over marital choices. The politics of it is well captured in Robert Bolt’s A Man for All Seasons. The Anglican Church continues to play a dominant role in British politics. Back home here in Nigeria, the kind of politics that church leaders play, including litigations and open quarrels, is far more vicious than what is found in the regular political arena. To give a case in point would be the acrimonious conflicts over control and succession in the Celestial Church of Christ since the passing of the founder, Samuel Bilewu Joseph Oschoffa in September 1985. In 2015, Pope Francis advised that Catholics must participate in politics. Just as Christians won’t hands off secular and sectarian politics, being human beings and political animals, leaders of the Muslim congregation are also just as involved.  

It should be recognized also that ethnicity and religion are perhaps the two most central factors in the politics of power in Nigeria, as has been proven and examined in such works as Religion, Politics and Power in Northern Nigeria by Matthew Hassan Kukah, Iheanyi Enwerem’s A Dangerous Awakening: The Politicisation of Religion in Nigeria, and Religion and Politics in Nigeria: A Study in Middle Belt Christianity by Neils Kartfelt. Nigerian politicians over the years have used both ethnicity and religion as instruments of manipulating the people for their own purposes, exploiting the people’s fears about domination by the other. Religion has featured prominently in ethnic conflicts in the Middle Belt, on the Plateau, Southern Kaduna and elsewhere, with one group persecuting the other through repeated cycles of violence, and the State, which should enforce peace and justice, is usually partial and biased, taking sides, most cynically, depending on the religious affiliation of the persons in power at the moment. It is this linkage between religious belief and how power is exercised that has resulted in the political patronage of religious groups and the rise of partisanship in places of worship.  Nigerian politicians, regardless of the express provision of the Constitution that there shall be no state religion (Section 10 of the 1999 Constitution) have nonetheless turned religion into a special centre of engagement. In every Government House in the states and the State House in Abuja, there is usually a Mosque and a Church, power shifts between both locations depending on the religion of the main leader in charge, who accordingly appoints Special Advisers and Assistants on Religious matters. Christian leaders send members of their constituency on pilgrimages to Jerusalem. Muslim leaders do the same for members of their religious community. Despite assurances over the years that the state shall no longer fund religious trips, the Pilgrims Welfare Boards of Nigeria continue to exist at all levels.  

The assumption is that a Christian leader would defend the Christian faith and a Muslim leader would do the same for his own constituency as well. In every election at both Federal and State levels, Nigerians have adopted the convention of a Christian and Muslim ticket, in joint political races, to give the people a sense of balance, access and proximity to power.  The most remarkable exception to this pattern occurred in 1993 when a Muslim-Muslim ticket of the Social Democratic Party (SDP) Presidential candidates- Bashorun MKO Abiola and Alhaji Baba Gana Kingibe won the Presidential election. Given the manner in which religion has further driven a wedge between Nigerians, it would be difficult to reproduce that magical moment again, either now, or in the immediate future. The Church in Nigeria believes that the time has come to do more than preaching and praying and become an active political force.

In yet another statement on the matter, titled “The New Dawn: Church Prophetic Political Delivery and Responsibility of the Church (March 11, 2022)”, Bishop Theophilus Taiwo Ajose, Ph. D declared that all church fathers and leaders are required to direct their members and followers to “register for and update their Permanent Voters Cards (PVC) and “urgently join any political party of their choice at the ward (grassroots) levels and participate actively in political activities of that party while upholding righteousness.” It is important to further understand the context of this ideological declaration. Hitherto, the Church in Nigeria acted as the moral compass without necessarily being partisan. During the struggle for democracy, 1993 -1999, Catholic Bishops, leaders of the Anglican Church and the Pentecostal Federation fought for the rights of Bashorun Abiola and Baba Gana Kingibe to be given their mandate. It didn’t matter that both men were Muslims. The Church was a modulating voice of reason. The Catholic Bishops Conference of Nigeria and the Catholic Secretariat through the Justice Development and Peace Departments of the Church fought for democracy and development. The Anglican Church and the Pentecostal Federation were also in the forefront of the struggle. Many would remember the heroism of the Rt. Rev Peter Adebiyi, one of Chief Abraham Adesanya’s most trusted lieutenants, popularly known as the NADECO Bishop, Bishop Bolanle Gbonigi and his fiery sermons and the stinging interventions of John Cardinal Onaiyekan, as well as the activism of the likes of Fr. Matthew Hassan Kukah, Fr. George Ehusani, Fr. John Uba Ofei and and Fr. Iheanyi Enwerem. Catholic priests on one occasion trooped to the streets in defence of democracy! Today, Nigerian church leaders and the Congregation are more interested in fighting for their own. They want their own people in power, even at the traditional, grassroots level. But that didn’t start now.

I recall that as President Goodluck Jonathan’s spokesperson in the lead up to the 2015 general elections, in the course of the campaigns, our campaign train visited as many major churches in the country as possible. We saw crowds of potential voters. Prayers were offered. There were declarations of vision and revelations. The Church was not necessarily fighting for democracy in 2014/2015. It wanted to protect its members who had become victims of religious and ethnic conflicts. Church leaders wanted a Christian President to remain in office to address the emerging crisis. Later, when I ran on the platform of the People’s Democratic Party as a Deputy Gubernatorial candidate in Ogun State in 2018/19, it was part of my schedule as the Christian on the PDP Muslim-Christian ticket to interface with the Christian community. We had a high-ranking member of the PFN in our political camp who made the necessary arrangements, and hence, we went from one church to the other, preaching to church elders. I even participated in debates organized by churches for political party candidates. It was clear to me from the interactions that church leaders in Ogun State wanted power to shift to a Christian candidate, the outgoing Governor then, being a Muslim who had spent eight years in office.  If the church leaders saw any visions, they did not tell me.  

It is perhaps the same drama that is now playing out ahead of the 2023 general elections. With a Muslim as Nigerian President for eight years, and with the Nigerian Christian community convinced that a Muslim-led Nigerian Presidency persecutes Christians and pampers Muslims, the Church of Nigeria appears resolved to get into the arena of action.  It seems Christian forces are now ready to sponsor candidates and mobilize the Congregation, armed with PVCs. The Church has also been drawn into the politics of zoning and rotation. It won’t be long before the various branches of the PFN begin to have chapters of political parties. No one should be surprised if some churches ask every soon that they should be designated as polling units or centres! When that happens, sermons in churches would become political manifestoes. It would be a reflection of how desperate every Nigerian constituency has become, how badly religion has divided us, and how high the stakes would be in 2023.  

The truth is that churches in Nigeria today have become far more secular than they were a few years ago. The original words of the Lord Jesus Christ distinguished between the secular and the spiritual thus: “Render to Caesar the things that are Caesar’s and to God the things that are God’s” (Mark 12: 17). But in Nigeria today, those in charge of God’s affairs are threatening to contest with Caesar. They seek to move from a place of independence and spiritual power to the main arena. Many churches are personal estates. Many are business investments. The other day, the General Overseer of the Christ Living Hope Church with Headquarters in Anambra, Rev. Ugochuckwu Emmanuel Ekwem was caught at the Murtala Muhammed International Airport by the Nigeria Drug Law Enforcement Agency (NDLEA) trying to smuggle 54 sticks of drugs to Kenya. Religious faith is in decline in Nigeria. Political belief is about to dilute religious belief, far more aggressively. The church is seeking redemption through politics. How far will it or can it go?

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Date: Saturday, March 12, 2022

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So much has happened locally and globally recently - the nerve-wracking fuel scarcity in Nigeria, the war in Ukraine, the signing of the Electoral Act (Amendment) Bill and the attendant controversies, the amendment of 68 clauses in the 1999 Constitution also, so much really that the Nigerian commentariat has more or less overlooked some of the quiet significant issues within the Nigerian polity. While this may be understandable given the relative weight and urgency of news, it seems to me that one issue that should be highlighted is the political crisis in Zamfara State, and how this speaks to the character of Nigerian politicians, the politics of opportunism and the fault lines of Nigerian politics. For the benefit of those who may have forgotten, after the 2019 general elections, the All Progressives Congress in Zamfara State was declared winner of the Gubernatorial election, having won the majority of the votes. But some members of the party challenged this outcome, on the grounds that the party did not conduct a lawful primary to select the gubernatorial candidate as required by the Electoral Act. Ahead of the 2019 general election, the APC in Zamfara state was in fact, divided right down the middle.

It eventually ended up as one of the three states whose Gubernatorial elections were altered through court cases. In May 2019, the Supreme Court voided the victory of the APC, and awarded victory to the People’s Democratic Party (PDP) which was a very distant second to the APC. In the election,  the APC Governorship candidate, Muktar Idris, was declared winner with 534, 541 votes to defeat Bello Muhammad  Matawalle of the PDP who had 189, 452 votes. In the State House of Assembly, the APC won all the available 24 seats.  The main ground for the ruling was that the primary conducted by the APC was unlawful. The injury to the APC was thus self-inflicted. The party’s plight was in other words, akin to an own goal in a football match. The PDP that benefitted from this did not even score up to two-thirds of the votes. Every effort to get the Supreme Court to set aside its ruling in the Zamfara case and the Imo case in which there was some strange arithmetic that threw up the fourth  person in the in the election race,  did not succeed, raising further concerns about the importance of pre-election matters and how political parties conduct their affairs.

In Zamfara, the obvious beneficiary of the crisis was Bello Matawalle and 24 members of the State House of Assembly who got into office by sheer default. Vice President Yemi Osinbajo, a Professor of Law drew attention to this recently when he argued that the courts should probably pay more attention to the expressed will of the people rather than technicalities. My response to that was that it was strange to hear the Law Professor questioning what looked like a straightforward application of the law on the basis of his own partisan commitments. The Vice President was speaking at the 53^rd Conference of the National Association of Law Teachers in Kano on the theme: “Law, Democracy and the Electoral Process”. Recent developments in Zamfara State have now raised fresh questions, beyond the judgment itself.

Matawalle, who became Governor by default, was a member of the All Progressives Congress in Zamfara State in the lead up to the 2019 Gubernatorial election. He had been in the ANPP, then he later joined the PDP.  He wanted to get power by all means. He tried the Gubernatorial race in 2015 against then Governor Abdulaziz Yari and failed. He would later become the face of the PDP in the state. But to consolidate his position and to strengthen himself against speculations that disgruntled elements in the APC who had disagreed  with then Governor Abdulaziz Yari and were on their way to the PDP led by Senator Kabir Marafa, Abu  Magaji, and Dauda Lawal, Matawalle felt a need to strengthen his hold on the PDP.  He simply linked up with General Aliyu Gusau, the de facto leader of the PDP in Zamfara state and a man of great influence in Nigerian affairs, both political and administrative. This was how General Aliyu Gusau’s son, Mahdi Ali Gusau, a lawyer, became Matawalle’s running mate. As providence would have it, he became a Supreme Court Governor, with Mahdi Gusau as his Deputy.

It was obvious that the APC was not happy with their loss of the Governorship seat in Zamfara state, just as they were determined to mount pressure on other PDP Governors in the country to join the APC, or return to it. It is on record that apart from wooing the PDP governors, the APC, being the ruling party in the country also used the coercive instruments of state to intimidate the opposition members that they thought could swell their ranks. It was therefore not surprising when Bello Matawalle, began to trace his roots back to the ANPP wing of the APC. It did not matter to him that under the relevant laws, it is a political party that wins an election, not the candidate. He practically took the victory awarded by the Courts to the PDP back to the APC. This is the height of opportunism. What point is Matawalle trying to prove? Is he telling his opponents in the APC, the likes of Abdulaziz Yari, Marafa, Magaji and Lawal  that he is originally an APC member, having started his political career with the ANPP and that no one can push him out of his old political constituency? So, has Professor Yemi Osinbajo been vindicated when he asked that the courts should pay more attention to the people’s political preferences and behaviour?

The major comma in Matawalle’s opportunism is that his deputy, Mahdi Ali Gusau refused to defect to the APC with him. Ali Gusau stood by his decision to stay in the PDP. He argued that the party’s electoral victory in 2019 belonged to the party not its candidates. For this, Gusau has been heavily victimized. He was accused of having dismissed members of the House of Assembly as “illiterates.” Ali Gusau may have acted out of loyalty to his father, but his conduct also shows loyalty to the platform,  that is, the party, that brought him to power and a commitment to principles. He has projected a different attitude to politics, a moral high ground that is unusual. Beyond this is the vulnerability of Deputy Governors under the Constitution. Since the return to democratic rule in 1999, Governors have treated their Deputies with disdain, like spare tyres. On February 23, the State House of Assembly, the same lawmakers of Zamfara who also got to the House by default, responded to a report by a certain judicial panel which considered “allegations of abuse of office, criminal self-enrichment and failure to discharge official duties” against the Deputy Governor. Twenty two of them were in attendance. One lawmaker had refused to jump ship. The entire process was concluded within a matter of hours. Governor Matawalle had already stationed a replacement nearby – Hassan Nasiha Gusau, a serving Senator representing Zamfara Central, who was immediately sworn in as a replacement. Note the cynicism. A Gusau is removed. Another Gusau is appointed in his place!

The process for the removal of a Deputy Governor from office is outlined in Section 188 (1-11) of the 1999 Constitution. It is clear that Mahdi Gusau was subjected to a kangaroo process and a victimization trial. He being a lawyer, and the PDP have since gone to court, but of note is - Section 188 (10) of the Constitution which  is clear in stating that “no proceedings or determination of the Panel or of the House of Assembly or any matter relating to such proceedings or determination shall be entertained or questioned in any court.” Mahdi Gusau’s  and PDP lawyers are likely to argue however that the House of Assembly that removed him is illegal and unconstitutional, the whole House having defected to the APC, without any division within the PDP, as the Constitution stipulates, and therefore, if anything, they, along with the Governor, are the ones to lose their seats.

While it may be difficult to predict the outcome of the case in court, it is important to state that the Zamfara story is a bad omen for the polity. The fact that this has been followed up by the failure of the APC, Nigeria’s ruling party, to put its House in order is even a worse demonstration in this regard. Yesterday, for example, security personnel had to cordon off the APC Secretariat in Abuja. After initial reports that there was no division in the APC, but only disagreements, we all saw yesterday that the party is in fact divided. Nigerians politicians have a character flaw. They cannot be trusted either as individuals or as a class. They keep jumping from one part of the fence to the other for strange and selfish reasons.  Is there anything that could be done by the people, or by the authorities, if not now, may be in the future, to strengthen Nigeria’s political party process, and to check the impunity of the ruling elite? In other jurisdictions, despite the quarrels within parties, politicians do not jump ship the way ours do in Nigeria, moving around like a yo-yo. We must find a way of making integrity the pillar of political participation in Nigeria. The crisis in Zamfara is all about the behaviour of the professional political class.  Mattawale gets to power with the PDP and the Gusau connection. As soon as he settles down, and he thinks he has enough muscle of his own to call the shots, he dumps his benefactors, and begins to offer an unsolicited lecture on loyalty while betraying the same code.  The same drama is being played out within the APC at the centre. By the time the dust settles, no one should be surprised if the APC alliance crumbles and the component parts go their separate ways, for selfish reasons.

The lesson of this is that we should begin to subject candidates seeking public office to more rigorous enquiry. All kinds of persons present themselves for public office, but by the time we realize who exactly they are, it is often too late. But think about this: when and if we manage to unmask them, can we get them removed? That is near-impossible considering the complexities of the Nigerian arrangement. Also, what is the temperament of the Nigerian politician? Would he ever stand on the side of the rule of law and resist the temptation to bend the rules in his own interest? These are issues that  are germane to the democratic process but are not covered in strict terms by the enabling laws. As for the drama in Zamfara: I do not think it is over politically for Mahdi Ali Gusau. By removing him, Matawalle may have unwittingly, with his own hands, laid the red carpet for his ascendancy in politics. 

It is noteworthy that this year’s International Women’s Day, March 8, that is today, will be marked against the background of  blatant misogyny and retrogressive patriarchy at the 9^th National Assembly of Nigeria. The theme for this year’s celebration is “Gender Equality for a Sustainable Tomorrow: Time to Break the Bias.  Women play a significant role in every part of our lives – the family, climate change, agriculture, the economy and basic human relationships. In Nigeria, women constitute about 50% of the population, any form of discrimination against that substantial part of the population would amount to a reduction of the country’s capacity and an act of bias. Nigeria is a signatory to major international conventions and treaties on the Empowerment of women, including protocols to eliminate all forms of discrimination against women, or the Gender Equality Strategy 2022 – 2025. It is a fact that Nigeria publicly endorses these protocols, but without understanding the import of the same commitments.     

The other week, during the National Assembly’s review of clauses relating to women empowerment in Nigeria, the lawmakers rejected the bills that are meant to further promote inclusion with regard to gender rights. These include the right of women to have their foreign spouses become Nigerian citizen; a proposal for women to claim their husband’s states of origin as theirs after five years of marriage, 35 % affirmative action for women in political parties and in appointive positions in government.  The original Bill proposed by Hon. Nkiruka Onyejocha representing Isikwuato/Umuaneochi Federal Constituency also asked that additional seats should be created for women at the National Assembly – 37 in the Senate and 74 in the House of Representatives and one additional seat exclusively for women in the State House of Assembly. The lawmakers didn’t think these were important proposals. Rather, they voted for the re-affirmation of patriarchy. Currently the National Assembly has 5% female representation. Out of the 109 members in the Senate, only seven are women. In the House of Representatives, there are 12 women out of 360 members. Nigeria has never had a female Governor except Mrs Virgy Etiaba who became Governor briefly only because the incumbent Governor, Peter Obi was once impeached in Anambra State.

Should anyone be surprised?  This is the same National Assembly where a lawmaker once paraded his four wives, and introduced them to the Assembly one after the other, to prove the point that he is a very capable man. The same lawmaker would return later to announce the birth of his child No. 28 and how fertile and prolific his wives are. He demanded that his house should be declared a polling booth because by 2023, if he so wishes, he would have produced up to 30 children! Indeed, this is the same National Assembly where the lawmakers have consistently rejected any Bill that is against child marriages and the rights of the girl-child.  In February, the wife of the President, Mrs Aisha Buhari and a retinue of women including the Minister of Women Affairs, Pauline Tallen, visited the National Assembly to lobby for a productive and progressive amendment in support of gender equality. The wife of the Vice President, Mrs Dolapo Osinbajo also followed suit, a day after. But the lawmakers could not be swayed. They do not think that there is a need to break any bias against women.  Ironically, Nigerian women are often blamed for their own woes.

On March 2, Nigerian women stormed the National Assembly carrying placards in protest. Today, in commemoration of the International Women’s Day, they have further organized a one million women march in protest. They want to “Break the Constitutional Bias, and Break the Political Bias”. They have my support.