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Programme: CITY TALKS WITH REUBEN ABATI

 

Time: 11:45am

 

Guest: Dr. Doyin Okupe 

 

Topic: 2023 Presidency: My Agenda For Nigeria

                          

Date: 22 January 2022

 

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We have had a dizzying last 10 days at home and abroad: Novak Djokovic, with his COVID time-line of humiliation, from Melbourne to Dubai, and probably back to his home land of Serbia, where a disgraceful hero’s welcome awaits him for his abominable conduct which may have far-reaching implications for his legacy and career, the Party Gate Scandal at No 10 Downing Street, where PM Boris Johnson and his team have been downing booze during COVID restrictions (May – December 2021) and pretending to be holier than thou on top of it. BoJo needs to be reminded that he is not above the law. The UK needs to remind its leader that if the Chairman of Credit Suisse can be forced to resign for failing the test of personal responsibility and accountability, and Her Majesty’s favourite son can lose his pampered kid privileges because of bad association and conduct, then journalist turned Prime Minister Boris Johnson also needs to be reminded that the laws of England do not allow him to disobey the people’s laws and his own government’s guidelines, and get away with impunity. The Labour Party is 10 points ahead in the polls, and Boris Johnson is about to lead the Conservatives to perdition. His hurriedly concocted “Operation Red Meat” and populist sops may not save him and his government. China has recorded a GDP growth of 8.1%, above the target of about 6%, but retail sales is down to 1.7 %, the property sector which accounts for 25% of GDP is in trouble, the country’s zero COVID policy has impacted on productivity and efficiency, the People’s Bank of China’s reduction of interest rates has raised questions about how far China is willing to go to make key loans cheaper for businesses even as that amounts to a loosening of President Xi Jinping’s “common prosperity policies”. Nonetheless, the President of China is beating a different tune on interest rates, and the path to economic recovery. The Chinese should keep their troubles to themselves!

Back home: There is the on-going African Cup of Nations (AFCON) in Cameroon. The Super Eagles seem to be doing well. But there have been killings in the North East of Nigeria and yet the Governor of Yobe State and Caretaker Chairman of the ruling All Progressives Congress party (APC), Mai Mala Buni says there is so much peace in Nigeria, that the people can now sleep with two eyes closed, because President Muhammadu Buhari has tackled the insecurity problem in the country effectively. Pure sycophantic tosh. That is what that is – in a country where the people have been blinded by killings and sundry forms of terrorism in all directions. And on top of all that, in the week that just ended, more Nigerians showed interest in the 2003 Presidential race: Asiwaju Ahmed Bola Ahmed Tinubu, former Governor of Lagos State and chieftain of the All Progressives Congress (APC) increased the volume with his visit to President Muhammadu Buhari to declare his interest in the Presidency of Nigeria and seek the President’s support. Questions: Is the Tinubu dream realizable? And what next for Vice President Yemi Osinbajo just in case he is also interested? Can he stand up to his former boss and mentor? In a copy-cat move, the Governor of Ebonyi State also rushed to the Presidential Villa to announce that he is also interested in the Nigerian Presidency. He also met with the President and addressed the State House Press Corps. Can someone in charge please stop this charade of going to the President to announce Presidential interest? Nigeria does not run a branch of any political party secretariat at the Presidential Villa. I honestly hope that one of these days we would not wake up to see some elements pasting their campaign posters in front of the President’s office and other parts of the Presidential Villa! These are definitely issues of interest, but sometimes the big issues can be boring and so repetitive, “the God of small things” speaks truth to power, and that is why I have chosen today to talk about books and something else, and here goes.

In the early 90s, I was privileged to have been actively involved in the Non-Governmental (NGO) community in Nigeria, working either as a consultant or resource person on a number of diverse issues including, development funding by international aid agencies, HIV/AIDS and health reporting, public health communication, women empowerment advocacy, women’s reproductive health and decision making, youth mentoring, population management, the environment, and adolescent reproductive health and sexuality. International donor agencies were particularly interested in the latter, that is adolescent reproductive health and sexuality in the context of the spread of global poverty, population explosion, harmful cultural practices and prejudices, gender imbalance and the rapid surge in cases of HIV/AIDS, and the findings by researchers and observers alike that both the girl-child and female adolescents were among the most vulnerable categories of the world’s population. I recall in particular in those days, sessions at the Action Health Incorporated (AHI), a Lagos-based NGO established by Mrs. Nike Essiet and her husband, Dr. Uwem Essiet, with a special focus on adolescents. The Essiets conducted research and surveys, and ran advocacy and peer review clinics for adolescent girls on such topics as abstinence, reproductive health, family life, sexuality, condom negotiating skills, and the dangers of early pregnancy and marriage. The tone of the methodology was preventive: how do we prevent many young girls, burdened by all kinds of factors, from becoming victims of those same factors and how they can be empowered to negotiate and make informed choices, and live a meaningful life. One of the early gains of that period was the development of a National Sexuality Education Curriculum within the school system, and the generation of useful literature on the subject to promote awareness.

The problem as identified was that adolescent sexuality was unusually high among Nigerian adolescents. Many young girls in secondary schools were already sexually active by the age of 16, many of them with multiple sex partners. The result was a high rate of abortion, often carried out by quacks and in secrecy, because of the illegality of abortion in Nigeria and the stigma of teenage pregnancy. Many young girls had their future aborted, their potentials destroyed, and the net of poverty and social deprivation was expanded. The boys and men who put the girls in the family way were usually not affected; nor did they take responsibility. The girls were either forced to marry early or they dropped out of school. Close to 60% of abortion related cases in Nigerian hospitals involved adolescents. Many were also not protected by culture. In parts of the country, male adults married teenage girls and justified this on the grounds of religion and culture. Many of such girls were denied the opportunity of going to school, and because their bodies were not fully developed for pregnancy and motherhood, the hospitals were filled with young girls afflicted with Vesico- Vaginal Fistula. Maternal mortality and morbidity among pregnant teenage girls was high. The girls needed to be saved.

It is unfortunate however, that as I reflect on some of the early work done in the 90s, in which I was both observer and participant, the condition of the Nigerian adolescent appears worse today than it was two decades ago. The education sector is troubled, as young girls are now special targets of kidnappers, bandits, terrorists and criminals who turn them into sex slaves or brides against their wish, to their detriment. Nigeria has in place the Child Rights Act, signed into law in 2003 but many states, 12 of them have to date refused to give assent to the law. Child marriages remain rampant. Poverty has turned many young girls into prostitutes and victims in the hands of sexual predator. Rape is prevalent. Economic deprivation has destroyed family life. Parents are distracted. Teachers no longer pay enough attention to their roles in loco parentis. The gains of the past have been eroded. The present is worse than the past. Nonetheless, in a country that has one of the youngest populations in the world, a critical segment such as the youth population cannot be allowed to lose its potential to reckless sex and depravity, in an age of sexual permissiveness.

It is with these preliminary thoughts and reflections that I introduce three books that I have just read and now available for public appreciation and appraisal by Temilolu Oluwakemi Okeowo, namely Becoming An Alpha Female – A Guide Book for the Young Female, (2021, 96 pp.), Wisdom for Girls (2021, 84pp) and Letters To My daughters (2021, 82 pp.). Temilolu Okeowo is an Apostle, a Christian Evangelist of the Word, founder and Head Girl of The Girls Club of Nigeria, The Girls Apostolic Ministry of All Nations and the The Girls Club of Africa US. Inc. Since her days as an undergraduate student of Law, Ms Okeowo has been involved in advocacy for the girl child: how can she be saved in a depraved society, where a young girl is a natural victim of the combined forces of poverty, sexual predation and misogyny. Whereas the NGO work that I referred to earlier conducted research and community based counseling, Temilolu Okeowo adopts the strategy of counseling and mentoring, and her platforms are the church pulpit, newspaper writings, the social media, books and direct action. She relies heavily on the Bible, and in all three books, the moral and Biblical dimensions of her arguments are unmistakable. Okeowo does not talk science. Her mission is to prevent young girls from going to Hell and losing their souls, because of what she calls “five minutes of enjoyment.”

She leaves the reader in no doubt that she believes pre-marital sex is more than a sin, that sexual intercourse is a spiritual encounter and chastity until marriage is the best and only option for any young lady who wants to become an Alpha Female. In the book, Becoming an Alpha Female, Temilolu Okeowo articulates the main themes of her concern. In a rather feminist tone, she argues that an average woman is imbued with divine privileges and gifts that men cannot “boast of” – women are designed by God to nurture the universe and sustain it, but many women have lost their purpose in life and ruined their own potentials because of sexual intercourse with men who deposit ill-luck and evil in their destiny. In 20 Chapters, the author offers detailed counsel about what a young girl must do to achieve her full potentials in line with God’s principles. She says for example: “Girls, You are Institutions, not Barbie Dolls”, “Don’t let the World Damage You”, “Don’t End up (as) Slay Morons”, “Must You Have a Boyfriend Even at 18?”, “Pre-Marital Sex Gives the Devil an Upper Hand…”, “Don’t Let the Social Media Redirect Your Life” , “A Prayer Warrior Has the World At Her Feet”… “Stop Idolising Your Pastors”. My favourite Chapter if you may imagine is Chapter 20 on the dangers of idolizing pastors. Okeowo is forthright in declaring that some pastors are at best “evil men hiding under the cloak of man of God”, and that they are human and not flawless men who could destroy the souls of innocent young girls.

Okeowo preaches faith in God, proper alignment with God. This much is well stated in the two other books: “Wisdom for Girls” and “Letters to my Daughters”. Here, the author is the “Agony Aunt” as she provides a compilation of columns she had written in The Nation and Punch newspapers and on her Facebook page. The chapters in both books are in the form of requests for advice as well as comments, sent to the columnist/author by the public, mostly young girls, and their mothers. Accordingly, every response is directed to “my darling, precious, glorious, dignified, world-famous and heavenly-celebrated daughters”. Her tone is affirmative and optimistic. She seems convinced that every girl can be saved if only the female adolescent would avoid sex, or covenant with the Devil through pre-marital sex, and live a chaste life like Esther and Joseph in the Bible. She recommends the spiritual life, and the need to avoid a certain distraction called “boyfriend” which can only result in sexual exploitation, slavery, misery and bondage. There are practical tips about how to go through university and graduate as a virgin! In Wisdom for Girls, the author specifically tells girls to beware of men and to learn how to deal with them, and that it is possible to get pregnant as a virgin if a woman does not keep her distance from a man. Okeowo’s ideal girl is “The God Girl”, “The Virgin”. The villains of her narrative are lecherous men who take advantage of young girls with baits, randy young men who are just interested in their own lust, reckless young girls who give in to peer pressure or are simply wayward, and parents who have a duty to guide their children but are themselves neck-deep in sin, setting bad examples from generation to generation. Okeowo’s evangelical mission is to save everyone and to get those who may have been victims at one point or the other to move on, and embrace a new life, like Oprah Winfrey and Joyce Meyer.

These are altogether, books that should be read by every young girl out there who has been rendered vulnerable in a society that has lost its moral dimension. Copies of the book should be purchased and distributed widely in schools not just across Nigeria but the entire African continent. The plight of the girl-child in Nigeria as demonstrated in the pages of these three books is fairly representative of a universal dilemma, felt and experienced more, in varying degrees, in the developing world, especially, where poverty is rife, and the enforcement of fundamental human rights is culturally determined. Okeowo constructs a binary universe of vulnerable girls and bad boys/men but isn’t it society itself that should be blamed and isn’t the system of leadership and governance in need of re-consideration? The assumption that men are evil may be too much of a generalisation. I do not believe that all men and all boys are bad or that the overriding goal of every male in relation to the opposite gender is sexual intercourse. The truth is that even adolescent boys are also as vulnerable as the girls and there must be examples in that regard if we look closely enough. The argument about more responsible and intentional, value-driven parenting is unexceptionable but it truly takes a village to raise a child, and to the extent that the environment is important: certainly there must be roles for institutions- religious, civil, traditional and communal. Okeowo raises important questions about how to save the girl child. Who will save the boy-child too? And what role must governments play to protect all segments of the population? These are the other questions beyond the teachings of the Bible, beyond morality, beyond faith and individual choices.

Segun Awosanya, a Nigerian realtor, human rights activist, and business and strategic consultant, has offered his insights on the potential outcomes of excessive control. Segalink, as he is commonly referred to, holds the belief that excessive control can hinder innovation and limit personal freedom.

During a recent interview on CityTalks with Reuben Abati on City 105.1, the well-known human rights activist shared his perspectives on a range of urgent matters.
The Nigerian government's recent decision to ban the widely-used social media platform, Twitter, has caused significant disruption in the digital realm. This controversial decision took effect on June 5, 2021, causing millions of Nigerian users to lose access to the platform and igniting a passionate debate about the consequences of this action. Following Twitter's removal of messages from Nigerian President Muhammadu Buhari and the subsequent temporary suspension, the Nigerian government has decided to implement a prohibition on the use of the social media platform. President Buhari's messages, cautioning Nigerians in the southeastern part of the country, particularly the Igbos, about the potential of a recurrence of the 1967 Biafran Civil War in light of the ongoing insurgency, were deemed inappropriate by Twitter. Consequently, access to Twitter has been restricted by the Nigerian government within the nation.

Nigeria's decision to ban the social media platform was influenced by a range of issues affecting the country, one of which was the removal of the president's tweets. The platform has been a hotbed for misinformation and fake news, leading to real acts of violence. The Nigerian government defended its action by emphasising the platform's ongoing use for activities that endanger the nation's unity and stability.

The ban imposed by Nigerian authorities has faced widespread criticism from international entities. Amnesty International, the British, Canadian, and Swedish diplomatic missions in Nigeria, along with the United States and the European Union, have collectively voiced their disapproval of the ban. The Nigerian Bar Association and the Socio-Economic Rights and Accountability Project (SERAP) have announced their plans to legally challenge the ban. Twitter users have raised concerns about a suspension on the platform that they find deeply troubling.

According to a recent study, Nigeria has become the 66th country to impose restrictions on social media access, joining a growing list of nations that have taken similar measures in the past six years.
The Nigerian government has announced its decision to lift the ban on the popular microblogging site, Twitter. According to official sources, the action is set to begin at exactly 12 a.m. on Thursday.

After a long seven-month period of restricted access, Nigerians can finally rejoice as platform visits are now restored. Users are now able to access the site without the requirement of a virtual private network (VPN).

In a statement, Mr. Awosanya voiced his concerns about the government's efforts to stifle a popular platform for public expression, government oversight, and business operations. Mr. Awosanya believes that the government's measures are ultimately harmful and do not produce any positive results.

He emphasised the significant financial consequences that could arise from a potential Twitter shutdown. Based on the analysis, the cost of suspending the platform for 7 months, or 222 days, would be an astonishing $26.1 billion. This staggering amount, when converted to the local currency, equates to around 10.72 trillion naira at the current exchange rate.
Upon closer examination, a striking contrast becomes apparent when considering Nigeria's debt to other nations.

The government has issued a statement addressing the matter, emphasising their main priority of justifying their actions by pointing out a perceived lack of control.
The speaker highlighted that the implementation of more stringent measures has failed to produce any significant results.
It is interesting to consider why the government focuses on censorship and control instead of creating a supportive regulatory environment for global technology initiatives.

I want to thank the organizers of this 60^th Birthday Anniversary event in honour of Balogun Akin Osuntokun for inviting me to say a few words about the themes of consistency, in relation to public intellectual advocacy and to focus on a Nigerian Case Study. In doing so, I join others in congratulating the celebrant and subject on his attainment of the diamond jubilee. I cannot think of another case study as the departure point for my commentary than Akin Osuntokun himself, although an inquiry into the nature of the ideas industry in Nigeria with specific emphasis on public intellectual advocacy would be incomplete without additional illustrations of the role of others in that nexus between culture, politics and society which is the province of the operation of the public intellectual as opposed to the strict academic intellectual and writer, who is burdened by the demands of  specificity and disciplinarity. I make no clear cut distinction in this regard, however, and the reason for this will be clear in a moment.  Ahead of this particular occasion, I had written a tribute to Akin Osuntokun in my weekly back page column in the ThisDay newspaper (see “Akin Osuntokun at 60” by Reuben Abati, December 14, 2021) which is a reflection of my knowledge of him as a person and a portrait of his life as I know it. The present commentary can be taken as a further reading of the subject, but within the specific context of his exertions in the public domain. I seek to raise questions and navigate the subject.

The literature on the subject of public intellectualism suggests that there is no clear, single definition of who a public intellectual is, might be or become, in the same sense for example in which we talk about a carpenter or a tailor. This absence of specificity speaks to a certain diversity and plurality, with regard to context, range, and the central figures that have featured in the ideas industry in different parts of the globe. Every public intellectual is to be understood in the context of the role that he or she plays or the theatre of his or her engagement. Hence, Edward W. Said, the Palestinian-American scholar wrote that “the definition of who or what a writer and intellectual is has become more confusing and difficult to pin down.” What does it mean for example to be “public”? Does that suggest the idea of a private intellectual?” The public is an open space. What part of the public? And who is an intellectual? In many political and cultural contexts, the word “intellectual” indeed attracts a negative connotation, if not adversarial revulsion. It is not a job, except perhaps you are an academic intellectual working in a research environment, and yet it is possible to be academic and not public, and to be a public intellectual and be academic, or provide ample primary material for academic work.  Thus, there are many uses of the word “intellectual” and attitudes towards it. Edward Said sees the intellectual as a “critical outsider”.  Jean Paul Sartre considers him “a person of action”.  Michael Waltzer, the American political theorist sees him as a “caring insider.”  Akin Osuntokun fits easily into each of these definitions, an indication of the scope of his engagements in the public space.

Whereas definitions of meanings and labels may seem academic, there seems to be very little confusion with regard to the role that the public intellectual plays in society, beginning with the production of ideas, and the creation of what Amitai Etzioni calls “communities of assumptions”, that is assumptions about how society should be organized in a more utilitarian and beneficial manner. The contribution of the public intellectual is to question received assumptions, create new ones, by asking questions again and again, about public policy and cultural constructions. Public intellectuals provoke debates through books, essays, and commentaries. They do not speak to a narrow audience, not to an expert audience that understands only technocratic jargon, but to a larger community of men and women who are interested in moving society to a higher level. The public intellectual’s tool is thus therefore, disruptive thinking. He is an agent provocateur, an advocate and at the same time, an activist, holding a magnifying glass unto society. The trajectory of human society, its growth and character, owes largely to this form of intervention and disruption encapsulated in Wole Soyinka’s affirmation that “the man dies in all who keeps silent in the face of tyranny” or Nelson Mandela’s example. In more contemporary times, the face of the public intellectual has changed significantly. The democratization of the information space and the rise of the age of convergence simply means that unlike the public intellectual of past centuries, today’s public intellectual can engage through a multiplicity of platforms – books, the pulpit, lectures, speech-making, television, radio or even internet blogs. This means an expansion of influence and reach. Today’s public intellectual is an authority, but this in itself generates conflicts with established authority figures, whose attempts at weaponizing power and position are unmasked by men and women of ideas. Many public intellectuals are brands and celebrities as well.  

But how do public intellectuals establish their authority, spread their ideas and influence the way we think and act? The topic for this presentation as sent to me already provides a clue: “consistency” and a clear indication that this must be in the arena of “advocacy”. But why should consistency be important? Being consistent is about commitment, courage, and a sense of being human, devoted, and ready to make necessary sacrifices. The classical definition of this would seem exemplified by the totality of Nelson Mandela’s symbolism encapsulated in his famous declaration:  “For my own part, I have made my own choice. I will not leave South Africa, nor will I surrender. Only through hardship, sacrifice and militant action can freedom be won. The struggle is my life. I will continue fighting for freedom until the end of my days.” (June 26, 1961). Consistency in public intellectual advocacy confers brand, identity and authenticity. But it is not every public intellectual that lives to the end of their days. Seeking to challenge orthodoxies through struggle, direct action, ideas and insider participation comes with risks. Marcus Tullius Cicero, the Roman orator and philosopher had his tongue freed from his body. His head was severed for speaking truth to power and for having the temerity to challenge “constituted authority.”

The dilemma of public intellectualism invariably defines its scope and relevance: more liberal societies tend to be more appreciative of ideas and those who produce them. Closed societies, under the grips of conquerors, dictators, “constituted authorities”, and tyrants naturally suppress the people’s free will and those who claim to be intellectuals. In January 2016, I wrote an essay in The Guardian (Nigeria) titled “Where are the Public Intellectuals?”  My theme was what I referred to as “the decline of public intellectualism”. Permit me to quote a little from that essay. I wrote:

“Something sad has happened and is happening and is happening in our society: the decline of public intellectualism. And so I ask: where are the public intellectuals? Once upon a time in this country, the public arena was dominated by a ferment of ideas, ideas that pushed boundaries, destroyed illusions, questioned orthodoxies and enable societal progress. Those were the days when intellectuals exerted great influence on public policy, and their input into the governance   process could not be ignored. Ideas are strong elements of nation-building, and even where interests are at play, you know the quality of a country by the manner in which a taste for good thinking propels the leadership process. Public intellectuals are at the centre of this phenomenon: they include academics who go beyond their narrow specializations and university-based scholarship to take a keen interest in public affairs and who use their expertise and exposure to shed light on a broad range of issues. They also include journalists, writers and other professionals who question society’s direction and offer alternative ideas. The beauty of public intellectualism is that the intellectual at work is a disinterested party, he is interested in ideas not for his own benefit but for the overall good of society and he does not assume that his opinions are the best or that he alone understands the best way to run society and its organs. The product of this attitude is that discourse, a culture of debate, is encouraged and in the cross-pollination of ideas, a good current of thought is created, truth is spoken to power.”      

I have had cause to take a second look at those words. When I said “once upon a time”, I was somewhat nostalgic and was probably referring to a period in Nigerian history that could be regarded as “the best of times” in the public space, but even that would be correct in only strictly relative terms and as a measurement of how as of 2016, Nigeria had gradually become a dangerous place to express an opinion or project oneself as a public intellectual. There was a uniformity of thought, a submission to authority, group thinking and the hijack of instruments of expression by a monied, political elite that was frightening. The seeds of the present tension may well be traced to those early beginnings.  “The once upon a time” , in my reckoning, was to a season of ferment when the university campuses bubbled with ideas and the Nigerian Left provided thought leadership. The universities were a melting pot for ideas as the gown fulfilled its own idea (to borrow John Henry Newman’s contextual usage of that phrase) by showing interest in the town and how the fortunes of both town and gown could transform or derail society.

Across the country, many Nigerian scholars and others went beyond disciplinarity to test research ideas in the field of action. In Ahmadu Bello University, we had Bala Usman and Patrick Wilmot, in University of Lagos: Professor Ayodele Awojobi, Ebenezer Babatope.. at the University of Ibadan: Peter Ekeh, Bolaji Akinyemi, Bade Onimode, Comrade Ola Oni, Femi Osofisan, Niyi Osundare, Bode Sowande.  At the University of Calabar: Eskor Toyo, Ingrid Obot-Essien, Herbert Ekwe Ekwe, Edwin and Bene Madunagu. At the University of Ife: Wole Soyinka, Biodun Jeyifo, Ropo Sekoni, Uzodinnma Nwala, Godwin Godini Darah, Segun Osoba, Kole Omotoso, at the University of Port Harcourt: Claude Ake, Chidi Amuta. University of Benin: Festus Iyayi, Tunde Fatunde…

Civil society was no less vibrant from the labour movement to the creative industry and civil society organizations: Mokwugo Okoye, Wahab Goodluck, Hassan Sunmonu, Gani Fawehinmi, Fela Anikulapo-Kuti, Beko Ransome-Kuti, Arthur Nwankwo, Rear Admiral Ndubusi Kanu, Alao Aka-Bashorun, Olisa Agbakoba, Clement Nwankwo, Commodore Dan Suleiman… And in the media: Sad Sam Amuka Pemu, Gbolabo Ogunsanwo, Stanley Macebuh, Odia Ofeimun, Herbert Ekwe-Ekwe, Essien Effiong, Godwin Sogolo, Dapo Olorunyomi, Nosa Igiebor, Onome Ovie-Whiskey, Dare Babarinsa, Kunle Ajibade, Dele Giwa, Ray Ekpu, Dan Agbese, Yakubu Mohammed, Olatunji Dare, Chinweizu, Niran Malaolu.. I left out the clergy: Bishop Bolanle Gbonigi, Rev. Adetunji Adebiyi, Rev Fr. Matthew Hassan Kukah, Fr. George Ehusani, Fr. John Uba Ofei, Archbishop Olubunmi Okogie, John Cardinal Onaiyekan. Before the more contemporary examples, Nigeria’s colonial and early post-colonial history was littered with examples of men and women who were either thought leaders or public intellectuals, and whose contributions made significant difference. The academic distinction between thought leadership and public intellectualism does not need to detain us, here. As we can see, society is moved forward by a combination of influencers and public-spirited figures from diverse backgrounds, playing a mixture of roles.

I raised the question in 2016, because it was the moment when the decline of public intellectualism in Nigeria was most apparent, in my view, although much earlier in 2006, Jimanze Ego-Alowes had written a book titled “How Intellectuals Underdeveloped Nigeria and Other Essays.” In 2010, Rudolf Okonkwo wrote an article titled “The Comedy of Our Public Intellectuals.”  I went further:

“In addition to other reasons, it may well be that our intellectuals are tired of engaging Nigeria. Having tried over the years to engage the governance elite with ideas and to show that only good ideas should govern society and having been spurned by the politicians, Nigeria’s intellectual elite seems to have become so frustrated, it has retired largely into a state of indifference and inertia. What is the point knocking one’s head against a wall? But intellectuals in society cannot take such a stand. That will amount to an abdication of responsibility: when intellectuals do no more than make righteous noises, the harvest in the long run, is counter-productive.” 

I gave some other reasons including the existence of a climate of fear and the hypocrisy of the power elite and the seeming disappearance of a culture of reason, opinion and debate. It may be necessary to define, even if preliminarily, what may be responsible for the oscillation between active advocacy and reticence, between action and fatigue in the social structure of public intellectualism in Nigeria. Our first concern is how Nigeria continues to consume its own intellectuals. Once upon a time in this country, that familiar phrase, again, university teachers were sacked and there was a so-called environmental sanitation exercise the system targeted at those lecturers who allegedly “were busy using government time and resources to teach what they were not paid to teach!” The Nigerian system never recovered from that campus cleansing by the military. Over the years, the Nigerian public space has been driven by a culture of anti-intellectualism, tightly knit into the fabric of every public process. Admittedly, there were times when the military and the civilian authorities tried to embrace and co-opt public intellectuals into the public process. There have been success stories in that regard. Professor Bolaji Akinyemi, Professor Ibrahim Gambari and Professors George Obiozor, Joy Ogwu and Bola Akinterinwa did well leading the Nigeria Institute of International Affairs (NIIA), but there were also many ugly stories of public intellectuals being brought into government seemingly to demystify them. General later, President, Ibrahim Babangida made a good show of decorating his administration with high-profile public intellectuals but in the end, did he listen to them? The only other Nigerian Presidents who gave public intellectuals, substantial space in the running of government were Presidents Olusegun Obasanjo and Goodluck Ebele Jonathan, but even then what has been the impact of the presence of intellectuals in government? The Nigerian public service system is rigged to fail.                 

It must be noted nonetheless that there was at a point a discussion by Nigerian public intellectuals to move from the arena of advocacy into governance in the mould of Sartre’s “man of action” or Waltzer’s “caring insider.” Many public intellectuals including journalists who find ready role models in their own profession either later took government positions or jumped into the arena of politics. Their experience has been varied.  Akin Osuntokun, for example once tried to obtain a form to run as a candidate for the Senate of the Federal Republic of Nigeria. With all his education and exposure in both the public and private sectors, he was disqualified on the grounds that the screening panel doubted his primary school leaving certificate. Doubt? Or they had proof? Or they just made it up? A far less qualified person was given the ticket. The man won the election but he practically played possum throughout his tenure in the National Assembly. There was no way Osuntokun would have gone to the National Assembly of Nigeria to sleep, a forum that has now become a sleeping room for retired and tired bones.

The Osuntokun experience was the experience of many others who thought that as change agents they could make a difference from within as “caring insiders”. Perhaps the more instructive example in this axis would be the experience of Professor Pat Utomi in the last general elections. Professor Utomi is without doubt one of Nigeria’s leading public intellectuals. He has tried to be President of Nigeria on the platform of a lesser known party. He was in fact the founder of the African Democratic Congress (ADC) and he ran for President in 2011. He lost. In the lead up to the 2015 general elections, he was part of the process and group that formed the All Progressive Congress (APC), a major opposition party, a special purpose vehicle, and an amalgam of strange bedfellows who eventually won the 2015 Presidential election. In 2019, Utomi tried to be Governor of his home state, Delta State, in the South South of Nigeria. For decades, Utomi had articulated his vision of governance, politics, entrepreneurship, and policy in books, essays, public lectures, television programmes, and consultancies. His attempt to become Governor of Delta State in 2019 took him to a new level of understanding about the depravity of the Nigerian and of Nigerian politics itself. His experience, agony and frustration is well-captured in his book. “Why Not?: Citizenship, State Capture, Creeping Fascism and Criminal Hijack of Politics in Nigeria (2019).  Why Not? Indeed. It is a question many Nigerian public intellectuals who seek to promote change from within the system often ask.

It may also be the case that the public intellectual class in Nigeria is a victim of its own expectations. The territory comes with a celebrity status, an acquired brand, and for some, Solomonic intimations of being special and wiser than the average man.  It is not just established authority figures, many of who rise to positions of importance by sheer default, even the people themselves whose common good the public intellectual defends are suspicious of intellectuals. Nigeria lost its moral compass even before the military took over power at the centre in the 60s and the situation has worsened with the return to democratic governance. Military dictatorship has been replaced by civilian intolerance. Access to prominent office is now equated with intellectualism as Nigeria recruits into high office, persons without morals, depth, or purpose. The people themselves are not looking for morals or purpose. The electoral process has become a money-making process dominated by moneybags of dubious credentials. The people do not care. For them, leadership is a scam. Nigeria has produced a generation of citizens whose alienation from state and society does not accommodate the kind of idealistic, certainly not abstract values, that public intellectuals push. The more urgent worry is how the Nigerian public elite, a class that is expected to be above board, has also become embroiled in the politics of religion, geography and ethnicity, creating such terrible mongrels as an Igbo public intellectual or a Yoruba public intellectual.  

My third argument in this regard is the effect of the internet on public intellectualism. In North America and Europe, certain public intellectuals explore the possibilities of the blogosphere and social media to advance public causes in a constructive manner. The intellectual elite that led the Nigerian struggle in the 70s and early 90s has grown into a dinosaur class that thinks that the social media is a playground for children. I have not done any empirical research to provide statistical, social science support for this, but a broad, anthropological investigation would confirm that the more informed public intellectuals are suspicious of the social media space or they do not know how it works and hence, the space has been abdicated for its inevitable seizure by 140-word influencers, and citizen photographers and reporters and in turn, this may have influenced the objection to the social media by authority figures, and their agents. The social media space in Nigeria can become far more influential the moment the Nigerian public intellectual begins to embrace technology as a tool of the revolution. Any attempt tp constrict the space for free expression and interaction would be an express violation of the 1999 Constitution.

 

The question may be asked: who reads? The production of ideas must or should be complemented by a learning and reading culture and ecosystem. The audience of the Nigerian public intellectual has shrunk badly in the face of a continuing neglect of the education sector. In 2021 alone, more than 500 schools were shut down in the northern parts of the country, due to cases of kidnapping, and terrorism. The number could be higher. Schools in the South report the proliferation of a culture of cultism and violence in schools. Both the states and the Federal Government promise higher investments in education, but the promise looms larger than the actual effort.

It is the worst of times, simply put, for Nigerian public intellectuals and scholars. As for the latter, majority of who teach in universities and research institutions, their salaries are not paid regularly, they are perpetually on strike and their so-called dialogue with government representatives is best regarded as a conversation between the deaf and the dumb. It is the worst of times, again because no zone, no square metre, no constituency is spared. A culture of intolerance seeks to impose a culture of fear and silence on the land. A noteworthy example in this regard would be the plight of Matthew Hassan Kukah, Bishop of the Sokoto Diocese of the Catholic Church of Nigeria and former Secretary General of the Catholic Secretariat in Lagos. Kukah would fall under the category of Said’s “critical outsider”, and also as  a person of action” as defined by Sartre, and he probably has been one of the luckiest public intellectuals at a time with access to the corridors of power. But because this is “the worst of times”, he has lost that access.  It is a measure of the times we live in that when Kukah spoke in the past, he got some attention as a cleric with a history of commitment and consistency. These days he gets a knock on the head literally. In February 2020, when he criticized the security situation in the country during a Homily at the Funeral Mass of a seminarian who was killed by kidnappers, Kukah was almost expelled from Sokoto.  He stood his ground. He refused to be intimidated. In January 2021, he repeated the offence and he has done so again and again at every possible forum. Could this be what the organizers of today’s public conversation mean about consistency in public intellectual advocacy? Or are some public intellectuals more privileged than others?

In broad terms, this is the terrain in which Akin Osuntokun operates, and the challenges that he faces and the community of assumptions to which he belongs. Public intellectualism is not a job. It is a choice, a mission. For more than 30 years, Akin Osuntokun has been involved in virtually every sphere of engagement as an intellectual in society, helping to re-imagine society. The hallmark of his involvement is his consistency, his capacity to adapt and his unflinching embrace of the culture of ideas and creative thinking about the demands of society. My first son and I once spent two nights with him in his house in Abuja and in the course of that visit, he took me to the garden at the back of the building where he had started a small farm: snail farming - and he was excited telling me about how to farm snails. There was also a fish pond: cat fish swimming inside water rather luxuriantly. I also got some lecture about fish farming. Osuntokun also disclosed that he actually also had a bigger farm somewhere. I looked forward to a free meal of snail and catfish whenever I visited him. But that didn’t happen. About a year later, Osuntokun himself complained to me that his farming project did not work. The only thought in my head was resentment at the people who ate or stole all the fish and how I never got the chance to have a taste. Osuntokun may have not been able to build a consistent profile in farming, but he has in the course of his career and efforts done much better in the field of public intellectualism. His background, education and experience would seem to have propelled him inexorably in the direction of the public sphere. Public intellectuals are cultural and social products, determined by factors that require closer interrogation in order to understand that striking dialectics between publics and intellectuals.                 

In my earlier commentary, I highlighted background and genetics as a factor in Akin Osuntokun’s evolution as a key player in Nigeria’s public space. He comes from a family of intellectuals: his great grandfather was a community thought leader, a warrior in many battles in Yorubaland: Kiriji, Ekitiparapo and Jalumi wars. His father, the late Hon. Joseph Oduola Osuntokun was a product of the famous Fourah Bay College in Sierra Leone; he was also a leading school principal and a prominent member of the Action Group in Western Nigeria until he and others parted ways with Chief Obafemi Awolowo, part-genesis of the crisis in the Western Region at the time. The elder Osuntokun was also a writer. A few years ago, Akin Osuntokun published his father’s autobiography, titled My View of The Coin.

Two of his uncles have also been prominent in Nigerian History: Professor Oluwakayode Osuntokun, Gold Medallist in Medicine and one of the leading scientists in the world. There is also Professor Akinjide Osuntokun, Emeritus Professor of History, author, newspaper columnist and former Nigerian Ambassador to Germany. Psychoanalysis is a useful tool in the reading of writers and public intellectuals: the meta-textual context provides a clue to the author’s visions and ideals contrary to the unsuccessful “death of the author” propounded by Roland Barthes and other structuralists and post-structuralists. The meaning in Akin Osuntokun’s writings and his consistent public intellectualism advocacy can be found within the author’s own sociological sphere. The scion of a warrior, in pursuit of an ideal vision of society, Osutokun also sees the public space as an arena for war, a struggle to be won between binary ideological and moral choices: what is wrong and what is right, what is good as opposed to what is bad. This probably explains the argumentative nature of his writings and the specificity of his choices. The other part of this war is a determination to sustain a family tradition: in politics, culture and the intellectual space.

Culture and tradition also both feature prominently in Osuntokun’s choices as a public intellectual. Osuntokun is a student of politics and social theory and in this regard two strands of influence are projected in his public work: his commitment to tradition and his exploration of the values of African traditional thought. He has over the years been involved in Yoruba traditional processes, he identifies himself affirmatively, without any ambiguity. He has served in community capacities as the Basorun of Okemesi, his home town in Ekiti State. He is currently the Balogun of the same community. He is also the co-ordinator of  the Ooni caucus, a socio-cultural interventionist group for the promotion of Yoruba interests and culure, founded by the present Ooni of Ife, HRM Adeyeye Enitan Ogunwusi, Ojaja II. But whereas Osuntokun explores culture and tradition as basis for understanding social theory, his main model is Max Weber, author of The Protestant Ethic and the Spirit of Capitalism, which is considered one of the most important books on sociological inquiry in the 20^th Century. Echoes of Weberian thought inform Osuntokun’s writings, the commitment to social action and understanding. One of his most recent writings, yet to be published, a research essay written during his one-year stint as a Fellow at the University of Oxford, is a study of the linkages between the thoughts of Max Weber and the tropes of the Ifa eschatology in Africa.

Akin Osuntokun has worked in government; he has been active in politics, and journalism. But his example raises a question: should the public intellectual be partisan? Is the purpose and relevance of the public intellectual mitigated by his membership of a political party? In the public arena, in more than 30 years, Akin Osuntokun has never hidden his political affiliations, and whereas he cultivates and projects the habits of the contemplative class, he remains unapologetic about his political, cultural and intellectual affiliations.

At 60, his work in the public space is still developing and crystallizing, but the form is established in his many interventions as a modern time intellectual. His kind of example should provoke further thoughts about the interface between state and society, the kingdom of ideas and the arena of power and the relevance of public opinion and intellectualism in a society such as ours that is in urgent need of good reason, common sense and a reconsideration of the leadership recruitment process. More so as Nigeria faces a new phase of transition, economic and political with implications for long-term stability.

Reuben Abati

Lagos, Dec. 16, 2021.                       

 

“How far? Is it true that your boss is going back to Aso Villa? I read that some of his aides, I don’t know whether you are one of them, are advising him not to come back because you don’t trust President Muhammadu Buhari who seems to be his chief promoter?”

“Do you have any concrete evidence that President Goodluck Jonathan wants to be President again? I thought in 2015, you people argued that he had done two terms and allowing him again would amount to a violation of the 1999 Constitution. I am surprised that the same people who did not want him in 2015, are the same ones now saying he is the best man for the job?”

“I didn’t say so. I asked you a question”

“I have nothing to say to you.”

“But you must know something”

“I don’t know anything”

“But you must have an opinion”

“I don’t have any opinion. What I can say to you is that in a recent interview President Muhammadu Buhari disclosed that he really has no interest in who succeeds him in 2023, and he then contradicted himself when he said that even if he has a preferred candidate, he would rather not name him, so that the person would not be eliminated before the election.”

“But we all know he and President Jonathan have been holding meetings. Your boss is a regular guest in the Villa.”

“How regular, if I may ask?”

“We see the photos in the media. They seem to be very close, these days. Don’t you think there is something to it, the same President Jonathan that the Buhari administration used to blame for everything that went wrong with Nigeria, now he and his successor are always seen together.”

“And you have a problem with that? Is it not a good thing that the predecessor and his successor are seen to be working together? Both of them are members of the Council of State. They are both statesmen. They have a bigger stake in this country than you and I put together.”

“Forget about stake, please. We are all entitled to just one vote. What we are saying is that President Buhari wants President Jonathan to succeed him to complete the remaining four years of a maximum of two terms that he can legitimately lay claim to.”

“God, you are wonderful!”

“What has God got to do with this?”

“Our God lives. Jehovah, you are the Lord, you are the most wonderful Lord..”

“Are you okay?”

“Can’t you see it? I never knew a day would come when the same people who demonized President Jonathan, the same people who called him clueless, the same persons who abused and harassed his aides would turn around to praise him, and seek his return to the Presidential Villa. So it is true what our leaders say, that the mouth that the snail uses to abuse the ancestral spirit, it is the same mouth it would use to scrub the floor at the shrine.”

“Who is discussing snails with you? I am drawing your attention to practical politics. I understand President Buhari does not want some of the names being thrown up from the South West. I hear he does not want a South West President because that would mean that the South West would have been in power for eight years of Obasanjo, 8 years of Osinbajo as Vice President and then another 8 years. Someone told me he does not want the North either. And because of IPOB and the Biafra secessionist agitation, the East is completely ruled out. If he can get a candidate from the South South, preferably President Jonathan, then that would just be 4 years of a Jonathan Presidency. The only condition I hear is that President Jonathan has to defect to the APC.”

“You should join them in Nollywood. You will make a good writer of fiction.”

“I know what I am talking about”

“You certainly don’t. What would it look like, if President Jonathan were to suddenly abandon, the People’s Democratic Party (PDP), the party through which he made history as the first Nigerian ever to be a Deputy Governor, Acting Governor, Governor, Vice President, Acting President and President. No other Nigerian alive today has had the privilege of such distinction. He is the main historical symbol of the PDP. He should walk away from all that?”

“The PDP has not been nice to him. The members betrayed him in 2015. They have also not treated him nicely since he left office. Even if he is interested in returning to office, the forces in the PDP will not give him the ticket. And I don’t even see President Buhari supporting a PDP candidate.”

“So, you want him to join APC, the Special Purpose, hate-driven vehicle which they used to push him out of power in 2015? You mean President Jonathan and Alhaji Lai Mohammed can possibly be in the same party? Imagine that. How? And what tells you he will get the APC Presidential ticket? You want him to go and hustle against all the entrenched interests in the APC? Asiwaju Tinubu. The Vice President and all the other worms, that will still crawl out of the woods!”

“This is Nigeria. Anything is possible. If the owners of Nigeria decide on what the future of Nigeria should be and they take a decision, that is exactly what will happen.”

“Nobody owns Nigeria. We all own this country together. I am nobody’s slave.”

“Keep deceiving yourself, Oga the owner”

“Besides, the people of the Niger Delta will not accept the insult that their man will be given four years, to satisfy the narrow interests of the Fulani hegemony. You think people like Rotimi Amaechi or Timipre Sylva will be happy, when they can do eight years if the whole idea is about the South South coming to power?”

“Dey there. If the Jonathan project works, you’d be surprised Amaechi and Sylva will be glad to be given a role to paste posters on every wall from Port Harcourt to Lake Chad.”

“But all of you that are talking about the likely return of President Jonathan, what do you want him to return to?”

“He knows Nigeria. He can fix it. He has had seven years of reflection. Even if he made any mistakes in the past, he won’t repeat the same mistakes. He is strong, energetic, and healthy. He already has a team that he can call up, back to service, and hence, hit the ground running”.

“You people and your conspiracy theories are just looking for a sacrificial lamb. When President Jonathan left office in 2015, Naira-Dollar exchange rate was N150 per dollar, today it is N413 per dollar. Everything else has gone up. Inflation rate is 15.9%. Unemployment is over 30%.  If the fuel subsidy is removed, the pump price of petrol would be about N340 per litre. Herders-farmers conflict is now so bad that a cow that we used to buy at N70, 000 is now N300, 000 per cow. After turning the country upside down, you people want President Jonathan to come and take the blame. Una try well, well.”

“But do you know what he wants? Or what his wife, Mama Peace wants? Nigerians miss Dame Jonathan. They want her back too.”

“I don’t know. I have no clue. But I thought some people said what Nigeria needs right now is a Josef Stalin or Hitler or a combination of both.”    

“No. We don’t need a Hitler. We need a man who is a bridge builder. A peace-maker”

“But I thought some of you argued that President Jonathan was too gentle. He has suddenly become the stone that the builder rejected which has now become the cornerstone of the building”

“Who is talking about stones? My friend, learn to talk straight. Stop twisting everything. What do you think? Should we go and consult Mummy G. O.?”

“Who is so called?”

“Mummy G. O. of the Rapture Proclaimer Evangelical Church of God (RAPEC), in Ota, Ogun State.”

“I only know of one Mummy G.O and Daddy G. O, the original G.Os and they are not in Ota.”

“Ha. There is a new Mummy G. O. in town and this one is a celebrity of the pulpit. Have you not seen her videos? She is the self-appointed Gatekeeper of the Road to Hell. The female preacher who says you will go to Hell if you play football, wear make-up, or jewelry, seductive clothes, beads, eyelashes, miniskirts, or worldly hairstyle. She has been featured on BBC, and she is all over the social media. End-time preachers are all over the place. That was how one of them came up many years ago to say that to watch television is a sin. Today, all members of the church now watch television. They wear jewelry and the owner of the church has built a big auditorium. ”

“I hear people are trooping to her church in large numbers in search of the route to Heaven. I guess in their kind of business, you have to say something dramatic to attract the congregation. Mummy G.O. of Ota has carved a niche for herself in the Church of Nigeria with her unique style of saving people from going to Hell.”

“There is never a short supply of gullible people in this country. I am sure if you ask her, she would probably tell you every Nigerian politician will end up in Hell. The question is: has she been to Hell before?”

“She actually said she spent 990 years there before she came back to the world.”

“Please can we discuss something serious? Nigerians are so distracted, so disoriented they will follow any tale bearer.”   

“Well, we don’t need to consult Mummy G. O. I can tell you for free that her verdict would be that people like you, who know one or two things and who refuse to say the truth, will definitely go to Hell and rot there.”

“And I can tell you nobody is scared. Mummy G. O. of Ota provides good entertainment. Some people have even taken over her narrative to create many memes in her name. That was how I ran into one pretty young lady the other day and paid her compliments. She asked if I was aware that any married man who looks lustfully at any pretty woman would go to Hell, according to Mummy G.O!”

“I think I have an idea of the people who should go to Hell.”

“Like who and who?”

“Since you have refused to tell me what you know about the politics of the race to 2023, I don’t have to tell you what I know too.”

“Look, the politics of the 2023 Presidency in Nigeria is one of the foggiest items on the calendar. Nobody is sure of anything. One year to the 2015 general election, we had an idea who the main candidates were and all the games being played. In 2019, it was clear that the APC was not willing to relinquish power. The 2023 election is just about a year away, nobody can put a finger on anything.”

“I can”

“I am listening”

“INEC says even if the Heavens fall, the elections will hold. I can put my finger on that. I can also put my finger on the fact that Asiwaju Bola Ahmed Tinubu, former Governor of Lagos State and Chieftain of the ruling APC has informed President Buhari formally that he is in the race. He made it very clear yesterday that it is his life ambition to be President of Nigeria and that he has the capacity. I can also put my finger on the fact that Aare Dele Momodu, the publisher of Ovation magazine and ThisDay newspaper back-page columnist, also wants to be President. Others who have shown interest include former Vice President Atiku Abubakar, Vice President Yemi Osinbajo, by proxy, in his own case, Governor Yahaya Bello of Kogi State, Dr Doyin Okupe, Kingsley Moghalu..” 

“You don’t get it. People don’t become President of Nigeria by just printing posters or through social media announcements. It is far more complex. What is the emerging consensus? Nobody knows. Will the President come from the North or the South, or the North Central? Nobody knows. What are the key issues on the table? All I hear is aspirants saying they can do the job. And now you claim some people are pushing for the return of President Jonathan. I just hope some people are not trying to play southerners against one another to achieve a hidden agenda.”

“One year is a long time in politics. You never know.”

“We should know. Nigeria cannot afford to end up with an accidental President. That would be disastrous, especially as the two major political parties do not appear to be ready. We don’t even have an electoral framework in place yet.” 

“That is not a problem. The President says he would sign it as soon as the National Assembly removes the portion dealing with direct primaries.”      

 “But the security situation in the country is getting worse, and there are radical groups threatening to prevent any future election in any part of the country.”

“Don’t worry. Nigeria has a way of surviving. We are a country where the unexpected happens, the strangest of all things occur, and yet the people adjust and move on. The next elections would be no different.” 

The lawyer, civil right activist and the Mayegun Aare Ona Kakanfo of Yorubaland, Dr Kayode Ajulo described the scenario concerning the police officer’s refusal on last week Tuesday to obey Lagos State Governor Babajide Sanwo-Olu, as a power play of the judiciary and Lagos State Government.

Speaking during an interview with Reuben Abati on City 105.1 FM on Saturday.

The incident has raised a slew of concerns, including state policing, true federalism, and police undermining the authority of a state governor, who is essentially characterized as the state's chief security officer in section 216 subsection 4 of the constitution.

The crisis at Magodo Phase 2 did not start under the watch of Governor Sanwo-Olu; the fight started as far back as 1969.

In 1984 the State started negotiations with the purported owners and We've been told that Shangisha Landlord Association lost out.

According to Dr Ajulo, “…by so doing the property is taken away from them and it was dawn on the landlords that the property taken away to build a hospital; is now sold to other people, and based on that premise they went to court.

“It was over 30 years ago and 29 years ago, Justice Balogun of Lagos High Court, gave an injunction that those landlords are entitled to 549 plots of land to be given to them.

“Instead of obeying court order, the matter moved to Appeal Court, from Appeal Court to supreme court.

“And in 2012, Supreme Court gave the judgement for the landlords that they are entitled to such plots of land.”

Ajulo refered to page 40 of the Court judgement, implying that the judgement emphatically explained and directed that, “these are the numbers of the plot that must be given to the land lords.”

“And what is expected from the government is to obey the law,” he said.

“Giving a contrary order, trying to subvert that reinforcement of that judgment, trying to subvert the pronouncement of the Supreme Court; is an impeachable offence,” Ajulo added.

However, Dr Reuben Abati stated that in 1988 Supreme Court decided; and the 2012 judgement by the Supreme Court is not declaratory.

Abati said, “The court weighed heavily on the side of the doctrine of equity.

“The judgement was not specific in terms of identifying plots of land.

“The judgement creditors who went to take possession are acting on their own.

“Which particular plot are they are attaching?

“Those buildings they marked, have certificate of occupancy,

“The residence of Magodo Phase two are saying that this land was allocated to them.”

Dr Ajulo’s reaction: “The equity of that case demand s that the Lagos government playing about four or three rules; apart from being a judgement creditor happen to be the government of the day, apart from being the government of the day; they are the trustee that hold the trust of the people and they are accountable whole to have been able to have sit down to say look our situation, justice must be done and it is expected within 12 years that this issue would have been resolved.”

Ajulo blamed the Lagos State government as the major provocateur of the Magodo issue.

He described what transpired between the Lagos State Governor the Police Officer a disservice and that incident cannot be used to canvass for State Police.

He described the statement the South West Governors led by Governor Rotimi Akeredolu of Ondo State condemning the act, as being partisan.

In Ajuolo’s words, “the forum of Governor is to defend the governor and not even the state.”

He commended the Lagos State Government for setting up a committee to solve the inherent problem.

 

 

 

 

 

The lead story in This Day newspaper of December 30, 2021 brought the year to a close with a reminder of one of the many ills that bedevil Nigeria, encapsulated in a telling headline: “With Rising Theft, Nigeria Records 193 million barrels of crude oil deficit in 11 months”. This is otherwise translated into an estimated $3.5 billion of revenue lost to crude oil theft in 2021 alone, in other words, about 10% of the country’s foreign reserves. For a country that depends on petroleum products for about 85% of its total exports revenue and has been unable to define a future for itself beyond oil, oil theft is akin to a national calamity, a massive erosion, and an economic sabotage of the highest order. Even if it may not be the only factor that contributes to crude oil deficit, its impact is worth investigating. With regard to oil theft, ThisDay newspaper was not exactly reporting any new trend. Oil theft has been perennial and unceasing and indeed, it gets worse by the year. 

 

In its latest audit report, made public in July 2021, the Nigeria Extractive Industries Transparency Initiative (NEITI) indicated that in 2019, Nigeria lost 42.25 million barrels of crude oil to oil theft, valued at 2.77 billion dollars.  This was actually meant to be an improvement (imagine!) because in 2018, 53.28 million barrels were stolen. And then in 2021, 193 million barrels of crude vanished from Nigeria’s resources. The value of stolen crude in Nigeria is enough to fix many of the country’s problems and reduce the obsession with borrowings. This is the reason why oil theft must be stopped.  On the average, Nigeria loses about 200, 000 barrels per day. What is stolen in concrete terms is not just crude oil, but jobs, opportunities, and possibilities. Oil theft is also a veritable example of grand corruption, and this is the point that has been made consistently in NEITI’s audit reports. The opaqueness that dominates the entire oil and gas value chain in Nigeria accounts for oil theft and loss of revenue. The absence of political will to tackle the problem makes it worse. Shell, ExxonMobil, Chevron and Total divested from Nigeria in part because of oil theft.

 

In September 2021, the Federal Government decided to set up an Inter-Ministerial Committee on the recovery of crude oil and illegally refined petroleum products in the Niger Delta Region comprising the Department of Petroleum Resources (DPR), the Nigeria National Petroleum Corporation (NNPC), the National Oil Spill Detection and Response Agency (NOSDRA), all backed by the security agencies – the Nigerian Army, the Navy, the Nigeria Security and Civil Defence Corps (NSCDC) and others. The committee’s mandate is drawn from the provisions of the Assets Tracing, Recovery and Management Regulations 2019. Yet, by the end of the year, 193 million barrels of crude oil had disappeared and certainly that must be an under-valuation, an estimate.

 

 It is well known that there is no proper documentation of anything in Nigeria. We don’t even know how many we are. The National Population Commission (NPC) has no accurate register of births and deaths. Should it therefore be any surprise that there is no mechanism in place for monitoring how many barrels of crude oil Nigeria produces or the exact volume of it that is sold? Three years ago, there was some fancy talk about the introduction of technology to monitor output and activities along Nigeria’s oil pipelines network to detect sabotage, human interference and protect critical infrastructure. Oil was discovered in Nigeria, in Oloibiri, Bayelsa state in 1956. In 2022, Nigeria is still talking about how to protect pipelines through the adoption of technology. Even if technology is deployed through automation, the internet of things, drone technology, and the electronic monitoring that certain commentators recommend would still be an excuse to award contracts and make more money. Whatever works in other countries, Nigeria takes the same ideas and turns them upside down.

 

The people who want to stop oil theft are really not interested in stopping anything, so it seems, for indeed, oil theft is an organized crime, with a network of stakeholders that cuts across many layers of interest. And that includes the same agencies saddled with the responsibility to stop it. Illegal oil bunkering: hot tapping or cold tapping, or the smuggling and diversion of petroleum products is an expensive enterprise, that involves the collusion of both state officials and their agents.  It may not be incorrect to argue, in fact,  that nothing has been done because those who should take the decision or their agents are themselves involved, or they have been compromised. Crude oil in the international market has a signature imprint that indicates the source, but somehow, stolen crude from Nigeria simply disappears into a sinkhole, without trace. There are also illegal refineries in the Niger Delta. Every Minister of Mines and Steel Development develops a plan for addressing the menace of illegal refineries, but nothing ever gets done. Even Governors complain about illegal refineries.

 

Most recently, on January 1, 2022, Governor Nyesom Wike of Rivers State, in his New Year address, devoted some paragraphs to the challenge of the environment in the state. He condemned the pollution of the environment by the operation of illegal refineries. He even knows their location: “illegal crude oil refining sites along Creek Road and adjoining areas of the city…” and he wants them shut down with immediate effect. He added that all local government Chairmen should work with “community leaders to locate and identify those behind illegal bunkering and crude oil refining sites in their localities and report to my office for further action…” It would be a miracle indeed if either Wike or any other Governor in the Niger Delta would be able to put a stop to illegal oil bunkering activities in the entire region. The big-time oil bunkerers are major figures in the communities and key financiers of political processes!

 

Oil theft is further tied to the politics of Nigeria and the ownership of mineral resources. Section 44(3) of the 1999 Constitution, item 39 Schedule II of the Exclusive Legislative List and Section 1 of the Petroleum Act, 1969 vests the ownership and control of natural resources in any part of Nigeria in the Federal Government for the benefit of the people. (Also see Attorney General of the Federation vs. AG Abia State). For decades, the people of the Niger Delta and others have argued that this is a departure from the Federal principle that Nigeria claims to embrace and that as operationalized, the Federal Government’s ascribed ownership of mineral resources amounts to gross injustice more so as the Niger Delta which produces the mainstay of the economy remains dispossessed, marginalized and underdeveloped compared to other parts of the country that contribute less, and yet seek to control what does not belong to them. 

 

The battle over what is termed “Resource Control” has taken many dimensions over the years including the agitations that led to the Willinks Commission Inquiry on Minority Rights of 1957/58, the heroism of Isaac Adaka Boro (1966), the Ogoni people’s Struggle for Survival, the Kaiama Declaration, the politics of agitation for resource control, Niger Delta militancy and calls for a complete restructuring of Nigeria. In 2004, Niger Delta Representatives walked out of the National Political Reform Conference when a consensus could not be reached on the subject of resource control and derivation. Niger Delta activists have since taken up this matter by insisting that derivation is inadequate, development initiatives such as the Niger Delta Development Commission and OMPADEC before it, amount to mere tokenisms, and that total resource control is what the people want. This matter reared its head again recently, and apparently will never go away, given the North vs South alignment around it. Former President Olusegun Obasanjo had expressed the opinion at a public seminar that Nigeria’s crude oil does not belong to the people of the Niger Delta but to all Nigerians and to say anything to the contrary would be illegal and unconstitutional.

 

President Obasanjo correctly stated the position of the Nigerian Constitution, but in so doing he stirred the hornet’s nest as Niger Delta stakeholders led by Chief E.K. Clark attacked him as “an enemy of the Niger Delta”. Niger Delta activists and many other Nigerians think that the 1999 Constitution is a dubious military decree that should not be quoted as Nigeria’s grund norm. President Obasanjo’s argument must have reminded them of that other argument actively pushed by Northern intellectuals in the 80s and 90s that the oil in the Niger Delta actually came from Northern Nigeria and settled in the Delta, as part of a given process of geological sedimentation. The consensus in the Niger Delta is that this is a thief’s argument and that the real thieves of crude oil are those who exploit other people’s resources and who then turn around to insult the real owners.

 

It is also in this regard that local players in the Niger Delta who are involved in illegal oil bunkering do not consider their activities theft or crime. In a curious good thief vs. bad thief binary at the heart of oil politics in Nigeria, they justify their own oil theft, and openly flaunt their ill-gotten wealth because they believe that they cannot be taken to task for stealing what belongs to them, their  grandfathers and generations yet unborn. They find ready allies across Nigeria and the rest of the world, because everyone else is anxious to make a quick buck. Many young persons in the Niger Delta would rather be a militant or an oil thief. Thievery, by the way, is a national pastime, a national creed, in Nigeria. Everybody is looking for something to steal: from gold in Zamfara and Ilesa to bitumen in Ondo, crude oil in the Niger Delta Basin, and the vaults of the Central Bank, if possible.         

 

The economics, mathematics, cost and politics of oil theft point in one direction: the need for the country to put in place a strong surveillance mechanism. The country’s pipeline network is decayed, hence making the work of the oil thief easy. There was a recent blow out at AITEO’s OML 29 well-head in Santa Barbara River, Nembe, Bayelsa State. It took nearly a month for NOSDRA to be aware of it, and for any agency of government to take any action at all. It is important to have the necessary infrastructure and technology in place, and to treat oil theft strictly as economic sabotage. The penal structure for the crime should also be strengthened. Given the cost to the nation, the minimum sanction for oil theft should be life or death sentence. The politics of oil ownership or trusteeship cannot be advanced as an excuse for criminality. Until Nigeria decides to address its divisive politics, and public officials stop their hollow sloganeering about national unity, the resort to self-help, in form of oil theft or illegal bunkering, should not replace the rule of law. Crude oil refining has also been a problem. When will Nigeria’s refineries begin to function again at optimal capacity and profitably too?

It would require a whole Festschrift to capture the essence of Professor Bolaji Akinwande Akinyemi, who turns 80, today, Tuesday, January 4, 2022. Academic, author, public policy expert, distinguished Professor, man of letters, senior citizen, Professor Akinyemi is a Nigerian icon, one of the diamonds that continue to shine luminously in the Nigerian landscape and whose engagements with his country and the international community, through his writings, and policy interventions confirm his genius, humanism and excellence. In 1975, he was a 33-year old Political Science lecturer at the University of Ibadan when he was appointed as the Director-General of the Nigeria Institute of International Affairs (NIIA,) Nigeria’s foreign policy think tank. Akinyemi brought not just youthful energy to the NIIA, he imbued the Institute with his exceptional brain power and intellection and left behind a legacy, upon which his successors, added their own blocks.

His reward was his retention in that position, over a period of eight years, by a total of three administrations: Murtala Muhammad, Olusegun Obasanjo and Shehu Shagari and his subsequent appointment as Nigeria’s Minister of Foreign Affairs by General Ibrahim Babangida. Akinyemi was a creative thinker coming up, at every turn with original ideas: the Concert of Medium Powers,  the Black Bomb, Nigerian exceptionalism, the power school, and although many of his ideas were rigorously debated, he was never found wanting whenever he was dragged into the arena of intellectual pugilism. I recall his exchanges with the polemicist and poet, the inimitable Odia Ofeimun. Akinyemi argued for the authenticity of African identity and ideas, and the continent as a frontier for development. It was during his time as Nigeria’s Minister of Foreign Affairs that the Technical Aid Corps, (the TAC)) was conceived and established.

He has since through all seasons remained active in the public domain, an affirmation of his top credentials as a public intellectual, and as a symbol of how intellectuals can with the power of ideas forge a necessary link between the world of ideas and the world of action, between theory and praxis. In this regard, Akinyemi is a master of the art of tact, balance and ambidextrous navigation, as he cultivates the persona of an insider who is yet an outsider, a key player within the establishment at various times, and yet an activist for public good in defence of the masses. The former DG NIIA, and former Minister, during Nigeria’s turbulent years of transition from military rule to civilian rule, joined Nigeria’s Democratic Coalition and lent his voice openly to the struggle to save Nigeria. He remains fully engaged in public affairs, both locally and internationally, refusing to slow down. His capacity for work-life balance is also impressive.

In those days, he used to show up now and then at the Niteshift Coliseum, a night-club and entertainment centre, a stone-throw away from his Opebi residence, where he mingled with the young, and enjoyed the good life. He later joined us at The Guardian, on special invitation, as a Consultant to The Guardian Editorial Board. It was a pleasure working with him. These days, Professor Akinyemi has also been a major go-to person for us at Arise News TV for commentaries on international affairs. He never disappoints. Close to 50 years in the public arena, Professor Akinyemi has remained prodigious and intellectually formidable. I am tempted to say that they don’t make them like that anymore, but Professor Akinyemi himself would be the first to correct me on that score, because indeed what his generation has done is to inspire, amidst the rot that has enveloped Nigeria, a younger generation in academia and civil society, who continue to raise hopes about Nigeria’s future.

 

I have no doubts that Professor Bolaji Akinyemi is fully aware that there are implications to his attainment of the age of 80. I look forward to seeing him soon in his signature bow-tie and bespoke suit, to toast to his life and times and distinction. Happy Birthday, sir. Many Happy Returns.     

 

 

 

By the time we meet again on this page, right here, this very space, it would be a new year, and it is just so amazing that that is the way of the world. A year begins. It ends. From January to December, we go through the same cycle, inexorably. And as I look back, what I remember is a year that whizzed past just like that. But it was a bad year for many, and for Nigeria, whatever the vuvuzelas of the corridors of power may say. The year 2021 will be remembered by Nigerians also not so much for the tragedies that it brought but for the anxieties that it leaves behind about the immediate future. No year in recent times has left us with so much uncertainty, anxiety and doubt. As 2022 knocks on the gates, I, let me speak for myself, remember 2021, as the year when Nigeria failed to deal with the challenge of insecurity. Things just got worse on that front. In Northern Nigeria alone, more than 600 schools were shut down. Children were abducted from schools. The government had no clue. And as the year ends, the insecurity situation is compounded, lamentably by high inflation, unemployment rate, an army of disgruntled, dispossessed and unhappy youths, a security architecture that serves only the purpose of high-ranking state officials who go about in convoys of shame, an economy that is wobbling, silly public officials who think that they can do whatever they wish with stolen funds, and governments at all levels that cannot be too bothered. The latter are waiting for the next budget and the opportunity to award more contracts.

 

The Nigerian elite as always has not been able to forge a consensus about the past, the present and the future, leaving the people, these long-suffering people of Nigeria in a lurch. One Nigerian newspaper tried to review the year 2021, and searched far and wide for a person of the year and came up with the damning declaration that nobody was worth the honour of being declared Nigeria’s Person of the Year. I thought that was rather thought-provoking. In a country of over 200 million human beings, not even one person was considered good enough to be praised or vilified. Many years ago, we chose the common man, the Nigerian, as The Guardian newspaper’s Person of the Year, for his resilience, courage and commitment in the face of difficulties, but it looks like not even that common man is good enough anymore. But should anyone be surprised? These days, some newspapers are so silly they even choose those we regard ordinarily as “”money-miss-road” as Men of the Year. I remember 2021 as the year in which something went terribly wrong with us. Pipeline explosions, Market fires. Sharp rise in suicide cases. Needless loss of lives. Lies. Lies. Lies from official quarters. And by the way, 2021 was the year the Nigerian Government at the centre locked people, young people out of Twitter. In June, they banned access to Twitter- the major micro-blogging site that provides many Nigerians opportunities not just for social interaction, but also business. Government says Twitter wants to ruin Nigeria, but as the ban continues, nobody is sure anymore whether the problem is really Twitter or a disregard for the right of the average Nigerian to the freedom of expression. 

 

And on top of that was COVID. In fairness to the Nigerian Government, the Presidential Steering Committee, the Nigeria Centre for Disease Control (NCDC), the National Primary Health Care Development Agency (NPHCDA) as well as agencies in some of the sub-national units focused heavily on vaccinating Nigerians against the virus and on generating awareness. The clumsiness that we witnessed in 2020 with regard to Nigeria’s management of COVID-19 improved a bit, such that by the end of 2021, both the NPHCDA and the NCDC can begin to award grades to states of the Federation. But on the whole, the news is very bad. In the face of OMICRON, Nigeria is having an OMICRONOUS end of the year. The guys at the NCDC tell us that recently there has been a 500% spike in COVID cases in the country. Nigeria is effectively in a Fourth Wave.  But do the people care? No. They don’t. In Europe and elsewhere, restaurants, bars and events centres are empty. Travel and tourism bookings have been cancelled. Business chieftains in England are asking the Chancellor, Rishi Sunak to do more for the hospitality industry beyond the one million pounds that he has promised. In many parts of the world, Christmas was cancelled, and where it was kept alive as in England, there are fears about what may well happen in January. In Nigeria, we seem to be somewhat insincere. Before Christmas, the Federal Government had advised churches not to exceed 50% capacity at Cross-Over Services on December 31. The people were told to stay at home, avoid crowded gatherings and observe all necessary guidelines and protocols. Wash your hands. Wear a mask. Nobody listened. Over the weekend that just ended, Nigerians were out there, celebrating the Yuletide. Every event centre was filled to capacity. It was difficult to find seats at restaurants. To worsen matters, even the Federal Government declared free train rides! What kind of government tells people to avoid crowded places and yet gives them free tickets to go about like smallpox?

 

I think Nigerians are tired. Their government is tired. COVID-19 has stretched us to the very limits. But unfortunately, we have not done enough. Morocco holds the best record in Africa in terms of vaccination. Out of a population of about 38 million, it has vaccinated over 23 million. Nigeria wants to vaccinate up to 55% of its eligible population by the first quarter of 2022 but there is no concrete evidence to show that the country has the capacity to do so. Already we have missed the 40% target set for the end of 2021, with only about 2% of the population fully vaccinated so far. Our risk communication strategies are also weak and ineffective. The average Nigerian believes that COVID-19 is a “white man’s disease and burden” and that government officials are using it to steal public funds. When you try to argue with them, they would tell you pointedly that they know health officials, and fine-girl contractors, concubines of men in high places, who have built houses from COVID contracts. Enough said on that…Let us remember the dead. In 2021, many died, persons of influence whose lives enriched others: Cicely Tyson, Alhaji Lateef Jakande,  Prince Tony Momoh, Pastor Temitope Joshua, Yinka Odumakin, Sadiq Daba, Sound Sultan, Rachel Oniga, Prince Phillip, Robert Dole, Colin Powell, DMX… May their souls rest in peace….

 

But I guess it would be fair to say that the year 2021 was not entirely gloomy.  There were amazing individual stories. Dr. Ngozi Okonjo-Iweala emerged as Director-General of the World Trade Organization (WTO), a great achievement for Nigeria. Chimamanda Adichie, Burna Boy, Davido, Wizkid, Tems… continue to demonstrate the beauty of individual talent and the richness of Nigerian genius in the creative industry. Burna Boy won the Grammy award in the Best Global Music Album category…We can in fact, conveniently put together a list of 50 Happy Stories of 2021: in the United States, Kamala Harris made history early in the year as the first female, first black and first Asian-American Vice President in US history. The United Nations declared 2021, the “Year of International Peace and Trust”. I am not too sure about that, though. Where is peace in the world? In Afghanistan? Or Northern Nigeria? Where is trust? Emma Raducanu, 19, won the US Open, the first British woman to win a Grand Slams singles title since Virginia Wade in 1977. Max Verstappen of Red Bull, won the Formula One World Title 2021.  Lewis Hamilton, seven-time world champion, the Mercedes superstar, was so unhappy, he unfollowed everybody on Instagram. He got Knighted though. Lionel Messi, 34, took the Ballon D’Or, a seventh record time! As the year draws to a close, Pfizer and Merck have come up with two antiviral, oral pills, Paxlovid and Molnupiravir respectively, that have raised hopes afresh about the treatment of COVID-19 and indications that science may well be ahead of the pandemic in the long run.   

 

But Nigeria’s problems are bigger than the pandemic. The big problem we face as Nigerians is the uncertain note on which the year ends. The big question is: what will the year 2022 bring? I don’t know many Nigerians who can answer that question. We are ending a year, but we are going into the next one as a major guess work - a year of ifs. What if the COVID-19 pandemic gets worse and Nigeria is not prepared? What if inflation goes up, beyond current levels? What if the Buhari government decides to remove fuel subsidy and life just goes round the bend? I was asking someone the other day and I was told the cost of a cow is now about N270, 000! Cow. Common Maalu, that we used to buy for N80, 000, and we say we still have an economy? A bag of rice is now beyond reach. Tomatoes. Onions. Pepper. It is no wonder that people are easily irritated these days. The year ahead is also the year of politics. Both at the Federal and sub-national levels, our political leaders are most likely to be distracted. We don’t have an agreed electoral framework yet, and so the new year would begin with all of that unresolved matter of the Electoral Act (Amendment) Bill 2021. And who will be Nigeria’s next President? There is definitely no emerging consensus in that direction. Nigeria’s future, as the year 2021 ends, is clearly uncertain. The year 2022 remains at this moment, a great unknown.

Many years ago, I sat in the office of a big man who shall remain nameless- and he expressed serious concerns about what would happen after his demise. He had not yet put a succession plan in place. He did not like the fact that his daughters seemed to be doing better than his sons, and how the daughters, smart as they were had ended up in the hands of husbands he thought were completely unserious and the threat that unserious sons-in-law can pose to a rich man’s estate. He was worried about the future. Big men; big problems, I thought. What happens after a man is dead and gone?

 

I remembered him last week as I read the story of the matter between Chief Sonny Odogwu’s survivors and Access Bank over a matter of a N26.22 billion loan which by the effect of a judgement debt secured by Access Bank against two of the late Chief Odogwu’s companies – Robert Dyson and Dicket Limited and SIO Property Limited, and the beneficiaries of his estate, had now been placed at over N50 billion. Access Bank, plaintiff in the case, claimed that it granted various credit facilities to the late Chief Odogwu’s companies for the construction of Luxury Hotels and Apartments.  The Court found in favour of the plaintiff and granted an order that the collaterals, that is security, for the said loans/facilities should be sold. There were other specific orders.  The defendants took the matter to the Court of Appeal. Access Bank wants to enforce the judgment of Court. On December 20, ThisDay newspaper reported: “Access Bank Moves to Claim Late Sonny Odogwu’s Properties Over N50bn debt.”   

 

It was the N50 billion that caught my attention. I have always been suspicious of Nigeria’s big men. Many years ago, when the Assets Management Company of Nigeria (AMCON) published a list of Nigeria’s most notorious debtors, I was shocked to find that most of the people on the list are those persons Nigerians call big men and women: the same ones that reporters struggle to praise to high heavens, media houses celebrate them and innocent people like me refer to as innovators, entrepreneurs, philanthropists, Nigeria’s diamonds... we write glowing profiles about the icons, the movers and shakers, the shapers, the titans of industry…but what that list exposed was that there were actually very few authentic rich people around. I asked: how can you be so heavily indebted and claim to be a big man? How do you sleep at night? That AMCON list settled the matter for me. Nobody should be called a rich man except you know how much he is owing the banks! Too many people in Nigeria going about in flowing gowns, disturbing traffic and snatching people’s girlfriends, with borrowed money!  I was educated however by some people around me: that it is okay to be a chronic debtor and be a big man. Something like: Nobody uses their own money to do business. To do business, you borrow money. Interest rates can go up. Investments can fail. It is not every businessman that takes a loan, and deliberately wastes it.

 

Chief Sonny Odogwu was a man of great enterprise, and talent who helped to create strong legacies in the insurance business in Nigeria, industrial relations, real estate and hospitality. He was also the publisher of the defunct Post newspaper. He was also a strong community leader. He created jobs, touched many lives and carried himself with untainted dignity till the end. What the Access Bank case shows is that he left unfinished business behind. And it doesn’t seem to be the kind of unfinished business that honours his legacy or memory. The Ide Ahaba Sonny Dike Odogwu, CFR, was a glorious son of Asaba, and one of the best ambassadors from that community. The beneficiaries of his estate owe him a duty to preserve his memory and honour. If there is money being owed, just obey the courts, and let the living learn to build their own legacies. There are strong lessons to be learnt from the Sonny Odogwu business case study about banking, relationships, and succession. Above all, Access Bank owes a duty to protect depositors’ money!