Category: Olatunji Ololade

  • Readers’ parliament 21

    Sir Ololade, the picture you paint in your “The End 1” is too scary but true. Like a movie, you recreated the dreadful pictures of the civil war and the horrors that television brought into our living rooms from other lands. Shall we be allowed to see 2015? And will they allow us elect the ones you envisaged? I am waiting for the second part! E.U. Ukairo. FSTC Uromi, Edo state. 07032345312.

    Only pain! Only misery! Only five years of hell as a graduate in Nigeria. Only hope and prayer that this prophecy is averted because it will be bloody. But that’s what satan their master want from us. Maybe it’s a necessary evil. Phillip. 08033817094.

    Mr. Ololade, are you a prophet because I can see you are seeing a vision in “The End (1).” Do we need to sit down and watch those things happen? Chinedu Osumili. 08130239474. UNN.

    Hi, Olatunji, just read your article: “The End 1” and it is a terrific read. I look forward to your articles. Very firebrand and passionate. Thumbs up. 08180661079.

    Re: The End (2); fine piece. It frightens me that I am not the only one thinking along these lines. Akinyode. 08033705338.

    Behold Nigeria’s Nostradamus! You sound between a prophet and a perfect prognosticator. I have been keenly following your lamentation right from “The End 1.” Do we need to go to the planets to verify the authenticity of the truths that are tormenting you to explosion? You are speaking of what even our western neighbours know as the inevitable truth. But you err by aiming straightforward for the truth. Winston Churchill said you don’t do that. I however encourage you to keep on telling the truth. Soji Ojediran. Ibadan. 08063939858.

    Did Jonathan read the piece titled: “Farewell Umaru, Jonathan has come to us at last” of May 14, 2010? The answer is “no!” I think the Egyptians are more politically conscious than the oppressed Nigerians. PDP and Jonathan are one ideologically. Thank you. Amos Ejimonye. Kaduna. 08039727512.

    Sir, I am a passionate reader of your “Reality Bites” indeed. And I must commend your journalism prowess and equally pray for you not to be lured by better pay to the presidency like some people we know. 07067416008.

    I love your “Reality Bites” column. No doubt that a thoughtful and committed group of people can re-strategize Nigeria and give voice to the silenced. 08062704585.

    We are very bad people (1)

    Your analysis is correct. Some parents are boastful of their ability to purchase seats for their wards to cheat at JAMB and SSCE centres. It is sad to see what our country has degenerated to. God will help us. 08023137600.

    I wish you continue with this line of write-up. You strike a definite chord in our psychology and sociology with the message. I wake everyday with these foreboding realities of the basic Nigerian psyche. I fear for the future of this race and generation…I totally agree with your thesis. 08054967602.

    Excellent piece of writing. I agree with you 100 per cent. We need to change ourselves because we are indeed very bad people. 08079890367.

    Thanks a lot dear. You did very well in your piece. May God bless you with more knowledge and wisdom. Amen. 08063675643.

    Olatunji, what you are saying cannot be disputed. What has eluded us is the way out of the quagmire. Cyril Chinweike Eze. 08037907122.

    I have never read a more honest description of you and me. We are very horrible people. Ehimare Ehoho. 08081322995.

    You said it all. We are indeed very bad people. None could be worse. Barrister Obi Anierobi. 08031157593.

    Olatunji, I like your write-up. Let us be accountable for all our actions, let us stop blaming our leaders. An average Nigerian man is a criminal. Zuby from Port Harcourt. 08051603828.

    Your article is a very good one. Unfortunately you are talking to people who have long chosen the path of amorality. The assertion that the followership is as bad as the leadership is true. But in all climes, it is the leadership that sets the pace either for moral degeneracy or righteous living. The theory of the vital few cannot be wished away. The elites, opinion moulders and policy formulators who develop the framework for policy implementation and are supposed to enforce compliance are the first culprits. No society has only good people; what deters people from wrongdoing is the arm of the law which is supposed to be enforced by the leaders. That’s why foreigners come to Nigeria and beat traffic lights. Let’s get good leaders and things will fall in place. Etokowoh Owoh Uyo. AKS. 08037975031.

    Your ability to put reality in pure perspective is outstanding. Until Nigerians move away from pretence, egoism, deceit, avarice, hate, etc, I wonder where our religious disposition will take us. Paul Vingil. Abuja. 08035880838.

    Mr. Olatunji Ololade, your write up, ‘We are very bad people (1),’ I must confess, is the best write-up ever in this morally bankrupt and unholy entity called Nigeria. More of it, please, my brother. They will surely meet the people’s justice in 2015. May God keep more of your type for the battle ahead. Henry Oputa esq, Port Harcourt. 08033125515.

    We are very bad people (1) says it all. Keep telling the truth. You are superb. Kehinde Olalemi. 07063504030.

    Tunji my brother, I totally agree with you. I fully understand your angst. Our society is largely populated by monkeys and baboons in human garb, primitive in thinking and bestial in deeds. I have never seen or heard of a society so depraved as ours. Until we, as a people, embrace those things that are truly important in life and jettison the mindless and blind accumulation of vanities, we are eternally doomed as a people spiritually and naturally. Gerard Ifeanyichukwu Okonkwo. Onitsha. 08023656124.

    What do you have to say about the south-east of the country where people are kidnapping fellow human beings including new born babies in the name of money? And all of us claim to be Christians. 08160149957.

    Olatunji Ololade, since I was born in this feeble but very wicked and perverse country that is called Nigeria in 1953, I have never discerned anybody’s heart like I’ve just did yours…having gone through your humble and earnest dispositional topic, I thought I were you but of course, I’m not. This is to erase the unscrupulous position of the doubting Thomases that will oppose your write-up in anyway because Nigeria is just simply negative to the core. I’m in this position because some agents of negativity will want to counter the message of good people to this. They will want to smother this great message by which you teach all of us about how bad and wicked we are in this hopeless and worthless country we live in that is called Nigeria…A people that hails criminality are very bad people. A people that condones wicked preachers that pray for government officials who steal public money are very bad people. A people who allow their previous leaders to walk the streets with their loots, even after these leaders have lost immunity are very bad people. A people that have made their generation a thieving one are very bad people. 08036925729

  • And there was an ‘elder’ (2)

    (Truth and politics according to Chinua Achebe) 

    His pithy words are of the pitiful liabilities of his soul. But many people do not know that. Everybody loves Chinua Achebe. And every Igbo would die for Achebe; whatever it takes. Yet nobody knows what it takes to be Chinua Achebe. Nobody knows what efforts go into it. Everybody simply loves the idea of the man, Achebe. Thus it becomes sacrilegious for anyone, particularly of any other ethnicity, except Igbo, to call to question the politics and essence of the man, Achebe.

    It’s enlightening to see self-acclaimed Igbo intellectuals evolve into war-mongering assassins and hell raisers simply because I chose to write of Achebe, truths I think of him, just as he writes of others, truths he deems about them. The hate and the vitriol, illogicalities and wanton generalizations, all attest to the fact that anyone could get away with just about anything, even pre-meditated murder, if committed in the name of Biafra.

    But then there are those rare breed of Nigerians who would rather pass as towering citizens of humanity than subscribe to ethnic bigotry and propaganda of any kind, like Igbo victimhood and supremacy above any other tribe. Makes me doff my hat, to that wonderful female engineer from Port Harcourt among others; a towering Igbo woman and Biafran whose amazing intellect and good-breeding belies the arrogance and over-celebrated intelligence of every random nitwit baying for blood, in the name of Biafra. Well done Mrs. Pat M., Nigeria deserves more like you.

    Were Mrs. Pat a full time writer, generations of Nigerians would learn, and quite profitably too, those priceless truths that frequently desert the pages of our celebrated authors. But she isn’t thus we would have to contend with whatever truths Achebe and company deem worthy of us.

    How worthy is Achebe to us? Do the Igbo possess greater right over him than any other Nigerian? Achebe has answered these pertinent questions many times over and he makes no pretensions about the quality of his loyalty and passion to the Igbo race above any other. But then, that is where his problem lies.

    Nigeria’s literary hero has chosen to box himself into ethnic straits undeserving of a man of letters of immense global stature and renown. This is actually very revealing of the troubles within his soul. Achebe hurts. He is at a crossroads. Torn between his hate for Late Chief Obafemi Awolowo, who he recently labeled the arch nemesis to his defunct Biafran fantasy, and the responsibilities of his role as a man of letters, Achebe wrestles with values and heart sores undiminished by years of spurious blame-casting and frantic rationalizations.

    And even though we are all ignorant of the guilt that unmans him, he enjoys what could be likened to the peace of the killing fields just after a bloodbath. He is in dire need of peace and compassion. But the peace he seeks is never attainable by shirking his faults and casting the blame on some other people’s hero.

    The peace he seeks lies not in the rude admiration of hyper-sentimental fops desperate to deify him as some wise great Odin and worship him as such; his responsibilities as a man of letters are much more burdensome than that.

    He, by virtue of his stature and the immense weight of his letters, is expected to be the soul of all. What he teaches, his immediate world will rally to make sense of. The didactic value or not of his letters however, becomes a burden or gift to the world.

    Our manner of dealing with Achebe is the most significant feature of the world’s general position to his politics and literature. A careful look at his recent thoughts offers deep, revealing glances into the life of those singular centuries which have produced him. What is the quality of Achebe’s recent work? How genuine is it? To what extent has it been garnished with embroidered truths, untainted truth and the spurious? And

    If his work can be taken as genuine, then it can be found to be discharging a function for us which is very honorable and of the highest importance. He is propagating truth and humaneness in such way that many more generations of Nigerians will benefit from his truth and the incense that inspired his soul – and that is all that a very honest man of letters, in any case, can do.

    I say inspired; for what we call “originality,” “sincerity,” “genius,” and the heroic quality we have no good name for, signifies that.

    How does Achebe fare in this respect? Does his truth and brutal candor re-address and fearlessly condemn the first military coup by which the Igbo were blamed for ethnic cleansing of sort, particularly by Northern Nigerians? Does his truth seek to move every such “erroneous perception” or “hard-nosed truth” from planes of rancour to that of resolution?

    Does Achebe’s truth teach Nigeria highly practical and citizenry-centred means to eradicate youth unemployment, child prostitution, child trafficking, armed robbery, corruption in high places etc?

    Does his truth provide the pathways to empowering the highly industrious and yet helpless artisans of Nnewi, traders of Onitsha, Alaba, Mile 2…the disillusioned school drop outs of Umukegwu, Akokwa, Urualla, Apongbon, Idumota, Agege, Agbor, Sankwala, et al?

    Does Achebe’s truth teach the current generation of Nigerians, the youth especially, to evolve beyond the greed, selfishness and idiosyncrasies of his generation? Does it teach us to accept truths we cannot change, like the fact that they made their world as gory and burdensome as it was and still is? Does his truth teach us all to make peace with our guilt and conquer our most riotous demons? Does Achebe’s truth teach us that at the end, we get to choose what to make of our own lives and our own world?

    By his truth, do our world rise imaged once more as godlike, the workmanship and temple of a God? By his truth, is our world illumined by the prophetic healing balm symptomatic of the best and most humane from a man of letters?

    Or is it some self-serving and calculated plan geared to enthrall and excite heady plaudits in its wake? Does his truth establish him a true Hero; heroic in thought and manhood; heroic in what he has said and perhaps still more in what he did not say and did not do? Does his truth establish him a noble spectacle: a great heroic ancient man, speaking and keeping silence as an ancient sage and man of letters, as the circumstances demand? And keeping all savagery in straits in the true tradition of a most modern, high-bred, high-cultivated man of letters?

    Or does Achebe’s truth make him appear highly problematic and vindictive even as his heartfelt letters appear vague?

    The best kind of truth is that which establishes its provender as some heroic shiner of light and preserver of peace. It is that which fosters a victorious interpretation of the obscure to the understanding and unconscious acceptability of all. It is rather the grail of all literary endeavours and no amount of propaganda, bigotry and gross sentimentalism can dim the beaming brightness of its good.

    To be continued…

  • ‘Impact of violence on kids in Northern Nigeria’

    ‘Impact of violence on kids in Northern Nigeria’

    In a sturdy iron cage, a monkey spins from the bars. Outside, a few metres from the cage, a boy twirls in the dust. Unlike the ape, he enjoys the wilderness of freedom. There, in the scenic ambience of a mobile circus touring Southern Kaduna, his ill-bred face, full African eyes are so dark, so quiet and remote, having seen too many empty dawns pass him by. His name is Aliyu and if he could, he would plead an immediate change in his fate and backtrack to those mornings when he sprang from his mat at the sting of his mother’s sharp pat on his butt. Aliyu misses the rations of steaming chili sauce and corn flour served by his mother every night. But most especially, he misses his dad. The latter, among other things, was the greatest hero he ever had.

    For a boy-child, Aliyu betrays a temperament befitting a man. He has probably made peace with his inner turmoil or rather, has grown impermeable to such human weaknesses, like pain. Nonetheless, the eight-year old native of Jema’a, Kaduna State, parades a photographic memory that recounts his parents’ gruesome death in the wake of the sectarian crisis that pitted the Berom and Jasawa tribes of Jos, Plateau State State against each other in the twilight of 2008.

    “My mother’s sister (his current guardian) came to pick me up from the police station the morning after my parents were killed,” he said. At his parents’ death, Aliyu stopped schooling. His aunt apprenticed him to a weaver but according to the 12-year old, he frustrated his boss to the point that the latter requested that he be removed from his apprenticeship.

    “I don’t want to learn a vocation. I want to be a General (soldier). I do not want to learn any trade but my aunty will not listen to me,” lamented Aliyu.

    Then he fell silent and stared ardently into the distance. It was a macabre silence replete with spasms of blood-curdling angst, misery and discontent, four-years-old. Hard as it was to picture the extent of bitterness devastating his heart, a careful glance at his face indicated a boy utterly torn apart. It seemed he wasn’t there but he was; even as the gruesomeness crackled in his grief and dissolved into the painful tribute of a tear. Today, he does nothing but loiter about town in the company of his childhood friends.

    Unlike Aliyu, Lemora Mohammed’s pain is more recent and it transcends the passing tribute of a tear. Simply put, crying would never be enough to express the brutal massacre of her parents, two sisters, an 18-month-old cousin and a crippled aunt. Mohammed, who was a victim of a more recent sectarian crisis in Jos, had her world viciously torn apart when the rampaging hordes of Jos attacked their home in Angwan Rogo, in the wee hours of a Saturday night.

    “We were just settling in to sleep after a late supper. Suddenly, we heard people running and screaming in agony. A neighbour rushed to our door and banged on it screaming: ‘They are here! They are here! Run while you could.’ She never made it past our door.” And so did Mohammed’s family. Save her and her younger brother, Jabir, whom she claimed had gone out to ease himself, “nobody else made it.”

    However, Mahmud, a 14-year-old from Watam, in Riyom local government area, survived with serious injuries after witnessing the execution of several of his playmates as they played football on a pitch in his neighbourhood. One minute, he was flaunting soccer skills to the applause of his playmates and the next he was running for his dear life as rampaging youths slaughtered his friends in cold blood and gave pursuit after him. “I ran into a bush and jumped into a dry well…I didn’t leave the well until the following morning. I had never experienced such wickedness in my life; while they pursued me like bushmeat, I urinated on myself even as I ran. In the well, I defecated in my pants and at some point, I got too scared that the stench of my faeces would lead them to me…By the time I got to the field the following morning, the sand on our pitch had congealed with blood. There was too much blood and pieces of flesh everywhere,” recounted the 14-year old.

    Few blocks from the pitch, Mariama Kali, 16, listened helplessly from her refuge inside an uncompleted building adjacent to her house as her family and two other families were hacked to death. “I couldn’t peep because I was too scared of being found out. If they had caught me, I wouldn’t be alive right now,” said Kali.

    Such experiences leave emotional and psychological scars that oftentimes last a lifetime. Even when the conflict is over or the children have reached safety, many of them remain filled with fear, bottled up rage and guilt, stated Muhammadu Alli, a clinical psychiatrist.

    Alli could not be too far from the truth. For instance, Margaret Uduma, 61, an ex-Biafran native, stated that although she survived the Nigerian civil war, she was convinced for a long while that she was alone in the world. Indeed, that would seem likely since she lost her parents and four brothers to the crisis at a very young age.

    She developed great hatred for people of a particular extraction in the country and blamed them for the murder of her family because the federal soldiers who invaded their house in Enugu were from that part. Thus for a long while, she lived with venom in her heart. She still does. “You talk of forgiveness… forgiveness. If it happened to you, will you forgive? I can’t. I feel only hate,” said Uduma.

    Eleven-year-old Ibrahim revealed that he has recurrent nightmares in which the ghosts of his two sisters who were raped and murdered in the heat of the Jos crisis visit him and urge him to come to the ‘other side’ (heaven).

    Ibrahim escaped with a neighbouring family when rampaging youths attacked his neighbourhood. Fortunately for him, he was watching musicals with his best friend at a gift shop. His friend’s mother had asked them to man the shop while she dashed home to prepare lunch for the family. His friend’s mother never came back. She was butchered on her way. Luckily, her husband escaped with their only daughter to rescue shop. “When I asked them about my family, they told me that my parents asked me to live with them, that they would join us very soon”.

    When civilian populations and infrastructure are targeted during conflict, traditional family and community networks which would normally give comfort and emotional support to children in crisis are also fragmented and destroyed. Parents in the tide of refugees pushed into camps are stripped of their capacity to shelter and protect their children. In such crisis situation, young women and mothers without protection are frequently raped or forced to trade sex for food, while fathers accustomed to farming and supporting their families stand in line for hand-outs, humiliated and powerless to help themselves or their children.

    The impact of such traumatic experience, especially on children, is usually immeasurable. The sheer magnitude of psycho-social distress among children of different ethnic backgrounds rules out the possibility of uniform textbook approaches. Children on the receiving end in such crises situations hardly survive the onslaught, according to Ibukun Faraayola, 44, a consultant clinical psychiatrist.

    “Every day, the world descends into a desolate moral vacuum. This is a space devoid of the most basic human values; a space in which children are slaughtered, raped and maimed; a space in which children are exploited as soldiers and orphaned; a space in which children are starved and exposed to extreme brutality,” he said.

    Faraayola noted that in extreme situations, most kids are forced to commit atrocities even against their own friends and families as a way of toughening them up and severing whatever ties they have with their loved ones and community at large. “This often rid them of humaneness. I hope things never get as bad as that,” he said.

    Children in flight

    Across the country, many children have been forced to flee to neighbouring states as refugees. Many of them, according to Idiat Bello, a social worker, are in need of special attention. That is because at a crucial and vulnerable time in their lives, they are brutally uprooted from their comfort zones and exposed to extreme danger and brutality, she said.

    However, while child refugees benefit from the specific attention of a number of international NGOs, those who are internally displaced receive less protection even though they tend to be at greater risk.

    In the chaos of full blown war and other types of armed violence, many children are parted from their parents or guardians. Among the most severe problems which all children face during armed conflicts is the heightened risk of being orphaned and raped. Others are forced into sexual slavery or prostitution and other forms of abuse.

    These crimes are often direct consequences of the general societal breakdown during armed conflicts. Children who are displaced but remain in their own countries face perilous circumstances. They are often worse off than refugees, since they may lack access to protection and assistance. There are an increasing number of situations where families and communities are chronically displaced due to localised, continued armed conflict. Surveys have shown that the death rate among internally displaced persons has been as much as 60 per cent higher than the death rate of persons within the same country who are not displaced.

    Even when internally displaced families are housed with relatives or friends, they may not be secure, eventually facing resentment from their hosts because of the limited resources to be shared. Another acute problem for internally displaced children is access to health and education services. In contravention of humanitarian law, the access of internally displaced persons to humanitarian assistance is often impeded. Flight can put them beyond the reach of existing Government or NGO programmes. Even if schools exist, the children may not be able to enroll because they lack proper documentation, are not considered residents of the area or are unable to pay school fees. Feelings of exclusion, as well as the struggle for survival and protection, may lead children to join parties to the conflict or to become street children.

    Children in camps

    In times of conflicts, children’s traditional systems of social protection come under severe strain or break down completely and there are often high levels of violence, alcohol and substance abuse, family quarrels and sexual assault.

    Adolescent girls are particularly vulnerable and even the youngest children can be affected when they witness an attack on a mother or a sister.

    One important aspect of relief that particularly affects women and children is the distribution of resources such as food, water, firewood and plastic sheeting. Control of these resources represents power. Men are usually in charge of distribution and often abuse their power by demanding bribes or sexual favours. This puts adolescent girls and women at risk, according to the United Nations High Commission for Refugees (UNHCR). The UNHCR alleged that the first days and weeks of a mass displacement of people usually result in high mortality rates for children. Among displaced children, measles, malaria and malnutrition account for 60 to 80 per cent of reported deaths.

    Factors contributing to high mortality include overcrowding and lack of food and clean water, along with poor sanitation and lack of shelter. Pregnant and lactating women require particular attention, as do displaced children living with disabilities. Children coming from armed conflict are likely to have injuries that require special medical attention. In these circumstances, only a multi-sector approach to health and nutrition can protect young children. Camp environments are often highly militarised. In some instances, children have been taken, either forcibly or fraudulently, from camps to a third country for “political education” or military training.

    Child health under attack

    Thousands of children die each year as a result of armed violence – from knives, bullets, bombs and landmines. But many more die from the indirect consequences of warfare as a result of the disruption in food supplies, for example and the destruction of health services, water systems and sanitation. In poor regions where children are already vulnerable to malnutrition and disease, the onset of armed conflict can increase death rates – with those under five years at particular risk.

    But beyond the physical dangers, children may also suffer lasting psychological damage as a result of the loss of their families. Children and adolescents also have very different capacities, and the lines between them are often blurred. In a child’s early years, the focus is on survival, with special attention needed in health, nutrition and protection. Research shows, however, that cognitive development is equally important.

    The ways in which children respond to the stress of armed conflict also depend on their particular circumstances. These in turn are affected by such factors as age, sex, personality type, personal and family history, and cultural background.

    Moreover, armed conflict often pushes children into roles beyond their capacity. It can also prolong certain transitions for young people. Because children are agents of their own protection, and appropriate coping mechanisms require specific cognitive competencies, a key priority is supporting children’s cognitive development through various life stages.

    The different ways in which armed conflict may have already shaped children’s lives can expose them to additional risks. Children can be especially vulnerable if they are living with a disability, with HIV or on the street, or if they lack access to school or health care.

    Similarly, separation from family, the experience of gender-based violence, internal displacement or refugee status, and current or former association with the armed forces or other armed groups can heighten the risk of further violations. A child’s reaction depends on the accumulation of risks, and also on her or his coping skills, available sources of support and other resources.

    Children are also affected by other distressing experiences. Armed conflict splinters communities and breaks down trust among people – undermining the very foundation of children’s lives. Different children will respond in different ways to such distressing experiences. Most will recover fairly quickly but a few may suffer permanent damage.

    The Almajiri factor

    The northern almajiris have also been found to be easily instigated and used as perpetrators of armed violence in the region. One young man sent by his family from neighbouring Niger told the American Cable News Network (CNN) then how the schools used him and other children as foot soldiers in religious clashes. Fearing for his life, he spoke on condition of anonymity, telling how he lost his arm in the 2000 in religious violence that killed about 1,000 people in the northern city of Kaduna.

    Tsangaya schools or almajirici as they are popularly known in the North, consequently were identified as breeding grounds for political thugs. Investigations revealed that the almajiris are exposed to city life with all the attendant corruption that comes with it at very impressionable ages. Left with no parental control or adequate social guidance, they turn vagabond with very real likelihood of drifting into a life of crime. Unfortunately, they are not equipped to cope with the pressures of city life. They hardly wish to be where they belong and they never fit in the city where they find themselves.

    The Kano initiative

    Asides the Federal Government-sponsored Almajiri Education Programme (AEP), which seeks to accord northern almajiri kids opportunities at a well-rounded education process, Governor Rabiu Kwakwanso of Kano State has done a lot to improve the lot of the kids.

    Currently, Kano runs four Almajiri schools and the schools among other benefits seek to eradicate illiteracy and begging along the state’s major roads. The state government is playing a major role in the almajiri school system by providing the teachers and maintaining the schools and the good thing about the scheme, according to most residents, is that the schools have practically thrown their doors open to almajiris from neighbouring states.

    And as part of its bid to improve the lot of its youths, the state government has provided vehicles for all the institutions in Kano for the inspection of primary and secondary schools and tertiary institutions. Governor Kwakwanso’s administration also foots examination fees for every child sitting for the West African Examinations Council (WAEC) and National Examinations Council (NECO) School leaving examinations. So far, the incumbent administration has allocated over N35 billion to primary and secondary education alone in the state. The initiative is geared towards furnishing the pupils with opportunity to enjoy quality education and at the same time shield them from becoming easy targets for criminal masterminds seeking to use them as canon-fodder for fomenting armed violence.

    However, the state government has a more comprehensive policy in the pipeline for the street kids. The State Commissioner for Information, Prof. Faruk Jibrin, said a report has been submitted to Governor Kwankwaso. He said the state would implement it by rehabilitating the Almajiris.

    A call to action

    Gladys Mobolade, coordinator of the Child Hope Nigeria Network (CHNN), suggested that an emergency assistance in periods of armed conflicts should always seek to specifically address the health needs of children. Emergency health teams should always include pediatric care and ensure access to reproductive healthcare for adolescents. She emphasized the building of community resources – helping close family members as well as school teachers and other community workers to provide children with the long term support they need.

    However, in the long run, UNICEF suggested that local and international NGOs, the government and affected communities must pool concerted effort to prevent the outbreak of armed violence by addressing the socio-economic roots of conflicts and guarding against the shipment of arms and ammunition into the conflict zones.

    In the short run, Farayoola said that conscious efforts must be made to protect child victims of armed violence. According to him, the most effective and sustainable approach is to mobilise the existing social care system. “This may, for example, involve mobilising a refugee community to support suitable foster families for unaccompanied children. Through training and raising the awareness of central care-givers including parents, teachers and community and health workers, a diversity of programmes can enhance the community’s ability to provide care for its children and vulnerable groups.

    “Some organisations, for example, put a great deal of emphasis on trauma therapy in residential treatment centres. Exploring a child’s previous experience with violence and the meaning that it holds in her or his life is important to the process of healing and recovery. However, such an exploration should take place in a stable, supportive environment, by care-givers who have solid and continuing relationships with the child. In-depth clinical interviews intended to awaken the memories and feelings associated with a child’s worst moments risk leaving the child in more severe pain and agitation than before,” said Farayoola.

    The most urgent wish made by the affected youth, however, is to be free to grow into adulthood safe from violence of any kind. Many of them would love to grow in communities that guarantee their right to attend school, to play and compete with each other, and learn the skills necessary for future jobs. The role of the community is paramount. In their recommendations, children and young people emphasize the importance of looking for solutions through dialogue with parents and local elders. Families and communities are seen as best equipped to respond to children’s educational, health and psychosocial needs, and to foster peace and tolerance.

    Most of the recommendations recognise that the state bears principal responsibility for protecting and caring for children, especially those who are abused and exploited. But youth led organisations also pressed their case for change in their communities, noting the obligation of governments to help foster changes through better implementation and monitoring of policies already in place. Young people ask for stronger legislation and better enforcement of the rule of law, especially in rural areas. They see clear links between security and peace building, peace education, and constructive dialogue between youth and authorities. In their responses, they emphasize preventive measures that foster peace and tolerance within their communities. They couldn’t possibly be asking for too much. Could they?

  • And there was an ‘elder’ (1)

    And there was an ‘elder’ (1)

    Nobody knows Chinua Achebe more than Chinua Achebe. But many have grown to love him as a world renowned novelist and elder of repute. So great is the love and respect enjoyed by Achebe that just recently, when Reuben Abati, ex-fiery columnist and critic turned Special Adviser to President Goodluck Jonathan on Media Affairs, insulted him for refusing a national merit award, Nigerians of all politics and ethnicity scolded Abati. Even Abati’s kinsmen, the Yoruba, reprimanded him, and rightfully so, over what was considered his brazen boorishness to a Nigerian elder and literary icon.

    Such is the love and respect enjoyed by Achebe and no national honour could best that; neither could any coordinated slander or slight sully that, ever. Achebe parades his knack for speaking the truth and quite unapologetically too, and this has over time, presented him as a writer and elder statesman worthy of note.

    But truth could be ugly; hence it will always be in a language alive to the just and dead to degenerate hearts, when it is true. When the truth is untrue, no degree of sophistry or arrant sentimentalism will justify it or make it acceptable enough. Thus for all its worth, the jury will forever dither over the honesty or vice versa of Chinua Achebe’s recently released civil war memoir entitled, There was a country.

    The memoir among other things, seeks to present a vivid and very honest account of the events that culminated in Nigeria’s civil war. Most contentious and inciting statement made by the author in his memoir was directed at the late nationalist, Chief Obafemi Awolowo. Achebe says: “It is my impression that Awolowo was driven by an overriding ambition for power, for himself and for his Yoruba people…Awolowo saw the dominant Igbo at the time as the obstacles to that goal, and when the opportunity arose with the Nigeria-Biafra war, his ambition drove him into a frenzy to go to every length to achieve his dreams. In the Biafran case, it meant hatching up a diabolical policy to reduce the numbers of his enemies significantly through starvation eliminating over two million people, mainly members of future generations.”

    Predictably, Achebe’s attack on Awolowo has provoked reactions from political pundits across the Yoruba and Igbo ethnic divides. Verbal bricks bats are being hauled even as you read but no matter what anyone thinks; Achebe possesses the inalienable right to narrate his account of the civil war debacle as he deems fit.

    However, when the war started, it is unclear what Achebe expected Awolowo to do; did he expect Awolowo to become a spy for Odumegwu Ojukwu in Gowon’s cabinet and help defeat the Nigerian government? Awolowo claimed Biafran soldiers persistently ambushed food and provisions the Nigerian government sent to the Biafran people, why couldn’t he blame the Biafran army for robbing vulnerable Biafrans of the food? Why didn’t he advise Ojukwu against turning down the Nigerian government’s offer of a food corridor for starving Biafrans?

    Why couldn’t he provide Biafra the intellectual capital to win the war given his unassailable wisdom? Why wait till they suffered agonizing defeat before summoning courage to write embroidered truths that neither Ojukwu nor Awolowo will read? Why support a war he and his Biafran leadership had no means of prosecuting? Why couldn’t he suggest less violent means by which Biafra could attain statehood?

    During the war, while soldiers like Christopher Okigbo marched to the front and fought till the death, why did he flee for the comfort of ambassadorial portfolio? Did he really lack the courage to pick up a gun and fight even as poor Igbo kids were forced to fight to the death? Given his self-acclaimed sense of morality, why couldn’t he protest and condemn the Biafran leadership’s forceful conscription of child-soldiers?

    Although many would argue that he opted for the ambassadorial role because he was best suited for it in light of his growing literary acclaim at the period, the flimsiness of such argument subsists in Achebe’s inability, despite his respectability, to counsel Ojukwu to throw in the towel for the sake of millions of vulnerable Igbo who suffered excruciating deaths as a result of the Biafran leadership’s arrogance, immaturity and self-centeredness.

    That Achebe worshipped Ojukwu and couldn’t tell him the truth is glaring in his feeble rationalization of the late Biafran warlord’s elopement at the certainty of defeat. Although Ojukwu’s flight invites accusations of cowardice, Achebe applauds his ability to declare a war, goad over two million people to untimely death only to desert them at the very end. Thus while poor Chukwuebukas, Ijeomas, Chikodis, and Amarachis died of starvation, disease and ‘enemy’ bullets, Achebe and company perfected their escape from a ghastliness that they jointly orchestrated with the Nigerian government.

    By his acceptance to serve in the Biafran government, did he not betray irrepressible narcissism and despicable bloodlust he tiresomely attributes to Awolowo? Aside his incendiary literature, aren’t there less provocative means to improve Nigeria’s lot or the lot of his beloved Igbo nation? Beyond arm-chair criticism, can he not foster viable means to eradicate societal evils like youth unemployment, terrorism, kidnapping, prevalent sense of insecurity, societal corruption, substandard health and education systems to mention a few, across the country or his beloved Igbo land to be precise?

    Were he a true patriot, Achebe would stay back to contribute his quota to the development of his beloved Igbo nation and actualization of whatever fantasies clutter his dreams of bliss. But he has chosen to abscond and fuel from his safe haven abroad, the fiery embers of bigotry, hatred and bloodlust in Nigeria.

    Thus is the tragedy of Achebe’s psyche. Despite his unassailable wisdom, literary prowess and acclaim, he has not learnt the nobler dialects of humaneness and elevated tact; instead he prizes and lusts after a cheap, self-serving, supremacist politics of ignorance and hate.

    Nonetheless, Achebe is unrepentantly sincere in his propagation of Igbo supremacy and his version of the Biafran debacle; and that is what makes his incendiary literature absolutely dangerous to the Igbo youth and Nigeria as a whole. There is little the younger generation can learn from him in terms of forgiveness, rationality, perception, honesty, courage and altruism. He does not believe in one Nigeria yet he lacks the courage to actualize his Biafran dream.

    And now, in his twilight, his treasured thoughts manifests like an accident to society. His heartfelt truths wander in logic and polemic like an untamed gypsy, burnishing a world in which he ought to serve as a bastion of love with hate, urging it into bitterness and everlasting darkness.

    In the final chapters of his memoir, Achebe provides his wish list to eliminating ethnic bigotry and state failure – that is, after stoking the scorching embers of ethnic bigotry and state failure in the preceding chapters. Convenient, isn’t it?

    His recent literature will accomplish no miracles, save its affirmation of Igbo victimhood and pathetic mindsets which sentimental fops are primed to perpetuate, simply because it’s socio-politically correct to do so. It’s a treacherous theorem of truth, written to brainwash the Igbo youth and sully their humanity and thought-process, in frantic bid to actualize Achebe’s lust for political immortality.

     

    • To be continued…

  • Readers’ parliament 19

    You have addressed a matter which bothered my heart greatly. Celebration of motivational speaking is founded mainly on the get-rich quick malady of our time. The lack of depth by most of them is reason why they cannot even tailor foreign opinion to meet present challenges. Motivation works for those who have found their bearing; it is not for the blind. How do you motivate a young man who has no vision but wants to be a millionaire? This is part of the decadence of our time. 08037128706. Steve Aiyanyo. Abeokuta. Ogun State.

    Mr. Olatunji Ololade, I have just finished reading your piece on motivational speakers. I enjoyed it for the bitter truth contained therein with regard to our misguided youth who are forever looking for shortcuts and props rather than face the realities of life and living. It’s a must read for my students next week. 08034027080. LKJEJE, Obafemi Awolowo University (OAU), Ile Ife, Osun State.

    Yes sir, most of the motivational speakers are shallow but no sir, they shouldn’t be done away. You are clearly not an entrepreneur so won’t be able to understand that a modicum sometimes will make the difference. Please advocate instead for regulation of the trade. Ultimately, a five per cent success rate is okay.From Funso Patrick. Abuja.

    Expensive folly…just gone through your write-up. With people like you around, there is hope for Nigeria. Keep it up. From Sunday.

    Olatunji, thanks for your article today. I have never trusted my faith in motivational speakers at home and abroad. They are worse than used-car salesmen. Listening to an Aliko Dangote for instance can only encourage me better. There are too many unknowns in this world for mathematical deductions to be trusted. I tell my children: Work-pray-work hard. From Engineer Tunde.

    Very good write-up, many true facts but not sensitive to others’ views and religious inclination. You ended with describing favourite pastors’ literature as some retrogressive crutches, that’s not good enough. Read through some of the books and you will be shocked at the depth. Do better next time. From Dr. Silvanus Owei.

    Ololade, you spoke my mind in your column. I thought I was the only one that was concerned with the fraud that the so-called motivational speakers are committing in Nigeria. All they do is regurgitate quotable quotes from foreign stars and they make money for this. I pity young Nigerians that fall for this cheap fraud. From Suraj.

    Hello mate! Quite a while! Very good outing…just going through. Please keep it up. No disagreement on this. 08063521699. Dr. Omotoso SIB.

    Expensive Folly refers: simply put, you are gift to the nation by transcendental enlightenment and liberating courage. I only wish our drowning youth would ever read and accept your precept. I have written you before when you wrote about what should be the true honour our women should seek. Hope to meet you some day. From Chris. Auchi, Edo State.

    I just read Expensive Folly (1) and I can’t help but agree with everything you said. It’s high time we youths stopped searching for relevance where there is none. Anonymoys.

    RE: Expensive Folly. You are not just a writer, you are an institution sir. Our main problem in Nigeria and Africa is not corruption, but “quality” ignorance across board. From ART.

    You are ahead of this generation. Your lingua and lexical gusto is immense. Just hope more people appreciate this talent. We need more of you in journalism. Anonymoys

    Please my friend, your Expensive Folly (2) on the stable of Reality Bites is wonderful. Are you aware that those motivational speakers are also in churches as pastors? There, they deceive the congregation that prayer in tithe is the only ingredient to actualizing their earthly dreams. A girl who lacks those essential matrimonial qualities runs to a church with the belief that such pastors can command husbands from the sky for her and pathetically, the pastor accepts the role knowing full well that it’s not possible. Don’t you think this is another religious fraud? From. Victor. Port Harcourt, Rivers State.

    Thanks for revealing the ultimate realities of life. As for the youth…those that have ears, let them hear. Keep up the good work. God bless you. Anonymoys

    Olatunji, you forgot to add to your list of fraud: modern day “pastors” in various “churches” who preach prosperity daily as if that’s the sole reason for which Jesus came. From VIC IBE.

    Your article, Expensive Folly is the best I have read in a while. You spoke the hard truth. I hope other Nigerians will get to read it. Keep up the good work. From Nwachukwu. Ibadan, Oyo State.

    Great write up. I appreciate it. Anonymoys.

    Blame it on gullibility being a prominent aspect of the Nigerian culture. From. S.A. Alawode.

    Dear Olatunji, your write-up is the gospel truth in the face of the reality we have on ground in our present day Nigeria. I believe every individual has a path in this life, it’s just for him to trace the path and pray for God’s guidance and protection every step of the way. Life has no manual. Anonymoys.

    Hello Olatunji, your article exposed a group of fraudsters and “foetal adults.” But I know that our young ones and even many mature adults suffer from “Hurried Life Syndrome” and this must be addressed. I think that Robert Frost calls on all who really want to make a contribution to humanity to choose to service and live with universal and timeless principles. I think there are genuine and authentic trainers who live their talk…It’s ridiculous to see a young person talk about life when he hasn’t seen anything. Well, I guess we will always have the tares and the wheat growing together, and like you said, life itself is the greatest teacher. Keep up your good work until we meet. Yours for the best of humanity. From Mrs. Ofovwe.

    Re: Expensive Folly (2). Before now, I thought I was the only one that saw the danger in what these so-called motivational speakers are doing to the society. Thanks. Anonymoys.

    Olatunji, thanks for your rescue mission. I hope all the parties involved in the “Expensive Folly” could find time to read your piece. Though I just read the second part of it, I think you did not go the full hug by noting that these “life coaches” have permeated the churches. You now hear “everything you want, He will give you” with no room for God shaping your life the way He wants. From Pastor Chudi.

    “Once you’ve solved your current problems, you will be rewarded with a whole new set of harder problems,” I have not read a crisper, more honest stuff in a long while. We have a youth population with a searing reality of intellectual poverty, folks reeking of pleasure inebriation and materialistic rum. Thus even hollow orations sound off as extraordinary, demanding the spectacle of mentally barren youths. You rock! Anonymoys.

    Olatunji, Expensive Folly is wonderful and thought–provoking. Problems don’t have prototype solutions. I am sorry for we hapless unemployed (often tagged: unemployable) youths of this country that get ripped off those so-called motivational speakers. From Dan. Port Harcourt, Rivers State.

  • Golden Islam…the pursuit

    Golden Islam…the pursuit

    (A review of Governor Rauf Aregbesola’s quest for true Islam)

    I do not celebrate Rauf Aregbesola for this is hardly about him. I do not know the man nor do I intend to meet him; probably because I have met him many times over in his spirited reason. He calls it “Islam, Education and the Principles of Jihad,” but I would call it a gift, a cognizant bequest to the Muslim brotherhood.

    In his submission subsists caution, that proverbial depth of reason and understanding that has become forbidden fruit to a greater section of religious faithful cum humanity. He advocates peace, tolerance, the pursuit of knowledge for the collective good and sincere worship of Allah (SWT). In the lecture which he delivered recently at the 2012 (1433) National Unity Ramadan lecture of Al-Habibiyyah Islamic Society of Nigeria, Abuja, the Governor of Osun evoked those rare principles of spirituality and humaneness that constitutes the essence of Islam.

    The uneasy relationship between the Christian and Muslim worlds, he claims, is partly because they are competing faiths and partly due to gross misunderstanding of what Islam truly represents. Since September 11, 2001 when some terrorists flew fuel laden planes into buildings in the United States, killing about 3, 000 people in the worst terrorist attack in the country, there has been an unprecedented surge in what scholars now refer to as ‘Islamophobia,’ he acknowledges.

    Aregbesola condemns the unending cycle of violence and intolerance perpetrated in the name of religion, warning that it would lead to mutually assured destruction of adherents of both faiths. “This scenario is foreboding and should send cold shivers down our spines. Let nobody be under any illusion, it is an unwinnable war for any of the parties,” he warns.

    “In my part of Nigeria, Christians and Muslims are so interwoven in communal living that a religious war and forcible conversion are unthinkable. There is no family that does not have a generous mix of Christians, Muslims and traditional religious worshippers. Even though I am a Muslim, my uterine sister is a fervent Christian…I am proud of this heritage although it does not subtract anything from my Islamic faith,” he says.

    Any fairly honest Nigerian knows that the Boko Haram sect does not approximate Islam by any stretch of the imagination, the Governor avers and the issue, he says, “is about the dynamics within Islam and if not well managed, could affect its perception by the larger world and its fortunes in a changing world.”

    As panacea, Governor Aregbesola sensitizes the Muslim Ummah (community) to the inherent benefits in scorning violence and evolving a peaceful and highly progressive Islam and educational system. However, his effort no matter how heartfelt, would have amounted to an exercise in futility had he not sought to explain Islam’s true position on the oft misrepresented concept of Jihad – given the Christian disposition to equate every Islamic enterprise as an appendage of bloody and violent Jihad.

    In Islam, Jihad is not all about war. Qital (war) is just one form of Jihad. Jihad in its broad sense implies all forms of striving, struggle or exertion of effort aimed at improving a situation or reaching perfection or attaining excellence. It could imply struggling against evil or against one’s limitations, weaknesses and excesses. To this end, all efforts aimed at attaining discipline, self-improvement, self-denial, self-restraint, excellence, patience and perfection for the sake of Allah (fee sabilillaah) constitute forms of Jihad.

    In this respect, Muslims need to learn, he admonishes, from the outstanding conduct of Khalifah Umar Ibn Al Kattab (R.A.) and Salahudeen Al-Ayyubi when they both took control of Jerusalem during their reign as leaders of the Muslim Ummah. They destroyed neither churches nor synagogues. Rather, Muslims were permitted, if need be, to pray in them. Besides, the Christian and Jewish inhabitants were accorded respect and nobody imposed Islam on them. It is also on record that the Prophet allowed the Christians from Najaran to worship in his mosque while on a visit to him in Madinah al Munawarah.

    “But what do we see today? Wanton destruction of churches and mosques, and the thoughtless killings of both Muslims and non-Muslims alike. Isn’t Islam itself now under a threat in the hands of villains who claim to be defending and promoting it?” laments Aregbesola.

    To those who only believe in imposing Islam on others, he remonstrates, Allah (SWT) asks a pointed question in Surah Yunus (10:99): ‘If it had been your Lord’s will, they would all have believed – all who are on earth! Will you then compel mankind, against their will, to believe?’

    Coercion has no place in Islam, argues Aregbesola; neither does hateful monotheism. Thus he counsels that a Muslim needs not live in an ideal Islamic society before he can diligently serve Allah and uplift his society. “Otherwise, Allah would have restricted Muslims only to certain parts of the world,” he said stressing the need for Muslims to learn to live, work and find fulfillment in a multi-religious and multi-cultural society no matter the odds. Pristine Islamic values and ethos must not be confined to the mosques and our homes. They must be on display in our social interactions and our committed effort towards the transformation of the society. Indeed, to be able to win the world to Islam, we must be in constant contact with people of other faiths and those who are not religious at all.

    In a nutshell, Aregbesola suggests a new template for Islamic propagation. According to him, every generation needs to respond to the needs of its time. Muslim scholars have to develop their capacity to address modern audiences and modern challenges. Modern tools of technology and communication must be legitimately used for the purpose of Islamic propagation. Most importantly, the voice of moderation and inclusion must now drown out the voice of extremism and exclusion.

    Aregbesola advocates a holistic agenda for the education and re-education of the Muslim mind and stresses the elimination of victimhood, the notion that Muslims are victims of western and Christian conspiracy, the tendency that predisposes Muslims to hatred and make them easy recruits of merchants of violence. Rather, where Muslims are in authority, they should use their positions to promote and enthrone good governance, mitigation of misery and poverty, promotion of justice and liberty for all people. It is unacceptable that ignorance, poverty and underdevelopment are somewhat pronounced in places where Muslims are in the majority in this country. This situation must change. History teaches us that Islam has nothing to do with misery, poverty and underdevelopment.

    While working with other communities, the Muslim must share the responsibility of making the world an abode of peace, justice and progress that the Muslim Ummah may once again become torchbearers of civilization and human progress emphasizes the Governor.

    No doubt, Aregbesola evokes glories attributable to the Muslim Ummah in the epoch widely acknowledged as the golden age of Islam. In that era also known as the time of the Abbasid Khilafah, from the 8th Century to 15th century, scientists, geographers, poets, engineers and philosophers amongst others, contributed significantly to their respective fields, by creating new inventions and by preserving and building upon earlier work. Their contribution till date, impact every major civilization that succeeded their era.

  • Kindergarten god (1)

    The saliva in his mouth probably tastes sweeter than fresh dates. That is why he opens his mouth like one who has gotten drunk on his own saliva. Yet for all his cheek and bluster, you have to give it to Sanusi Lamido Sanusi; somewhere within his mass of vanity and sense of worth subsists that proverbial patriot who could be hero.

    Hero is probably too trite a word to encapsulate the patriot that he was meant to become. Now that the Congress for Progressive Change (CPC) is desperate that he becomes President, shall we belabor why he is not yet ripe to become President?

    The man who is supposed to be anything and everything to us has become a brute in our recurring nightmare. Bet this is the moment he swallows spittle to summon a sharp retort; who cares? I couldn’t really care even if I tried; it’s healthier to damn what he thinks of this just like he damns what we think of his oppressive policies and actions.

    We have gone from people who do not understand him enough, to ‘dimwits’ who couldn’t appreciate all his “patriotic” gestures, even if the benefits stared us in the face. Beats me incessantly at times, but then, I remember that he is only human, and the mysteries begin to disappear, and his mutation attains some exposition of sort.

    Nobody knows what it feels like to be Sanusi Lamido Sanusi. Nobody knows what guilt unmans him or what passion inflames his soul in his dominion over our fatherland but going by his antecedents till date, there is little he could get from us in understanding and empathy.

    Just yesterday, he joined ballsy and cocky Okonjo-Iweala to force the bitter pill of fuel subsidy removal down our throats.

    Stuck in his element, he dished out “economic facts and figures;” “truisms” and then insults, tongue in cheek and self-righteously. According to him, the argument is never about “ideology but about simple basic economics and common sense.”

    For a presumably brilliant economist, he is yet ideologically confused – despite identifying himself as a pragmatic Marxist, reality depicts him as a pathetic illusionist. In the thick of his confusion, Sanusi has perfected the art of mounting the soap-box, at any given opportunity. “The bulk of government spending is revenue; revenue expenditure. That is a big problem; 25 per cent of overhead of Federal Government goes to the National Assembly. We need power; we need infrastructure. So we need to start looking at the structure of expenditure and make it more consistent with the development initiative of the country,” said the CBN Governor in the heat of his spar with the National Assembly.

    Lamenting further, he said, “Very often, you look at the problems of the country and you look at the powerful vested interests that are benefiting from these problems and you think that the problems cannot be resolved, let me tell you one thing; stand up to them, face them, the country belongs to you and we must claim it.”

    If his words are meant to pack a punch; they do. It doesn’t matter that they reverberate like cheap shots; Sanusi is the next best thing Nigeria has to a truth-sayer, within the ranks of our ruling class. But of what calibre is he? How dependable is he in the light of his ‘honesty?’

    Nigerians won’t forget in a hurry the promises he made in the wake of the fuel subsidy controversy. He claimed that the N1.3 or more trillion saved by removing fuel subsidy will be used to develop other sectors of the country. They won’t forget the conceit with which he made his awfully valid points. Fuel subsidy has been removed and Sanusi has suddenly lost his voice even as Nigeria smarts from absence of the economic palliatives promised all.

    Few weeks ago, he incited another controversy with the planned restructuring of the naira. Trust Sanusi, his approach was hardly different from that by which he conspired to force the bitter pill of fuel subsidy removal down Nigerians throats.

    Clearly unperturbed by criticisms of his plan, at a press conference in Abuja on August 23, Sanusi told journalists that the CBN would, as from 2013 introduce N5,000 note, while N5,

    N10 and N20 notes would be converted to coins. According to Sanusi, the redesigned N50 and N5, 000 notes will be introduced in early 2013. He explained that the naira was being restructured to encourage the use of coins, curb inflation, enhance the quality of bank notes and promote cashless economy. And backing him predictably in his bid is the ruling class and the crème of the nation’s aristocracy.

    How realistic is Sanusi Lamido Sanusi? How intelligent is the CBN Governor? How dependable is he? The answer lies as much in his utterances as his deeds. Are his utterances and deeds the characteristic of an exalted intellect, something which Nigeria’s incumbent ruling class pitifully lacks? Does he possess that towering immensity of tact and strength of character that remains prime attributes of a progressive leader?

    Is his lust for controversy and acclaim reflective of an awfully preadolescent wile? Could he be said to be ruling or serving Nigeria in his current capacity? How immune is he from ghastly manifestations of self love, wantonness, and sense of worth?

    By his utterances and deeds, Sanusi demands to be heard and taken serious at all costs. But to what do we owe such reverence of him? Some would say it is his brilliance and oratory. Anyone could be brilliant and outspoken from time to time but wisdom is what a leader has to affect all of the time. Is Sanusi Lamido Sanusi a wise man?

    That, I cannot tell, but I know that the CBN Governor is an orator. I know he is a pragmatic CBN Governor. I know he was courageous enough to call Nigeria’s lawmakers on their shameful fiscal indiscipline. I know his enthusiasm for economic rejuvenation of the country is undeniable and infectious.

    I also know that he only pays lip-service to the plight of the average man on the street. I know he is far removed from the realities plaguing Nigeria’s poor such that his mantra about subsidizing domestic production and creating job opportunities smacks of insincerity, and a wantonness to play to the working class’ gallery even as he emasculates it.

    I know he is yet to evolve such ideals that would make him mature into that purity of being that scorns egocentrism and narcissism. But no matter what anyone thinks, Sanusi does not have to apologize for being privileged to anyone. He does not have to be ashamed of his pedigree in order to be politically correct.

    Yet if he is to be judged by what Greek philosopher, Pythagoras, deems the human measure of all things, he shan’t fare excellently. Not yet. And that is because he is still an ordinary human sound bite. He is yet to evolve into that purity of being that makes a leader, despite all of his flaws, iconic.

    But it isn’t too late for Sanusi Lamido Sanusi. It isn’t too late for the one who gets drunk on the sweetness of his own saliva?

    To be continued…