Opinion
Lóri Rọ́
Published
1 year agoon
By Toyin Falola
I am surprised you don’t know that my father owns the Cocoa House in Ibadan. My brother just bid to buy the Murtala Muhammed Airport in Lagos. We will soon change the name of British Airways to Oduduwa Air, and we don’t have to call it an Airline since we own all the skies. Land is not as expensive in Lagos as you think. I will talk to Sister Bola, who manages my mother’s estate. I have not seen Chief Adeoye for some time, my friend in Abuja who is next to Dangote in wealth. I am tied down with too much work, as I plan to buy Polaris Bank to merge it with the First Bank. I must create my conglomerate, the Baba Isola Empire. Let me call you back, as I must pick up the call from President Joe Biden, who has been wishing to speak with me for three days without luck.
Growing up, my father had a plane that was powered by water. We rarely traveled by road as we went everywhere by air. At age 3, I had toured the whole of Europe. My father later sold the plane because he did not want me to be a spoilt rich kid who was proud of other children living in our estate. He put the money from the plane sale in a trust fund for me. I have not accessed it, though, because I am now self-made. I might eventually do a giveaway with the money on Facebook.
Did you say “God When?” or ask God if you are a spoon or a potato? No, you are not. I am only rehearsing my lines since the motto is “Fake it till you make it.” I would not want to be caught off-guard when asked to share my “from grass to grace” story. My story is inspiring, although none of the above is true. But since we are faking it, the above story will sell more. I should also do an Instagram Live to motivate others and give them tips on becoming a successful trust fund kid since many people look up to me.
It is very easy to create the life we want in our heads, and truly, nothing is wrong with that because we sometimes need to escape from reality. It only starts to become wrong when we start to live a lie. Fake life; that is what it is called. Fake It or Make It is now the motto of life. Lóri Rọ́.
The street code for fake life is Lóri Rọ́—statements and claims grounded in lies. Lóri Rọ́ is now the way we roll in Nigeria. The government will magnify its achievements, giving 100 million people jobs this year. A church of 54 people becomes a million members. Everything is “double-double.” We have fake professors, fake millionaires, fake nails, fake faces, and even fake lies. Someone who has never travelled out of Nigeria has a coaching office at Ilesa to assist you in living in Canada. Last year, his company obtained visas for over a thousand people. His brother, a professor in the United States, secured jobs for all Nigerians and could assist you in writing your PhD statements for admission. He even said you were his Research Assistant and had already collected all the data needed to complete your degree. You can use a Webinar to conduct a conference where we see no one, but you can claim that over six hundred people are in attendance. You attended the University of Texas because you visited Toyin Falola for two days. Lóri Rọ́!
Lóri Rọ́ is a way of living, especially for those in the diaspora who permanently mislead those at home. A crowded one-bedroom apartment in London becomes a life of luxury, like living on Banana Island in Lagos. A struggling janitor in Houston is a businessman. A tailor in Dallas is now a fashion designer, making clothes for Beyonce. All is Lóri Rọ́. Mothers forget to tell their daughters the personal experiences of how their fathers told them they were wealthy before they got married. A week after the wedding, creditors began to knock on the doors for unpaid debts. Snakes suddenly swallowed the money. Friends betrayed them. Fraudsters cleaned their accounts. The fathers did not change their ways: they all came first in all their classes, and all grades were 100 percent. Lóri Rọ́! Do you want that Yellow Sisi to say “yes” right away as you brew instant coffee? It is easy: you will buy her a car and send her to Dubai for a few days. Lóri Rọ́.
Interestingly, little children usually create funny fantasies just to impress their friends. The largest TV in the world can be found in their father’s mansion, with plenty of rooms and uncountable servants. Meanwhile, the poor father is probably a civil servant waiting for the government to pay his six months’ unpaid salary. Unfortunately, adults who are supposed to know better have become specialized crooks, serving very cold zobo (lies) just to put themselves in a certain light. Original Zobo!
Fake life thrives so well on social media. It is a buzzing hub for wannabes and people who make a living from manufacturing fake lives. Surprisingly, several Nigerian celebrities and some people’s role models lead fake lives. It is worrisome that some people compete with those they do not know while others try to impress strangers, forgetting that social media is not real life.
Social media users only put out whatever they want people to see, called content. People dish out content as they deem fit, whether to gain followers, become popular or be acknowledged or accepted. It is common to see people flaunt luxurious items, vacations, sophisticated houses, their daily routines and every internet-worthy thing they can think of on social media. However, it is an open secret that many people borrow or rent these things just to pepper people on Obasanjo’s internet, and those who were successfully peppered put themselves under unnecessary pressure over a borrowed outfit or jewellery or even a photoshopped picture. Did I let out a much-guarded secret? Forgive me, please. Everyone on the internet is living their best life. #zeroworries #lifeisgood #chasingthebag #livinglavidaloca
Nollywood actors and self-acclaimed influencers are at the fore regarding fake life. Some celebrities will stop at nothing to remain relevant, even if it means renting wads of money from Aboki for a couple of hours to take pictures for the gram. There are stories of how some of these celebrities will send out housewarming invites for a borrow pose house, together with aṣọ ẹbí for a party that will be thrown in a house that does not belong to them, ah lóri rọ́! Several celebrities have been dragged on social media for refusing to pay after renting jewellery, clothes and even wigs to an event. These celebrities go as far as chasing “clout” for fame. You see them post senseless philosophies, especially women who come on social media to “advise” other women on what they deserve and how to be treated by men. Lori Ro!
Funny how these attention-seekers are unmarried, divorced or, worse, homewreckers. Many people live happier and better lives, but the façade most celebrities are cloaked in deceives many into thinking they are better off, causing them to feel unsatisfied with their lives. It does not matter what it is; as long as it makes them go viral, they are okay with it. Anything for the gram, my darling.
In 2019, a relationship blogger, popularly known as Blessing CEO, was arrested for allegedly misrepresenting herself as the owner of a 7-bedroom duplex. She had posted the house on her 30th birthday with a few motivational words to celebrate her “achievement”, only for the displeased owner of the house to debunk her claim and expose her. She, however, insisted the house belonged to her and went on to share a house plan and pictures of herself in nightwear in front of the house. Unfortunately, the owner of the house, who had flown in from China, had her arrested, and in a video that went viral, she confessed that the house was not hers, that she had only begged the gatekeeper to let her in so she could take pictures. Two years after being dragged for lying, she now has a mansion of her own. Talk about faking it till you make it! Such motivation!
Fake life is neither age-specific nor gender bias; it cuts across both males and females, young, middle-aged or old. You will be shocked to find men living fake lives to impress a woman! They show off their flashy lifestyles with borrowed pose clothes and fake bling bling, in a desperate attempt to get the attention of a lady who may even be above their social class. Some spend lavishly, lying about their occupation and salary.
In May 2023, there was a case of a certain Saul Murray, a father of 6, who a woman and her friends murdered after seeing pictures of him on social media showing off expensive watches and wealth. After communicating via messages, he invited her to his house, and she came with a friend. Unknown to him, it was a planned robbery, as they had two other male accomplices outside the house. His drink was spiked, but it was not enough to knock him out, and he was unfortunately murdered when he tried to fight back. However, in an interesting turn of events, the Rolex watches they came to steal were all fake. Lies kill lies!
You may have heard of mechanics who pose with their customer’s cars as theirs or drivers who use Oga’s cars to flaunt to look good to women and their friends. In their defence, the breed of women in this generation will not look at you twice if you have nothing to your name. Awon iregbe! As a man, you have to be able to guarantee her a secure future laced with the finest things in life. Unfortunately, you have only love to give, but love will not pay for a trip to Maldives or a bikini party where she will ṣèdí bàlàbàlà in a thong on a yacht. Also, as your set’s best-graduating student, it is unfortunate that your efforts to get a good job have been futile. Now that you are a driver, it will not hurt to fake it to the unserious student in your set who is now a Lagos big boy that the car is the least of the many exotic cars you own as the Chairman of a multinational company. You even give him one of the fake complimentary cards you printed for this purpose. Sodiki!
Do I need to talk extensively about women who, on a normal day, have about two or three fake things to wear and then decide to make their lives more complicated by living fake lives? Instead of a woman sticking to wearing fake hair, eyelashes, bum and breasts, she goes on to live a lie, telling anyone who cares to listen that her synthetic hair is 100% human hair and it costs one million naira only, minus installation. After washing and ironing to remove the familiar okirika smell, she claims that the dress she bought from a thrift store at Balogun market for 3,000 naira costs 85,000 naira only, and she bought it at Fashion Nova’s online store. Check her posts on IG; it is giving everything it is supposed to give. Purrrrrr! Like Bose, she is a trust fund kid who can only access the money 10 days after her wedding. She does not know why, but it is probably because she is Daddy’s girl, and her daddy does not want her to chase potential suitors away because she is an independent rich woman. Aminatu-lie!
Surprisingly, many so-called rich people you admire live off loans and borrow money to fund their expensive lifestyles and pay their staff. They acquire debt to keep up the image they have presented to the public. The frequent trips, vacation homes, private jets and excessive shopping are bleeding red and leaving huge minus signs while you, who are debt-free, are screaming “God when?” in their comment section. Rich people live fake lives too. E shock you?
There are varying reasons why people pretend to be what they are not, but it all boils down to one main thing: pressure. The pressure is always getting wesser. Pressure from friends, parents, and society can be so overwhelming. There are ridiculous standards set for people that they must maintain, and when it becomes impossible, living a lie seems to be the best resort. One would be scrolling through the streets of Twitter or Instagram and see a post that reads: “What have you achieved in the first quarter of 2023?” or “I became a house owner at 23. What about you?” followed by comments of people who may have hit a milestone or had a major achievement in barely 3 months. An image of perfection is constantly painted on people’s faces. This can be quite an insensitive post for someone who may not even have a job or is going through a mid-life crisis. This alone can put thoughts into such a person’s head, and they begin to live a lie.
Some are not under any pressure but may be under a curse to use the whole of their lives to impress people. What explanation can one give to deciding to “feel among”, to impress others, particularly people you do not know? Many people have lived fake lives so bad that it has been integrated into their system, and they can no longer differentiate between reality and the lie they are living. The misrepresentation of truth has distorted the actual lives they have fabricated over time.
Low self-esteem and an inferiority complex are other reasons people fake their lives. Humans generally want to be seen and accepted and get approval and praise from people. Irrespective, living a fake life does not help solve a low self-esteem issue. You must understand that people will always be people, and their opinion of you does not define who you are. You have to realize your worth and know that you are enough. The people you are trying to impress or get acknowledgement from with your fake life do not even care about you. Any “friend” who makes you feel less of yourself because you are not living large or living like a baddie is not a true friend; you do not need such people. A superiority complex also contributes to fake life. The idea of being better than others fools people into living a lie just to keep up appearances. Pride goes before an internet dragging. To thyself be true.
Fake life only sets you up for disaster. It affects your mental health and well-being. You will even chase your helper away because, with the life you project, you are richer than your helper. If you have been contemplating living a fake life, this is a call to order: Desist! Abort mission!! Over!!! If you know someone who is a fake life ambassador, approach them with wisdom and talk them out of it without judgment. If you live a fake life, start coming out with the truth gradually before everything blows up. Yellow Sisi, return to your black skin. Distinguished Professor, your books will not create jobs in Lagos. Fine Mummy, wrinkles are on the way. Area Fada, cancer will knock you out. Sai Bai is now in Daura, ten miles from the Niger Republic!
As for me, pay no mind to the story at the beginning of this piece. Na imagination wan wound me.
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Opinion
Afe Babalola And Dele Farotimi: On Justice, A Just Society And The Nigerian State
Published
22 mins agoon
December 22, 2024By Tunji Olaopa
The feud between elder statesman, Chief Afe Babalola and civil rights activist, Mr. Dele Farotimi, is perhaps the most significant discourse that postcolonial Nigerian state has thrown up for the moment, one in a class of those grand defining disputations that surely will gather dust which will take some time to abate. And it is one case that is fraught with all sorts of legal, jurisprudential, moral and political traps and complexities that speak to more than the trivial interventions—leveraged around the David and Goliath motif—that are attending the matter. Those who have been able to go beyond the surface of the case will agree that it goes to the very foundation and founding of the Nigerian society, and the fundamental objective of crafting a good and just society for Nigerians. That the issue revolves around the dispensation of justice immediately alerts us to the deep insinuation about the idea of social justice itself, and how the conception of fairness could be written into the very fabric of the Nigerian society. And yet, the complexity of the case is what makes it a case that is too critical for a public servant like me to dabble in.
(Un)fortunately, my intellectual maturation, my political science education and my professional endeavor in institutional reform advocacy have prepared me to intervene in this critical matter. I have always been involved with Nigeria, and with reflective thoughts about how to reconstitute her greatness. Three learning encounters with three world-historic icons configured my passion for wanting to see that Nigeria becomes a state we all can be proud of. The first came from my reading of Plato’s Republic. There is a reason that the entire treatise commenced with the question, what is justice? Justice was a fundamental issue in the decline of the ancient Athenian democracy that allowed Socrates to be judicially murdered. The second learning derived from Wole Soyinka’s dense prison memoir, The Man Died. And like most who have read it, Soyinka was troubled by the idea of justice: “For me, justice is the first condition of humanity.” By the time I would be coming to Thomas More’s Utopia, I was already apprised of the connections between my political science education, my professional endeavor as a public servant, and the key elements of institutional reform as a cogent framework for transforming Nigeria.
From Plato to Soyinka, we have a trajectory of political reflection that takes justice seriously as the basis for organizing a just society. This is part of the intellectual frameworks for my undergraduate and graduate studies at the Department of Political Science, University of Ibadan. In one of those explosive seminar classes that played some fundamental role in my intellectual maturation in the graduate school, I had proposed an argument through a seminar paper titled: “Is a revolution an option to fix Nigeria?” The topic was meant to titillate the collective yearning for revolution that would serve as the ultimate mechanism for social change that would flush off all traces of corruption and degeneration in postcolonial Nigeria. Revolutions seem to possess some allure for the masses because they constitute a framework of justice that the constitutional justice mechanism might not be able to handle.
However, as Wole Soyinka, Thomas More, Martin Luther and even Galileo Galilei would realize, the need for radicalism is balanced by the force of establishment orthodoxy. The Nigerian predicament has, as a fundamental foundation, a lot to do with the connection between governance failure and injustice in terms of the persistent and protracted class strife between the haves and the have-nots, between the rich and the poor, indeed, in the final analysis between the government and the governed. And in the case between Afe Babalola and Dele Farotimi, the issues boil down to the administration of justice and the entire edifices and institutions of social justice and the rule of law in Nigeria. And so, in outlining the key issues involved in the matter, we must be careful enough to read between the lines and the noises of analysts who are eager to queue behind their favored protagonists.
First things first. Let us remove the surface debris. Indeed, and in this case, the debris points us in the direction to look for the rot within the matter. First, there is the matter of civil defamation and its legal ramifications. And second, there is the issue of the legal and moral protocols involved in dealing with the pursuit of redress by someone who knows and understands the law. Barrister Farotimi has a legal right to seek redress in court. Chief Babalola has a legal right to defend his reputation in court. In raising the specter of legal prosecution against defamation, I see Chief Babalola as being at the forefront of gatekeeping the legal establishment in terms of what is and is not permissible or possible under the law and its conservative tenets. If you are hurt or an injustice has been done to your person, then the best place to seek redress is not the court of public opinion but the constitutional legal establishment.
Unfortunately for him, Barrister Farotimi’s book, Nigeria and Its Criminal Justice System, impugns the entire legal and judicial establishment up to its apex institution, the Nigerian Supreme Court. However, does radicalism preclude moral decency? A book could be written and allegations made without the complement of atrocious language. Or maybe the rot in the judicial system, and the need for a revolution preclude any niceties, especially with those who are allegedly at the forefront of perpetuating and protecting the rot. But then, how to prove what we all consider to be the norm in terms of legal prosecution of judicial corruption remains a hanging question.
No matter how we look at what we are calling the surface debris, we are redirected deeper and deeper into what lies beneath the surface. The ultimate question is that between Chief Afe Babalola and Barrister Dele Farotimi, what we are asked to contend with is the state of the Nigerian judiciary and the corrupt impediment of social justice, especially for an average Nigerian. What Barrister Dele Farotimi said about the Nigerian judicial system is not new. We are all familiar with the rot within the system. Indeed, this is not the first time an alarm would be raised about what we are all familiar with. Indeed, as far back as 1999, The News magazine carried a most unsalutary headline, “Crooks on the Bench: An Expose on the Rot in the Judiciary.” The magazine headlined the names of 47 judges indicted for judicial corruption. What is new is that Dele Farotimi dared to go so far as to mention specific names, and to confront the big players in the legal establishment. And he did this in a most scurrilous manner targeted at getting maximum traction and attention. It is as if Mr Farotimi, through the public sphere, is throwing the gauntlet to every Nigerian and challenging us on our collective responsibility to clean the Augean stable.
If Barrister Farotimi cannot prove his allegations in court, it would not mean that his charges are false. It might only imply that the system which is supposed to guarantee justice has become too corruptly dense to achieve its mandate. But there is also the chance that since the entire judicial system cannot be tarred so broadly with the same brush, Farotimi’s allegation might receive a dispassionate hearing that might deliver justice as we expect it. This might be a tall expectation. Nigeria’s postcolonial predicament has inevitable consequences on the capacity of the judicial system to facilitate the delivery of justice. And this failure also complicates the capacity of the Nigerian state to deliver on its social contract to Nigerians. This is what makes the Babalola-Farotimi case too complex to be decided either in the constitutional court or the court of public opinion. The burdens of postcolonial disruptions that the Nigerian judiciary system carries are enormous: judicial corruption, miscarriage of judgments, executive lawlessness, delayed trial due to insufficient infrastructure, financial dependence on the executive arm of government.
To outline the fundamental challenges of the judicial system in Nigeria this way is not to give in to cynicism and a deterministic mindset that we might be caught in a vice that is inescapable. It is simply to say that the ongoing uproar between the two dramatis personae demonstrates that the court has been given a chance to reflect on the role that (in)justice plays in the fundamental understanding of the Nigerian postcolonial predicament and the capacity of a democratic system to correct itself. When Chief Afe Babalola and Barrister Dele Farotimi are given their day in court, we will have no choice but to trust that same judicial system to deliver unbiased judgment no matter our misgivings about how objective and untainted that judgment could be. This is just a way of saying that though our judicial system is not perfect; it is still the best that we have.
The last words on this reflection on the connection between the ongoing feud between Babalola and Farotimi and Nigeria’s postcolonial predicament must be given to Haile Sellasie, former emperor of Ethiopia: “Throughout history, it has been the inaction of those who could have acted; the indifference of those who should have known better; the silence of the voice of justice when it mattered most; that has made it possible for evil to triumph.”
Olaopa is the Chairman, Federal Civil Service Commission,Abuja, and Professor of Public Administration.
tolaopa2003@gmail.com
By Leo Igwe
The Advocacy for Alleged Witches (AfAW) is concerned over the reported arrest of two men accused of being ‘witchdoctors’ in Zambia. The arrest underscores the potency of witchcraft fears and the connection between occult anxieties and the country’s politics. These individuals were accused of trying to bewitch the Zambian president, Hakainde Hichilema. The police claimed that they had charms. They planned to use the charms to harm the president. The report says the two persons have been charged under Zambia’s Witchcraft Act. The Act criminalizes “possession of charms”, “professing knowledge of witchcraft”, and “cruelty to wild animals”. The police found the two with assorted charms, including a live chameleon.
This development is utterly embarrassing and shows that the Zambian government is slowly losing its focus and bearing.The country has many socio-economic challenges. Suspicion of bewitchment or possession of charms should be the least of its worries at this time. There should be no place for witchcraft and possession of charms in modern politics because there is no evidence for these beliefs and practices. Zambian authorities should not weaponize the Witchcraft Act or use it to justify this incident. Zambian law does not recognize witchcraft. Zambia’s Witchcraft Act criminalizes naming or imputing witchcraft. It prohibits accusing or threatening to accuse any person of being a witch or a wizard. In this case, it is the police who are breaking the law.
Otherwise, how did they know the two individuals were ‘witchdoctors’? Did these persons identify as witch doctors? If not, the police are liable because they named and imputed witchcraft and have to prove that these individuals have witch-doctoring powers. The police claimed to have charged these individuals for possessing “assorted charms”, including a chameleon. Really?
The police in Zambia have questions to answer: What are charms? How did they know that what was in their possession were charms, not pets? Is a chameleon a form of charm? What makes possession of a chameleon possession of a charm? When and how does a chameleon become a charm? The police need to answer these questions and more before one takes them seriously.
Again, did the individuals describe what was in possession as ‘charms’? If they did, does confessing or designating something as a charm make it a charm? And if they did not, the police are liable because they need to prove how those possessions translated into charms.
In addition, the police claimed that the duo wanted to bewitch the president. What does that mean? How did they know? Are the police not contravening a provision under the Witchcraft Act by professing knowledge of witchcraft? Can one harm another person using a chameleon? They claimed that the two persons wanted to use the charms in their possession, including the chameleon to harm the president. How did they know that? What is the evidence for that?
The Advocacy for Alleged Witches calls for an end to this state-sponsored witch hunt. There is no evidence of harm through witchcraft or charms. The Zambian government should desist from witchcraft- related infractions and violations including arbitrary arrest, and detention of innocent citizens. These allegations are baseless and absurd. The arrest was politically motivated. This development demonstrates that Zambian authorities are out of sync with their duty and obligation to uphold the rule of law and protect accused persons.
Zambian authorities need to act in compliance with the 2021 UN resolution, which urged states to take measures to combat abuses linked to witchcraft beliefs and ritual attacks. End witchcraft allegations in Zambia. End witch hunts in Africa now!
Dr Igwe directs the Advocacy for Alleged Witches.
By Tony Afejuku
The other burning issue, apart from Farotimi and Babalola’s, which I wish to take a look at – and which I am taking a look at now – relates to what is happening in our capital territory. What is this burning issue – which our human rightists and civil society organisations and personages are surprisingly and un-satisfactorily not inclined to focus attention on and examine as they should? I may be wrong, but it surely seems to me that this issue, this burning issue, which is of more importance than Farotimi and Babalola’s – which has been given undue adulation – is deliberately being neglected and depreciated by proclaimers and heroes and heroines of human rights, justice, equity and equality of rights in your country my country our country. Why, why, why and why, why, why? Anyone who has any iota of patriotic sensibility, feeling and judgment well watered and buttressed by a very great influence upon his or her critical judgment will keep on asking the question I am asking.
Mr. Nyesom Wike, as almost everybody who can read and write a little knows, is the current minister of your, my and our Federal Capital Territory. His post or office is akin to that of a governor of a state. As the immediate past governor of Rivers State who was drafted, after his two terms there expired, to continue in the FCT as its new minister-governor or governor-minister under the auspices of a party he is not a true member of, Mr. Wike cannot but be seen as a lucky man. He is in every possible and impossible way. Minister-Governor Wike is a lucky man and a very fortunate one indeed. No former governor of Rivers State (or of any Nigerian state), as far as I know, has achieved what the famed political rouser of rabbles has achieved in one short gubernatorial life-time, and at a relatively young and fertile age. His dual achievement with and in two different political parties at this delicate point of Nigerian politics indicates to our politicians and us all that there is always time for a reminder that there are ready-made high rewards for arch-angels of betrayals. And Mr. Wike may go down in Rivers and Nigerian history as both an arch-angel and an emperor of betrayal of us all if we attempt to indicate what I have defined here as his dual achievement.
We can roughly divide, briefly, Wike’s political development into two periods. During the first, excluding his lower political positions before he became the governor of Rivers State, he quickly adapted his style to that of an emperor who became a rabble-rouser of rabble-rousers whose gubernatorial efficiency moved from stiffness to stiffness. He did not at any time feel that he needed suppleness to govern Rivers State. “Let the heavens fall if they must fall!” We are not there yet in this attempted analysis of the stiff-hearted and stiff-minded one. True? But he is already demonstrating this characteristic in Abuja. False? Judge and give the answer yourself.
Even after he left Rivers State a short while ago as governor, he is still trying to control happenings there to the political discomfiture of his hand-picked successor, his erstwhile “boy” and “son” – with whom he has fallen out. As the minister-governor or governor-minister of the FCT, Wike is occupied with the other taste of the emperor-juggernaut formulator – doing the work of two key political masters in one room and desk of political jugglery. Since his appearance in the FCT, minister-governor or governor-minister Wike has allegedly attempted to recover or transform for Abuja what is not traditionally or socially Abuja’s, for example, the city’s social idiom and landscape and terrain as well as its environs. In doing this he sometimes over-steps his bounds and mark of human/inhuman decency/indecency and psychological understanding of human nature, if you follow well what I am saying; he has so far become at best not really better than a typical pedestrian Nigerian lawyer and officer of political power: in his explorations so far in the Federal Capital Territory we have come to the realization, as T. S. Eliot would say, that “it is so often true that only by going too far can we find out how far we can go.” But one has to be a very negatively obstinate and self-serving emperor and a thorough-bred arch-angel of betrayal of the people and masses to justify such perilous and perfidious expeditions and adventures.
Last week, I saw on Arise Television “The Morning Show” Chief Rita Lori-Ogbebor, the dutiful widow of the late Nigerian supreme patriot and soldier, Colonel Ogbebor (of Benin stock) battling, so to say, to wrest the legacy of her late husband from the tight grip of the adventurous FCT minister-governor who has registered his name and signature in the hearts and consciousness of the people as the depriver of their possessions. The three anchors of “The Morning Show” were in their respective ways splendid in their structures of remarks and questions to Chief (Mrs.) Rita Lori-Ogbebor whom I have had occasions in times past to call patriotically Rita A-K 47 on account of her natural right to fire her beautiful tongue at any person, usually an enemy, of just actions. When she made the case she made to protect the estate of Paulosa Nigeria Limited, her late husband’s aforesaid legacy in the FCT, she was in her natural territory, habitat and element where even at age eighty-four, she never ever loses her stability – although she unusually restrained herself in the Arise Television appearance. Dr. Reuben Abati, Rufai Oseni, and Ayo Mairo-Ese clearly explored seriously but delightfully the mind of the mother-hen of Warri – my other coinage and appellation I gave her in my poetry. Her “The Morning Show” appearance enabled me to see the poignant cry de profundis of the FCT inhabitants whose property and residences in different guises have been demolished. She did not say anything that was out of joint. She spoke and came out as a mother, protector and symbol of the people who have suffered – and are suffering – from the state of affliction and anguish Wike’s demolitions have placed – and are placing – the people.
Ojy Okpe in her delicious and delectable “What is Trending” slot on the same show, showed without exaggeration but with further elaboration what people in and outside Abuja/FCT think of the mighty Wike’s demolitions, a burning issue that the Senate has asked “Let Heaven Fall” minister-governor Wike to halt as the committee the Senate set up on the issue starts its work. Of course, we cannot but assume that Chief Rita Lori-Ogbebor, Mrs. Natasha Akpoti-Uduaghan as well as Mrs. Ireti Kingigbe, the senator representing the FCT in the Senate and other patriotic senators diligently did what they did on the floor of the Senate when the burning issue was tabled for debate with the gracious understanding and authorization of the Senate President.
I need to state further that the “The Morning Show” anchors did well and extremely so by giving the minister-governor the opportunity to air his anti-Paulosa story. His senior special assistant on public communication and social media, Mr. Olalere Olayinka, stood in for him. After he gave the reasons for the clamp-down, his responses to the questions the anchors put to him followed the usual pattern of denials by artificial men in power – denials that they always use to intimidate and betray the people. In fact, Mr. Olayinka’s ploy to ride easily over our dear Rufai Oseni, a wholesome representative of the deprived, that the chap (or is it guy?) and his boss always employ their colloquial speeches and remarks to dishonor, failed. Yes, the ploy failed woefully. In stanza after stanza of the exchanges between Mr. Olayinka and the Arise anchors, he deteriorated – and his deterioration was hall-marked when he unwittingly revealed that the Paulosa land had been acquired by his minister-governor’s close cohort, an act that was nothing short of gross abuse of power and authority.
Because the Senate is already using its authority, power and privilege to resolve the burning issue, hopefully, in a way that the late Colonel Ogbebor’s legacy and family will not be subjected to any kind of degradation, I will utter no more words for now. I trust, however, that the liberties the Senate is taking – or has taken – are for the sake of order to favour the down-trodden.
As for the minister-governor, the PDP emperor at large, here is an immortal quote from Marcus Aurelius, the magnificent and authentic Roman Emperor and philosopher (A.D. 121-180): “If it is not right, do not do it; if it is not true, do not say it.” You lose nothing by giving us a slice of your humanity by your right acts and correct words. Everything changes and passes. Be humane as a human being.
Afejuku can be reached via 08055213059.
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