The Nation Newspaper

Category: Femi Macaulay

  • Fayose’s inaugural acrobatics

    It was perhaps predictable that the inauguration of Ekiti State Governor Ayo Fayose on October 16 would feature acrobatic stunts, especially by the new helmsman who lived up to his reputation for attention-grabbing and self-projecting performance. In the countdown to the swearing-in, following his controversial electoral victory in June, it was a drama of claims and counter-claims by his critics and supporters about what is to be expected when he eventually takes up the reins of office.

    Interestingly, Fayose gave a useful insight into what to expect from him this time, eight years after he first governed the state from May 2003 to October 2006 when his four-year term was aborted by his impeachment and removal. To start with, Fayose may pay more attention   to the metaphysical these days, given his expressed intention on the eve of the inaugural ceremony. He reportedly said, during a programme on the Nigerian Television Authority (NTA), Ado-Ekiti: “I am expecting all clerics. They would first be at the Government House to carry out a thorough spiritual cleansing before we enter the building.” He continued: “Even if they are up to 1,000, they are all welcome for the cleansing. But anyone who is not sure of his calling shouldn’t come. They would be in front, we shall follow them. Our men of God would use the power of prayer to conquer all evil.”

    With such a symbolic beginning, it won’t be surprising if Fayose should expand the focus and scope of the so-called “thorough spiritual cleansing” to include the state’s 16 local government areas, given that his predecessor, Dr. Kayode Fayemi, must have stepped on their soil during his time in the saddle and may have made them “impure”.

    This spiritual dimension introduces a fascinating and thought-provoking perspective that deserves contemplation. Such thinking, particularly in the context of a high political office like the position of governor, may unfortunately encourage a socially unhelpful approach to the spiritualisation of politics and governance, which, in itself, is not negative. Indeed, it would probably be a positive development if more of the country’s political leaders should be guided by values that transcend the worldly and materialistic, for such orientation may likely prompt a greater concentration on possibly the overriding governmental purpose, which is “the greatest happiness of the greatest number”.

    It is noteworthy that Fayose did not clarify the religious platform of the clerics expected to perform the decontamination, whether they would be exclusively Christians because he is a Christian, or whether the spiritual cleansers would include priests of other faiths, for instance, Islam and indigenous religions. This  highlights the spreading problem of religionised politics and governance in the country; and it should be disturbing that Fayose may be about to infect Ekiti State with the virus. Furthermore, if his words, “all clerics”, meant unrestricted inclusiveness, does this suggest that, when it comes to religion, his administration would be disinterested?

    There is an aspect of this planned cleansing that fundamentally mirrors Fayose’s concept of governance. It is the implication of money, which the participants are likely to be paid in return for their services; or to put it euphemistically, which they will probably be offered for their prayers. Such reward, after all, is what Fayose’s buzzword is all about : “stomach infrastructure”.

    It is instructive to note that among the first appointments Fayose announced is the “personal adviser to the governor on special duties and stomach infrastructure”, which has helped in defining not only the seriousness he brings to the funny phrase, but also his thinking on good governance. In his inaugural address, he said: “I have forgiven Ekiti for removing me unjustly and I declare peace, prosperity, progress, employment, food, and stomach infrastructure. You can put tar on the road but if I don’t have a car and I’m hungry, then that tar is meaningless. Tarring our road is wonderful but putting food inside this stomach is very important.”  He added: “Already, I am grooming your chicken for Christmas. I am getting your rice ready to do stomach infrastructure. When I defeated them, they said it was as a result of stomach infrastructure. I will banish hunger in your midst. I will work hard to put food on your table.”

    This inaugural address is a study in self-definition, and even self-clarification. The governor’s effort in making sure that nothing is perhaps left to the imagination in the presentation of his personality must be commended. At least, it gives the people standards to judge him by, never mind if the standards bespeak pedestrianism.

    Fayose, who is 53 years old, said: “They want me to look like the governor of their imagination but I am governor of your own imagination, the governor that eats boli (roasted plantain) with you, the governor that drinks agbo jedi (local herbal mixture) with you, the governor that knows that the resources of this state belong to you.” He went on: “When I come to buy boli tomorrow, I will drop something. I will look after you. They are too clean in their own eyes to go to the jedi sector and that is why you voted them out. Whether they call it stomach infrastructure, it is their business, because I am going to appoint a special adviser for stomach infrastructure.”

    As things stand, Fayose would need to continue to eat boli and drink jedi as a way of socialising; and he would also have to “drop something”, that is, pay far more for them than they are worth in order to make the street vendors happy and demonstrate that he is a “good governor”. It is relevant to wonder what might happen when boli is out of season. Maybe Fayose would then switch to agbado yiyan (roasted corn).  Or isu yiyan (roasted yam).  So, he is likely to continually make seasonal changes in his eating habits to show that he is, as they say, “a grassroots politician”.

    Certainly, it would have been out of character if Fayose had not seized the moment for self-glorification. He said: “By the grace of God, I am the first son of Ekiti to be governor here twice and the first Nigerian politician to defeat two incumbents and all former governors of this state that have served at one point or the other.” Congratulations, Your Excellency!

  • Shekau: A reality check

    What’s in a name? Its significance is perhaps demonstrated by the recently reported but unclear killing of Abubakar Shekau, the commander-in-chief of the terroristic Islamist militia Boko Haram.  In a reflection of the haziness that has reigned since his death was first announced in August last year, the latest news of the killing of a terrorist by that name heightened the confusion. Was he killed a second time?

    Interestingly, the uncertainty was complicated by the release of a 36-minute video in which a figure claiming to be Shekau said: “Here I am, alive. I will only die the day Allah takes away my breath.” He also declared: “Nothing will kill me until my days are over…Some people asked you if Shekau has two souls. No, I have one soul, by Allah.”

    Compounding the drama is the intriguingly unresolved question as to whether Shekau’s soul goes marching on as indicated by the video. Although the Defence Headquarters (DHQ), in a statement, shot down the appearance and utterances of the character in the video, it nevertheless  left a sufficient margin for the invalidity of its own position, even if unintentionally. The DHQ said: “The Defence Headquarters is studying the claims made in the video purportedly released by the terrorists showing their leader Abubakar Shekau as dismissing his death.”

    It is relevant to highlight the puzzling contradictions by considering the background to the denial of death. The initial affirmative answer by DHQ spokesman Major-Gen Chris Olukolade to the question of Shekau’s death did not fully settle the issue. According to his statement, “The troops captured some of the terrorists and their equipment. In the course of those encounters, one Mohammed Bashir, who has been acting or posing on videos as the deceased Abubakar Shekau, the eccentric character known as leader of the group, died.”

    However, it would seem that things may not be so clear.  It is curious that a similar claim by the Cameroonian Army, supported by images, gave the credit to that country’s soldiers who reportedly carried out a cross-border raid inside Nigeria where they killed Shekau in an aerial bombardment of his hideout.

    Either way, ignoring the contentious circumstances, the death of the Boko Haram leader should reassure the troubled public that the country’s military may be winning the terror war after all, despite mounting criticisms of its alleged operational minuses. But the matter may not be that simple.

    It is noteworthy that Olukolade said: “The name Shekau has become a brand name for the terrorists’ leader”.  He also gave an insight into the multiple identities of the rebel who was allegedly killed, saying, “On restoring normalcy after the encounter, inhabitants of the community who were victims of terrorists’ activities corroborated the information on the identity of Bashir Mohammed, alias Abubakar Shekau, alias Abacha Abdulahi, alias Damasack etc.”

    The commonsensical implication of the alleged use of the name for branding purposes is that another so-called “fake Shekau” may emerge from the ashes of the previous ones, with the scary suggestion of continuity. Certainly, it would be unreasonably optimistic and a grave error for the military to interpret the claimed death of this particular Shekau as a definitive victory over Boko Haram. The anti-terror campaign just cannot afford complacency, even if it is true that the terrorists lost their chief, according to the DHQ, “in the Konduga battle in September.”

    Such a situation should be a setback for the insurgents, and it ought to be exploited maximally by the military, which means that the force must seriously address every possible hindrance, especially issues related to the effective equipping of the fighters and their welfare. In this connection, the point must be emphasised that the intervention of Cameroonian troops, to the extent that their involvement possibly affected the believability of  the reported killing of  the Shekau in question, leaves a great deal to be desired.

    The country must emphatically reclaim its capacity to defend its territory, and this certainly cannot be achieved through spin doctors who continue to paint a bright picture of a systematic weakening of the enemies without convincing evidence. It is worth mentioning that news of the killing of the rebel leader was accompanied by a claim that 135 Boko Haram terrorists were either captured or surrendered in Yobe and Adamawa states. Figures of captives or those who have surrendered will have to translate into a clear progressive crushing of the terrorists for any meaningful result.

    News of a proposed recruitment of members of the Civilian JTF, a volunteer group of locals, into special security forces in furtherance of the war on terror suggests that the Goodluck Jonathan presidency may be expanding its approach to the long-running terror-related security challenge in the country’s Northeast, which the imposition of a limited emergency rule has done little to arrest.

    As things stand, with Boko Haram having responded formally to the alleged killing of its leader through an apparent disproof, it remains to be seen what turn its terrorism would take and the consequences. It is noteworthy that in the last two months particularly, the terrorists appeared to have reimagined the execution of their five-year-old violent campaign, ostensibly for an Islamic territory, and have embarked upon a determined seizure of space, in addition to the frighteningly familiar bombings, raids and kidnappings.  The military must be prepared.

    It is fascinating that the claim and counterclaim related to Shekau’s existence illustrate the potency of the name. In this case, while the military probably hoped to project state capacity by taking credit for the alleged killing, Boko Haram possibly intended to present a picture of invincibility by discrediting the claimed killing. In a profound sense, there is a clash over the name Shekau.

    Indeed, Olukolade defined the weight of the name, from the military’s perspective, saying, “Since the name Shekau has become a brand name for the terrorists’ leader, the Nigerian military remains resolute to serve justice to anyone who assumes that designation or title as well as all terrorists that seek to violate the freedom and territory of Nigeria.”  On the other hand, the suggestion that Boko Haram may be interested in sustaining the name by using others to carry the identity indicates its value to the terrorists.

    However, in the final analysis, the battle is beyond the Shekau brand, and not to recognise this reality would amount to a trivialisation of the confrontation with evil. Whether Shekau is dead or alive is not as important as restoring peace.

  • Ameyo’s apparition and Amosun’s ecstasy

    It is imaginable that she was an unseen presence at the show, and possibly other ethereal beings were in attendance.  “Why not now?” she might have wondered.  Those in a position to answer the question could easily have acted in a way that would have made the poser out of the question. But because they didn’t, the September 29 National Honours’ investiture seemed like an event that had lost its soul and had become soulless; these two conditions may not be the same.

    Speaking of souls, particularly the souls of the dead, perhaps such apparitions were at the venue, International Conference Centre, Abuja, just to see the spectacle organised by the living dead.  Or is there a better description for those who are biologically alive but morally dead?

    The celebration of deadened consciousness, which the event projected on account of glaring and jarring omissions in the list of awardees, represented yet another instance of institutional insensitivity. In this specific case, the institution is no other than the country’s presidency, or more precisely, the Goodluck Jonathan administration.

    It would take a phenomenal leap of the imagination to grasp the administration’s tactless treatment of the memory of those who recently paid the ultimate price and made a supreme sacrifice for the country. It would probably be more appropriate to call it an egregious insult which the departed do not deserve.

    What is even more unacceptably unthinking and unfeeling is the brusque defence by Dr Doyin Okupe, Senior Special Assistant on Public Affairs to President Jonathan, who reportedly said via his Twitter account that the national honours were not given posthumously.  It is instructive that between September 19 when the full list of awardees was publicised and September 29 when they were decorated, there were loud calls from concerned quarters highlighting the nauseating exclusion.

    Two of such wake-up calls will suffice. The Chairman, Nigeria Medical Association (NMA), Cross River State chapter, Dr. Callistus Enyuma, said: “One would expect that she should not be neglected when honours are given. I believe it is not too late for her to be included on the honours’ list. She must have that honour.” Next, the President of Jojaina Deck of the National Association of Seadogs, Mr. Fabian Avoh, said: “Let us ask the Federal Government or precisely the presidency what yardstick was used in including all sorts of people on the list of the highest honour in the land when Adadevoh, who sacrificed her life, was not on the list.”

    In a reasonable context, the inclusion of Dr. Ameyo Stella Adadevoh who died on August 19 should have been beyond question, even if by way of special mention at the event and by immortalising her.  She was the most prominent among the country’s health care workers who died of Ebola Virus Disease (EVD) after contracting it from the Liberian- American Patrick Sawyer who brought it into the country and died from it on July 25. It is noteworthy that the Lagos State Commissioner for Health, Dr. Jide Idris, said of her role: “She it was who took the initiative to intimate the ministry concerning the index case; and substantially to her credit, the moderate containment achieved we owe to her and her colleagues.” There is no doubt that the professional intervention of Adadevoh and others arrested the possibility of a wide-spread dispersal of the deadly virus. The Jonathan administration must be suffering from inattentional blindness.

    Even more intriguing is the likelihood that the government may also be afflicted with complicated confusion. Two days after the disquieting silence on the EVD-related deaths of health care personnel who worked at First Consultants Medical Centre, Obalende, Lagos, Jonathan referred to the tragedies superficially. He said in his October 1 address on the country’s 54th Independence Day: “I appreciate and welcome the spirit of collaboration, unity and partnership with which we confronted the threat of the Ebola Virus Disease. I thank all Nigerians for working together to prevent what could have become a major epidemic. I particularly thank the medical personnel, some of whom paid the ultimate sacrifice.” Could this be interpreted as thanking the dead for dying?   What a way to reward heroic self-sacrifice!

    Interestingly, Jonathan’s idea of reward seemed suspect, if not mischievous, especially in connection with three personalities who made this year’s national honours’ list of 305 awardees: the National Chairman of the All Progressives Congress (APC) and a former governor of Edo State, Chief John Odigie-Oyegun; the Ogun State Governor, Senator Ibikunle Amosun; and the Ekiti State Governor, Dr. Kayode Fayemi, who is on his way out, having lost controversially in the June governorship election to Ayo Fayose of the ruling Peoples Democratic Party(PDP) . Considering that the men are members of the APC, the intensely critical opposition party with a strong ambition to rule the country, their inclusion may have been no more than a wily attempt to present the Jonathan administration and the PDP as perhaps dispassionate and uninfluenced by zero-sum mentality. They were given the title, Commander of the Order of the Niger (CON).

    It is food for thought that these particular honourees, who could have exploited the publicity opportunity to further rubbish the administration and what it stands for by maintaining a respectable distance, chose the path of counter-productive accommodation. Odigie-Oyegun was represented at the ceremony. Fayemi, rather than be in Abuja to receive the national honour, attended the opening ceremony of the Bisi Adeleye-Fayemi Centre for Gender and Social Policy Studies donated by his wife to the Obafemi Awolwo University, Ile-Ife, Osun State. He was quoted as saying: “It is thus at great cost that I am here in demonstration of my dedication to a worthy cause. Nothing can be more important than this. The CON can be posted to me by courier, but nobody can post this to me.”  In both cases, there was a sufficient indication of acceptance.

    Amosun surpassed them by displaying a petty ecstasy. Not only did he attend the investiture, he apparently got carried away. Listen to him: “When you are given an award like this, you are honoured; it is a call for more service. It is like describing an elephant; it is from the perspective from which you are looking at it. Yes, there may be one or two misgivings about it; people will talk anyway. I think whoever is given, it is a call to serve more, render selfless service to the nation and to our different states.”

    It would appear that Amosun may not have reflected on the governmental performance of the giver. Has Jonathan himself shown a satisfactory understanding of the concept of service in political office?  Why would he desire to encourage what may be indeed alien to him? What is the subtext of this dramatic political scheming?

  • Presidential choreography

    Beyond President Goodluck Jonathan’s unprecedented exclusive endorsement for re-election by the Peoples Democratic Party (PDP) state governors, Board of Trustees and National Executive Committee, which has practically foreclosed the conventional Presidential Primary to choose a candidate, his choreographic skill and promotional ability were perhaps more strikingly exhibited  in the matter of the reported N10, 000 donated in support of his campaign by a certain Ezemagu Sunday Nnamadi, a member of the National Youth Service Corps (NYSC).

    Intriguingly, the portrait of this newsmaking donor described as “a young Nigerian” was unhelpfully indistinct. He appeared to belong to a shadowy world, without concrete details of his background. For instance, it would be interesting to know where he was schooled and what he studied, even where he was posted for his NYSC year.

    The presidency must have considered such clarifying pieces of information needless, not to say useless. All that mattered should be the celebrated donation, not the circumstances of the donor, the president’s communication handlers must have reasoned. This would explain why the statement on the gift issued by Jonathan’s Special Adviser on Media and Publicity, Dr. Reuben Abati,  reportedly focused on his gratitude. Jonathan’s letter of thanks, according to Abati, said: “Your gracious gesture is particularly gratifying, coming as it does from one of our nation’s vibrant and gifted youth who are our successor generation and for whom our administration is unequivocally committed to providing the requisite environment to optimally realise their tremendous creative and productive potential.”

    The letter continued:” As I carry on with the task of positively transforming our country for its God-ordained greatness and prosperity, I will continue to count on the goodwill as well as the practical and prayerful support of patriots like you.”

    Realistically, the said donation, if not a publicity stunt, was a publicity opportunity that ought to be exploited maximally, but the issue is that it seemed suspiciously simulated, a possibility that speaks volumes about the capacity for creative orchestration in the presidential corridor. Is Jonathan projecting the idea that he does not have an intimidating war chest?  It is noteworthy how the letter of appreciation dripped with self-glorification. In particular, the suggestion of continuity was attractively dressed, or to put it in another fashion, the intention of extension was charmingly undressed.

    From the look of things, Jonathan could be dreaming of a day when the entire country would rise as one and crown him without opposition.  That dream is a grandiose delusion. But it would be unsurprising if the next episode in the long-running entertainment show featured enthusiastic sycophants begging him to agree to be the PDP presidential candidate in the 2015 general elections. Not that such a development would be entirely new, only that this time it may likely involve people kneeling before him and prostrating themselves before him in unbelievable submission.

    Add to this picture the reinforcing activities of the obsessive self-defined non-governmental organisation known as Transformation Ambassadors of Nigeria (TAN) which insists on an   incomprehensible objective: “the continuation of transformation by President Goodluck Ebele Jonathan (GEJ).”  What the group makes of the concept of “transformational government” remains a puzzle because the Jonathan administration has been anything but that. However, TAN’s promotional train is on course and its region-by-region approach is expected to climax in the federal capital, Abuja, on September 30.

    Also in the picture is the screening and evaluation of the various Jonathan support groups for the battle ahead. Instructively, Jonathan’s Political Adviser, Prof. Rufai Alkali, who coordinated the activities, said:  “As 2015 approaches, we note that the circumstances and fundamentals facing us are somewhat different. The opposition is different; the political landscape is different; the players are different and the issues are different.”   Alkali continued: “To address these issues, the reorganisation of the Goodluck Support Group (GSG) has become imperative. I have, therefore, decided to set up a special GSG reorganisation committee to study all issues concerning the organisation and propose a reorganisation structure that will allow us position for 2015.”

    Considering the scale of the preparation indicated by these developments, it is both puzzling and laughable that the character whose interest is being promoted by these actions continues to pretend that he may not be interested in a second term as president after all. In the light of all that is visible, Jonathan’s attitude is nothing short of self-deception, if he thinks that the people are in the dark. There is a certain reptilian sneakiness to his conduct.  What is he waiting for, particularly given all the signs that continue to betray his aspiration?

    But Jonathan would want observers to believe that this background, as persuasive as it is, may not be enough to make him interested in re-election. He seems determined not to be seen as desperate for a second term in office, which may be a reasonable projection; but it is impossible to hide his ambition. Indeed, in a telling irony, the harder he struggles to mask his aspiration, the more he gives himself away.

    Strikingly, when he appeared at his party’s September 20 “Southwest sensitisation rally,” he could not resist wearing that familiar mask of deception. In his speech on the occasion, he referred to the various endorsements and introduced a suspicious complication. He said: “I also have the right of refusal and I thank the party for giving me the opportunity.”

    The question is: Would he exercise this right and refuse?  Jonathan, perhaps unwittingly, but more likely not innocently, supplied the answer, albeit in a coded communication. He boasted about the establishment of a Presidential Jobs Board which would “create three million jobs in the next one year.” He reasoned:  “That means in a few years, we would solve the problem of unemployment.”  Then he added: “We continue to promise to transform Nigeria; make changes and never go back. We need all Nigerians to work with us. In the next few years, unemployment will continue to drop. We are totally committed to changing all sectors of the Nigerian economy.”

    Read between the lines. Does he sound like a man who would say “No”?  He must be self- deluded to imagine that his game of laboured suspense is beyond public comprehension. On the contrary, whatever game he is playing appears so cheap and degrading, not to say nauseating.

    Jonathan has proved to be a master choreographer, perhaps contradicting the view of his antagonists that he is clueless. When it comes to stage-managing for political success at any cost, he may be the ultimate power-hungry schemer.

  • Naming the nameable

    Although it sounded like incremental repetition, it added little to the state of things and ultimately proved to be effectively unuseful.  If the ambition of Nobelist Wole Soyinka was to concretely reinforce the allegations by Australian Stephen Davis concerning certain perceived local pillars of the rampaging Islamist guerilla force Boko Haram, his intervention did not match his purpose.

    It was disappointing that the tigrish public intellectual apparently fell below his own standards as his lent his influential voice to the urgent project of unveiling those who nourish the terrorists. In his publicised statement on the characters named by Davis, titled “The wages of impunity,” Soyinka unbelievably chose the path of harmless assault. In particular, his mention of Senator Ali Modu Sheriff, a former governor of Borno State, merely followed the beaten track.

    Intriguingly, the literary champion failed to supply the missing letters that would have defined the identity of the unnamed senior official of the Central Bank of Nigeria (CBN) fingered by Davis. This lost opportunity to provide additional information of a radical nature, which the moment represented, may never be regained.

    It is apt to wonder whether similar reasons informed the conscious silence of the two men, and what those grounds could be. Between Davis, the foreign “negotiator”, and Soyinka, the native mediator, was a common ground of mystifying unspecificity. In the case of the famed writer, his pauses were especially perturbing because of his dramatised conviction. He said: “Finally, Stephen Davis also mentions a Boko Haram financier within the Nigerian Central Bank. Independently, we are able to give backing to that claim, even to the extent of naming the individual. In the process of our enquiries, we solicited the help of a foreign embassy whose government, we learnt, was actually on the same trail, thanks to its independent investigation into some money laundering that involved the Central Bank.”

    Having gone so far in building a base for his insight, Soyinka was expected to carry the architecture of truth to a logical conclusion. But he acted against his own construction. The same man said in the statement: “Truth – in all available detail – is in the interest, not only of Nigeria, the sub-region and the continent, but of the international community whose aid we so belatedly moved to seek.” Or perhaps it was a different mind that promoted unrestrained truthfulness in the context of the socially tormenting terror war.

    The truth is that an anti-climactic treatment of the idea of full disclosure, such as Soyinka demonstrated, cannot be in the country’s interest, both in local and international terms; and it is puzzling that the master of fiction, which is known as  “the truthful lie”, did not pursue non-fictional truth to its fullest extent.

    In what was tantamount to ridiculous buck passing, Soyinka said: “That name, we confidently learnt, has also been passed on to President Jonathan. When he is ready to abandon his accommodating policy towards the implicated, even the criminalized, an attitude that owes so much to his re-election desperation, when he moves from a passive “letting the law to take its course” to galvanizing the law to take its course, we shall gladly supply that name.”

    The theatre of war created by Boko Haram is so gravely threatening that the kind of dramatic suspense employed by Soyinka is not only dangerous and unacceptable; it raises the serious suspicion that the script may be a travesty of truth. If, truly, the pluralistic entity Soyinka credited with possession of the truth knows these things, why wait for Jonathan to act on the same information that has allegedly been passed on to him? Does Jonathan actually have this information?

    In a profound sense, by keeping his cards close to his chest on such a burning issue, Soyinka can be reasonably criticised for adopting an “accommodating” approach towards the inculpated, the same accusation he made against Jonathan.  Evidently, this is a case in which illumination is accompanied by opacity; for it would appear that Soyinka does not see the concealment of identity as suggestive of subtle complicity. It is a tragic unawareness for a critic who reasoned that “The unleashing of a viperous cult like Boko Haram on peaceful citizens qualifies as a crime against humanity.”

    Armed with a claimed knowledge of the friends of terrorisers in high places, particularly those who fund terroristic activities, which is invaluable information that can assist in the resolution of the crisis, it is untenable to conveniently accuse someone else of alleged lethargy, or even an abandonment of responsibility. It may not be far-fetched to qualify such attitude as vicariously guilty of a crime against humanity.  By supplying “that name”, it is possible to galvanize the law from the outside, without necessarily attributing such responsibility exclusively to Jonathan. Assuming that the information is available to Jonathan, what if he eventually ignored it for whatever reason?  How long will others in possession of the same detail wait to reveal it?

    It mirrors a clear contradiction for Soyinka to express intense unease about the situation, yet indirectly contribute to its perpetuation by this deafening quiet. Should he be taken seriously then, and his observation, “we twiddle our thumbs, wondering when and how this nightmare will end, and time rapidly runs out”?

    Naming the mysterious individual shouldn’t be such a big deal, unless there is perhaps something else Soyinka knows which makes him tongue-tied; the same reflection applies to Davis. If the individual is not nameless, and therefore nameable, what is the import of this performance of silence? To expect the presidency, and possibly the CBN, to react to nothingness, which the unspecificness represents, when they could be more stingingly pricked by a direct, detailed and explicit picture, amounts to a denial of personal responsibility, which is distinct from institutional responsibility; and it is also a ludicrous trivialisation of the confrontation with evil.

    There is no doubt about Soyinka’s tigerishness and dazzling track record as a conscientious opposer of evil, but at 80 years of age it is probable that his claws are blunted and only an impotent rage is left. If a personality of his stature will not name names when it is socially redemptive to do so, then the society is in abysmal trouble.

  • Angel Ameyo

    Wat does it mean to be characterised as angelic? Illumination came at the solemn Night of Tributes and Service of Songs organised to say a formal and final farewell to the departed Dr. Ameyo Stella Adadevoh who patriotically and heroically gave her life to save the country from a possible viral catastrophe.

    It was perhaps fitting that a team of ladies screened people with gadgets at the entrance and supplied sanitisers for use as the venue filled up gradually, which were obvious precautionary measures in the face of the ongoing battle with a killer virus.  By 6pm on September 11, Harbour Point, Victoria Island, Lagos, was ready for a review of the life and times of the doctor who succumbed to the deadly Ebola Virus Disease (EVD) which she had contracted in the course of treating the country’s first case of the bug, Patrick Sawyer, the Liberian-American who died of EVD on July 25. Tragically, Adadevoh herself passed away on August 19, less than one month after her life-threatening encounter with Sawyer.

    Adadevoh gazed at the population in the expansive space. She was frozen on a canvass framed with a garland of white, cream and green flowers; she wore a doctor’s white overcoat and a stethoscope was around her neck. Her striking portrait formed the background on the stage which had a table and chairs for three white-robed priests and a green-robed one. An orchestra of violinists and hornsmen performed impressively on the side and a choir in a colour-mix of blue, red and white completed the musical ensemble.

    Two large screens presented pictorial highlights of Adadevoh’s earthly journey, which were greeted by a gripping contemplative silence from the crowd. Her childhood years, growing up, her graduation from medical school in red gown and cap with scroll in hand, her wedding, motherhood, family life and social life, rolled out in photos before attentive and sorrowful eyes.

    “There is no doubt that her death is hurtful and painful,” said the priest who delivered the homily.

    “She sacrificed her life,” he stressed, “and saved the country from an uncontrollable disaster”; but, he added, “she was not an accidental heroine.” He pointed out: “Sacrifice was her second nature and character.”  In his view, she had “a glorious exit” in the truest sense of the phrase, different from the clichéd use of the expression.

    The tribute session was revealing. Dr. Bode Karunwi, her mate in primary school and medical college, spoke about their 50-year friendship and called her “a faithful friend” in addition to being “a first-class physician.” It was Dr. Efunbo Dosekun who provided a penetrating glimpse of her final moments as she struggled with EVD while quarantined. Dosekun described their last interaction “before she slipped into coma.” In a moving narration, she painted a picture of how she had to speak to Adadevoh through the window because of quarantine regulations. She said Adadavoh had told Sawyer: “I won’t let you go because you would spread this virus far and wide.” Significantly, a Havard University medical professor whose tribute was read on the occasion touchingly said he hoped “Nigeria will one day reflect on her heroism and sacrifice in containing a deadly epidemic.”  So far, figures released by the World Health Organisation (WHO) indicate that eight people have died of EVD out of 21 cases.

    Adadevoh’s death was especially pathetic because she was, ironically, a victim of her professionalism, dedication to work and concern for the sick. A family member was quoted as saying, “She was not on duty on the day Mr. Sawyer was brought to the hospital, but she responded to the emergency. She left what she was doing to save a life.”

    Her commendably rare demonstration of respect for the Hippocratic Oath of her profession was noted by the Lagos State Commissioner for Health, Dr. Jide Idris. Following her death, he said of her role: “She it was who took the initiative to intimate the ministry concerning the index case; and substantially to her credit, the moderate containment achieved we owe to her and her colleagues.” Speaking of containment efforts, it was reported that Adadevoh had to “physically restrain” the infected patient from escaping from the hospital after he had been diagnosed with EVD.

    It is impossible to build scenarios or to imagine the scale of the public health crisis that would most likely have developed in the country in the absence of the thorough diagnostic efforts and a firm application of safety measures and standards, without a huge sense of gratitude to Adadevoh and others who worked with her in the management of Sawyer’s case.  There is no doubt that the professional intervention of Adadevoh and other health workers greatly reduced the  high possibility of a wide-spread dispersal of the virus, which  causes a haemorrhagic fever that can kill infected people in a week, although patients reportedly begin to show symptoms within three weeks of infection.

    “Our tribute to her is our school song,” said an old girl of Queen’s School, Ede/Ibadan, Adadevoh’s alma mater, and the alumnae gave an enthusiastic rendition of the school song to end the chain of tributes. “Pass on the Torch”, they sang, in reference to the school motto.

    It is heartwarming that Adadevoh’s torch will be kept burning by a newly founded organisation, the Dr. Ameyo Stella Adadevoh Health Trust, which has been set up in honour of “her life of service to profession, community and humanity.” The source of the information announced that   “it will be a professionally run charity” dedicated to her ideals; and there was an approving applause at Harbour Point. He gave a contact email address: drasatrust@gmail .com.

    Before her death, Adadevoh, 57, had worked for 21 years at First Consultants Medical Centre, Obalende, Lagos, and became the Lead Consultant Physician and Endocrinologist. Interestingly, that evening at Habour Point, those who spoke called her Ameyo, which is a Ewe name for girls meaning “Girl born on Saturday.” Also, some of them called her an angel, which suggests a guardian angel.

    In particular, the representative of the association of endocrinologists said, “Our society will pursue national recognition which she so deserves”; and the people clapped.  It is noteworthy that a new petition on Change.org is asking the government to “honour the memory of Adadevoh with a National Posthumous Award”.  However, such consideration should apply not only to her. A nurse at the same hospital also died from EVD. Those who paid the ultimate price while carrying out their duties and saved many lives from Ebola even without having contact with them deserve credit.  A grateful country should reward their heroic self-sacrifice.

  • Chris and Anita

    Interestingly, a public notice published in newspapers obliquely concretised earlier reports of an impending legalised split between Rev. Chris Oyakhilome and his wife, Anita. The 50-year-old charismatic founder of Believers’ Love World Incorporated, a Lagos-based church popularly known as Christ Embassy, was reportedly served with divorce papers in a UK hotel room.

    In the accompanying confusion, a statement by his lawyers, Pinheiro & Company, said: “The attention of our client, (Rev. Chris Oyakhilome and the Church, the CHRIST EMBASSY (“the Church”) has been drawn to the wave of false, malicious and fabricated stories being published in the print and electronic media about his person, the Church and a matrimonial cause between him and his wife.” Also, the lawyers accused “the concerned publishers” of “malicious falsehood”, saying, “It is our client’s instructions to inform the members of the public and particularly warn the concerned media houses that the news or story presently circulating in the media is nothing but a complete distortion of the facts in the pending proceedings in the United Kingdom, to the knowledge of the publishers.”

    It is significantly revealing that the statement referred to “a matrimonial cause between him and his wife” and “pending proceedings in the United Kingdom”, which would appear to constitute a sufficient validation of the reports that things had indeed gone awry between Chris and Anita. It is possible that the development spawned salacious story angles that may have been inaccurately presented; nevertheless, the overriding consideration should be whether there are incontrovertible realities in this riveting drama of love gone cold or frozen romance.

    It is noteworthy that a report said: “According to an online newspaper, The Cable, the divorce case, with Suit No FD14DO1650, was filed on April 9, 2014 at Divorce Section A, Central Family Court, First Avenue House, High Holborn, London, the United Kingdom, on Anita’s behalf by Attwaters Jameson Hill Solicitors, a firm with expertise in commercial law, family, wills and estate, personal injury and medical negligence.”

    Also deserving of attention is the information that Chris was served with a decree nisi, which is “an order from a court that a marriage will end after a fixed amount of time unless there is a good reason why it should not.”  It is unclear how long the court may have allowed for the pursuit of possible reconciliation, but it is clear enough that in the event of irreconcilability the court will most likely issue a decree absolute, which is “an order from a court that finally ends a marriage, making the two people divorced.”

    Perhaps pathetically, there is a seemingly remote possibility that the couple will kiss and make up. The next episode may well be the working out of the terms of the divorce by the lawyers on both sides, which would be a sad ending to a love story that had the inspiring appearance of a fairy tale. Anita has reportedly ruled out an out-of-court settlement; and PREMIUM TIMES quoted her lawyers as saying that the estranged couple was on such bad terms that there was no chance that the personalities would ever return to the status of husband and wife. The online publication presented a response by Stephen Goddard, Business Development Manager of Attwaters Jameson Hill Solicitors: “It is with great sadness that our client, Pastor Anita Oyakhilome, has come to the conclusion that her marriage to Pastor Christian Oyakhilome has irretrievably broken down and regrettably there is no hope of any reconciliation.”

    The approaching inevitability is particularly disquieting not only because it involves Christian pastors who are also media magnets; before the storm, Chris and Anita enjoyed the titles of President and Vice-President of the Christian ministry respectively.

    More importantly, the picture of irresolvable conflict is a devastating blow to the noblest virtues of Christian faith and matrimony.

    To go by the reports, Anita’s anger has to do with issues defined as “unreasonable behaviour” and “adultery.”  Given that the details of her charges against Chris are not in the public square, it would be unreasonably and unhelpfully speculative to explore the accusations and even the counter-accusations.

    In the context of Pentecostalism, which Christ Embassy represents, it is useful to consider Biblical teachings related to divorce. First, reflect on the words of Apostle Paul: “And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: But and if she depart let her remain unmarried, or be reconciled to her husband; and let not the husband put away his wife.”(1 Corinthians 7:10-11) Next, think about the idea of Jesus himself: “And if a woman shall put away her husband, and be married to another, she committeth adultery.” (Mark 10:12)

    The unmistakable import of this background is the unacceptability of divorce in the framework of the faith. If there is a regrettably casual attitude to divorce in the secular world, church leaders whose stance should be informed by spiritual integrity ought to project a better example, especially considering that all eyes are on them. There is no doubt that divorce is understandably an expanding problem in the modern world with its anti-family tensions and tendencies; and it should be recognised as potentially anti-social.

    Of course, a marriage may break down “irretrievably” just as suggested by the Chris and Anita developing story, and priesthood may not automatically confer immunity from marital troubles on individuals. However, the beauty of a matrimonial union must be its capacity for marathonic endurance, among other fundamentals.

    Chris and Anita have two grown-up daughters who must be watching intently as their parents romance the depressing option of divorce; that is exactly what it is, an option, meaning there is possibly another one in the direction of unity. Will they understand how love disappeared, replaced by an intensely frontal and unmediated hostility?  How will this experience shape their emotional relationships, even their spiritual directions? Beyond these, what will happen to the image of the ministry, and even to the personal and pastoral brands of Chris and Anita?

    Why is forgiveness apparently no longer possible in this case? This is the chief reason for its ugliness, the exclusion of the grace of forgiveness, which can always result from charity. Paul again: “Charity never faileth.” (1 Corinthians 13: 8) But pastors in particular should know this, which is why Chris and Anita need enlightenment.

  • ‘Gold medal for public service’

    In the context of the reality that words have denotative value, it is worth contemplating the import of a particular letter of commendation and its remarkable testimonial quality. It was written by the Lagos State Governor, Babatunde Fashola, and the recipient was Akinwunmi Ambode who had retired voluntarily after a 27-year career in the civil service, including stints as the Accountant- General of Lagos State from 2006 and 2012, Permanent Secretary, Ministry of Finance, and Auditor-General for Local Government. This background is striking because it highlights Ambode, who left to pursue other dreams,  as probably the most experienced individual in terms of familiarity with the state civil service operations to seek the position of governor since Lagos State was created in 1967.

    Fashola reportedly wrote: “I write on behalf of the people of Lagos to commend your high sense of dedication, selflessness and integrity which you brought to bear on the civil service. I wish to specifically remark that working closely with you has been of tremendous mutual benefit, particularly in the present administration.” He continued: “You have displayed high sense of professionalism and have been a good team player, guided by the philosophy of a true public officer, who must place himself last while rendering service to the public. We are convinced that your brilliance and zeal will make you excel in your future endeavours.”

    Who wouldn’t be proud of such a glowing portrayal? Unsurprisingly, Ambode, 51, the Chief Executive Officer of Brandsmiths Consulting, made a passing reference to the characterisation at his May 15 book launch at the Civic Centre, Lagos.  The presentation of two books, Public Sector Accounting by Ambode, and his biography, The Art of Selfless Service by Marina Osoba, provided a fitting forum for him to bask in the glory of his recognition.   “The letter of commendation by Fashola is my gold medal for public service,” Ambode said at the event.

    Of course, the letter may be inadequate to catapult him to the high political office of governor which he seeks; nevertheless, it is a sufficient pointer to his competence. Indeed, the writer of the letter himself also deserves commendation. There is no doubt that Fashola was in a position to know and evaluate Ambode’s contribution, and it is to his credit that he was straightforward in his depiction of  Ambode’s worth. He could have chosen to downplay the man’s role and his observed performance, especially given the fact that the letter’s commendatory content could always be quoted to advance the recipient’s interest. A self-absorbed autotheistic leader would not have written in such a manner about someone else; and such leaders abound who go about with a destructive mentality. So, Fashola deserves respect for his demonstration of disinterestedness.

    Did Fashola have an idea of Ambode’s ambition to succeed him as governor? Was the song of praise calculated to help him achieve his aspiration through an implied endorsement?  Or it just didn’t matter to Fashola what Ambode’s next move might be after leaving the civil service, and however he might exploit the laudatory comments for self-advancement.

    It is interesting that Ambode, a would-be governor and a member of the All Progressives Congress (APC),  on August 21 presented a paper  titled “Public Finance: Probity and Accountability” during  a two-day workshop organised by the Lagos State Government and the Lagos Business School at the Pan-African University, Lagos. He spoke to 300 youths from tertiary educational institutions across the state, and told them: “If we take the concept of resource generation, allocation and distribution into cognisance and apply the principles of good governance, we will achieve economic growth and development.”

    He was on familiar turf. Ambode is credited with designing a system that increased the state’s revenue generation from N600 million to N10 billion. A related excerpt from his biography is illustrative of his expertise: “In a popular business newspaper, Business Day, of Tuesday 2nd July 2013, it was reported that Fiscal Management in Lagos State had surpassed that of the Federal Government and internally generated revenue from taxes has touched the 75% mark in stark contrast to the Federal Government’s 20%. Also, the paper further stated that Lagos State makes up to 20% of total Nigerian GDP and 40% of non-oil GDP.”

    The narrative continued: “All these gains from the smallest state geographically (that is in terms of  size) showing that Lagos State which is without any of the rich mineral resources that other states have in abundance can think outside the box and create wealth using what little it has and building on its commercial base.  These great strides are particularly noted to have happened in the last six years (2006-2012) during which Akin headed the State Treasury Office (STO).”

    The importance of wealth creation to “the authoritative allocation of values” cannot be overemphasised; and it may well be good luck for the state to have a governor whose competency in this critical sphere has been established beyond any iota of contradiction.

    However, the megacity would require more than a mechanistic attention to figures; and it would appear that Ambode also has a humanistic appeal. Such a fusion is not always available in the power ring. Ambode’s definition of leadership is enlightening, although it could be said that words are never enough and would always need the potency of demonstrativeness. He said: “A true leader sees his work as selfless service towards a higher purpose. A true leader should be judged by what he has not – ego, arrogance and self-interest.”

    Demonstrable commitment to good governance and ability to deliver what the people yearn for should rank among the uppermost qualifications for the type of progressive leadership that would benefit the state at this juncture. As Fashola prepares to leave the stage next year, the state deserves an exemplary successor who will be focused on excellence in office informed by a mastery of wealth creation and a humanitarian orientation.

    The question of who should rule remains fundamental in the society’s search for leaders who have  not only the  capacity to make a difference but also the enthusiasm to do so; and it is always agonising whenever the wrong individual emerges and works against good governance. A square peg in a round hole would most likely reshape the hole; and it would then require far more effort to recreate a round hole.

     

  • One year of fatherlessness

    God is my father

    Nature is my mother

    The Universe is my way

    Eternity is my Kingdom

    Immortality is my Life

    The Mind is my house

    Truth is my worship

    Love is my Law

    Form is my manifestation

    Conscience is my guide

    Peace is my shelter

    Experience is my school

    Obstacle is my lesson

    Difficulty is my stimulant

    Joy is my hymn

    Pain is my warning

    Work is my blessing

    Light is my realisation

    Friend is my companion

    Adversary is my instructor

    Neighbour is my brother

    Struggle is my opportunity

    Future Time is my promise

    Equilibrium is my attitude

    Order is my path

    Beauty is my Ideal

    Perfection is my Destiny

    For years, these lines greeted anyone who arrived on Frank Olusola Macaulay’s doorstep at Yaba, Lagos. The first-person expressions, which had the quality of affirmations, were unattributed. The paper on which they were typed was framed and the compelling communication hung on the wall near the door. It provided a memorable insight into Macaulay’s make-up.

    Inside the house, various thought-provoking messages enjoyed visibility. Even the lavatory had space for a message. Using the toilet meant the user would see this: “Lesser minds discuss people. Ordinary minds discuss events. Great minds discuss ideas. Greater minds discuss humanity.”

    Macaulay often said, “Life is interesting, and we are here to learn.” Learning, for him, included but transcended the material world. He was a lifelong truth-seeker and God-seeker, and his spiritual training and practice took him beyond the formal and rigid structures of organised religion. He regarded every man and woman as a brother or sister with whom he shared a common humanity, and was a loyal friend to those he bonded with.

    “He profits most who serves best” is another of his deeply-held beliefs; and his life of service was exemplary. He made and kept copious notes that reflected his intense interest in the fundamental questions of life, especially those that had to do with the place and purpose of man in creation, the earthly journey and life after death.  This quotation from his notes is illustrative: “How do you beautify the Earth?  You do this by the Good Thought, which comes from you, by the assistance you give your brother-man to rise, materially and spiritually, and by the assistance you give other life than man to be more beautiful than you met it – IN SHORT, SERVICE TO MANKIND IN LOVE.”

    He once gave me a small book in which I came across a striking and unforgettable answer to a question on how to remain on the spiritual path. The teacher said: “Give all, love much, speak little, judge not, and keep on keeping on.” His life mirrored this teaching. He was a man of few words who demonstrated tremendous sacrificial love. He was eternally optimistic and unbowed by misfortune. He manifested an abiding faith in the idea, “Trials sent to us as cords of love.” He marched on till the end.

    When he died on August 22, 2013, at the St. Nicholas Hospital, Lagos, it was 24 days to his 84th birthday on September 16. He earnestly believed that he would attain age 85, and always maintained that his faith was Bible-supported. “Ask, and you shall receive” was his mantra whenever anyone questioned his projection of certainty about how long he would live. On his birthday, he would remind his family and others of how many years he supposedly had left.

    Whenever Macaulay asked, “How are you, today?” he laid an unmistakable stress on the word “today”. That was his way of highlighting the reality of a new day, different from past days, filled with fresh possibilities. The greeting carried a spiritual import, saying to the recipient that the new day brought new grace, new hope, new strength, and new ideas, which could spark a new song and new joy. This unshakable conviction about the constant flux, conveyed through his emphasis on “today”, is a positive lesson for the living.

    He was born in Lagos in 1929, and his grandfather, Frank Gurney Venn Macaulay, was the younger brother of Herbert Macaulay, the illustrious Nigerian nationalist. His great grandfather was Rev. Thomas Babington Macaulay, founder and first principal of the CMS Grammar School, Lagos, the oldest secondary school in Nigeria, started in 1859; and his great grandmother, Abigail Macaulay, was the daughter of Rt. Rev. Samuel Ajayi Crowther, the acclaimed first African Bishop of the Church of England, and the first to translate the Bible into Yoruba.

    This family background inspired Macaulay throughout his lifetime. He was proud of his roots and heritage without being pompous. His sense of family was instructive, and he was passionate about the Crowther/Macaulay Descendants’ Union and its motto, “In Unity we stand, divided we fall.” He served enthusiastically and energetically as Secretary of the group for many years, and technically retained the position until his exit. He was always aware of the location of family members and their contact details, and was generally relied upon to play a linking role whenever there was a need for family gathering.

    I remember him every now and again; and sometimes the irreversibility of his passing is paralysing. This was the man who shaped my writing life, even if perhaps innocently. He provided a stimulating home for informal learning and made it easy for his household and even outsiders to keep abreast of the news by consistently ensuring a supply of newspapers and magazines. He also kept a useful library. In my secondary school years, I looked forward to a good number of western comics and educational publications every Friday. My father never failed to deliver. This was in addition to supplying all the major newspapers of the period, courtesy of his position in Shell’s Public and Government Affairs department. It was at Shell that he bloomed and he retired after 30 years at the company. As a Shell pensioner, he was a keen unofficial ambassador and projected a positive image of the company.

    He knew when to raise the game; and by the time I completed my secondary education, he introduced Time and Newsweek to me. In these two respected international magazines, I met inspiring writers and saw stirring styles. Till today, the Time celebration of writing in a long-running advertisement remains one of my favourite quotations. The magazine quoted John Sheffield: “Of all those arts in which the wise excel, Nature’s chief masterpiece is writing well.”

    My tears may not be visible, but I am still crying. I lost a gem. I wonder about genetic continuity and how much of his genetic material is active in me.   

  • Celebration of cerebration

    It was a phone conversation as narrated by a witty personality who was being celebrated for his services to the world of letters. Ambassador Oladapo Olusola Fafowora, 73, was speaking on behalf of the new Fellows of the Nigerian Academy of Letters (NAL) after their decoration, and he told the audience about a conversation he had with his grandchild who lives in England. “I am being honoured today,” he had said to the grandchild. In reply, he got a question: “For what?”  Answer: “My investiture as a Fellow of the Nigerian Academy of Letters will take place today.”  Response: “So, you’ve been writing letters. And you’ve not written any to us.”

    Unsurprisingly, the tickled members of the audience greeted Fafowora’s brief account with laughter, and he went on to thank the NAL for the greatness thrust upon him and five others at the body’s 16th Convocation and the Investiture of New Fellows, which took place at the Main Auditorium, University of Lagos, on August 14. For clarification, it is important to note that these recipients had achieved greatness on their various paths, and the NAL crown simply represented a further validation.  But it was sufficiently significant for Fafowora who described the academy as a “prestigious club”. He said with convincing feeling: “I felt immensely proud that I had been considered.”

    Inaugurated in 1991, the Nigerian Academy of Letters is positioned as “an apex organisation of Nigerian academics and scholars in the Humanities to promote, maintain and encourage excellence in all branches of humanistic studies”; “and is intended to cater for a very important body of disciplines of vital importance to the development and refinement of Nigerian Society.”

    The ceremony of decorating the stars was marked by serious grandeur, which was fitting for a festivity of cerebral fecundity. The orator and a NAL Fellow, Professor Olu Obafemi, read the citations to an impressed and admiring audience, and each recipient mounted the stage to be dressed in a red-and-gold gown and a black cap reflecting the new status. Two of them, Prof. Festus Agboola Adesanoye and Prof. Philip Adedotun Ogundeji, were honoured as Regular Fellows. Prof. Olabiyi Yai was decorated as an Overseas Fellow.  Three others were categorised as Honorary Fellows: Dr. (Mrs.) Virginia Anohu, Amb. Oladapo Olusola  Fafowora and Olori (Dr.) Olatokunbo Gbadebo.

    The orator highlighted Adesanoye’s scholarship in Communication and Language Arts, and described Ogundeji as a “Yoruba theatre aesthete and theorist.” Yai was called “a veritable and versatile polyglot; literary and stylistics scholar and a global intellectual.” Fafowora was painted as “a distinguished and seasoned diplomat with high-profile intimidating engagements.” Gbadebo’s portrait was that of “a scholar, publisher and an entrepreneur with a chequered professional profile.” Interestingly, when it was her turn to receive the scroll of honour, royal trumpeters spiced the ceremony with significative notes that bespoke her standing as a queen, the wife of the Alake of Egbaland, Oba Adedotun Gbadebo.  Anohu was not present, and it would have been interesting to know why she was considered for the garland.

    Perhaps appropriately, the ceremonial aspects of the event were effectively underscored by the convocation lecture which provided an unambiguously intellectual flavour. The lecturer and a NAL Fellow, Prof. Francis Egbokhare, focused on the theme, “Ethical Dimensions of Citizenship.” It is a testimony to the relevance of the academy that it came up with such a critical subject matter in the context of centrifugal tensions in the polity. It was instructive that Fafowora described the lecture as “very illuminating”, and praised Egbokhare for his coruscating brilliance and multidimensional method. Fafowora, who holds a PhD and has a History background, said: “I think History is now better approached from a multidisciplinary point of view.”

    Indeed, Egbokhare’s lecture did not betray his specialisation in Linguistics as he traversed various disciplines, including history, political science, sociology, anthropology, philosophy and literature. Fundamentally, he argued that ethnic pluralism has been negatively exploited by the country’s ruling elite and educated elite, and stressed that “the problem basically is not ethnicity.”

    So, what is the problem? Egbokhare tried to establish a relationship between “the citizenship question, the national question and the leadership question,” and arrived at the conclusion that “leadership is the bonding glue, the inspiration that drives nationalism.” He said: “Everything boils down to leadership.”

    Also, he explored the concept of “ethical citizenship,” and argued that it could not be divorced from “the worth of the individual.” He asked: “What is the worth of Nigerian citizenship?” His answer to the question was that the citizenship value was defined by the country’s Human Development Indices, and in this regard the picture is lamentably ugly.

    It is noteworthy and thought-provoking that the NAL President, Prof. Munzali Jibril, made striking remarks on the country’s position on the human development ladder in his presidential address at the event in which he referred to the 2013  Ibrahim Index of African Governance (IIAG), a  project of the respected Mo Ibrahim Foundation. Nigeria was disgracefully ranked 41st on the 52-country IIAG list, reflecting a country whose leaders enjoy the flattering tag, “giant of Africa”, without thinking like giants. The country not only scored lower than the continental average (51.6), it also ridiculously scored lower than the regional average (52.5) for West Africa. Assessment was based on four key areas: Safety and Rule of Law, Participation and Human Rights, Sustainable Economic Opportunity and Human Development.

    It is also relevant to draw attention to the observation by the World Bank President Jim Yong Kim at the April IMF/World Bank Spring Meetings, where he restated that Nigeria was among the top five countries with the largest number of the poor. Scandalously, the country ranks third on this list of infamy behind India (with 33 percent of the world’s poor) and China (13 percent). With 7 percent of the “wretched of the earth”, the country is ahead of Bangladesh (6 percent) and the Democratic Republic of Congo (5 percent). Together these countries are home to nearly 760 million impoverished people. The portrait of indigence is a tragically inexcusable irony for an oil-rich country, and puts a huge question mark on the quality of governance at all political levels in the country.

    It is enlightening that Egbokhare identified what he called “the unholy trinity” as a grave impediment to the country’s progress. The unhelpful trio: “lack of knowledge of history; lack of understanding of history; and lack of application of the lessons of history.”  He reasoned that a correction of this chain of retrogression would hopefully bring about “an ethically-balanced leadership and an informed people,” which would result in the country’s transformational glory. What a dream!