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Talkie-Talkie

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Dele Jegede In Conversation With Prince Yemisi Shyllon
Prof. Toyin Falola

By Toyin Falola

August 28, 2023. Delta Air, Flight 54. 10.45 PM, Lagos to Atlanta. The flight took off. I had not slept for two days running—not because I was thinking about money, like my neighbour to the left, or how to resolve the Zaddy issues for my friend in Kano. Power to the People! I was wondering whether I should write a poem or watch a movie. I was going to sleep, as I could do without sleep for days. My body must experience pain before I make the gains. Before I could decide, a gentleman, like the Devil, gave the idle hand a job.

Shall I tell you how I could have accurately written the biography of a person I had met in under one hour? I was jejely seated by the aisle on a twelve-hour flight when my seatmate to my right, a man, started to make small talk with me. I allowed him because networking is a big thing now. You know how they say we should be nice and accommodating because we can meet our helpers anywhere? God in heaven, in His seat, has His two legs glued to the golden floor and will never come to Nigeria to assist anyone. I would not have known if this man was a friend of Femi Otedola or if he was Barack Obama’s brother or King Charles’ in-law. Maybe he knows Dele Alake, who knows another, Femi, the hilarious Fani Kayode, who is connected with Festus Keyamo, a friend of Nyesom Wike who consumes whisky like the Niger Delta water. I could get a plot of land from the FCT Minister, who will have a lot to give after the demolition work. So, I smiled, nodded and gave simple replies. I even said, “Yes sir,” as Nigerians do.

Out of nowhere, he suddenly blurted out, “Do you know my wife has had 3 miscarriages?” Ha! How am I supposed to know? Did I sleep with his wife? Why do I have to know? Am I the bereaved? We just met 5 minutes ago! I only shook my head as I had no response to give him.  But I was not happy with myself. I suddenly remembered what I was told by the late Bishop Banjo, father of Professor Ladipo Ayodeji Banjo, former Vice Chancellor of the University of Ibadan and father of Mr. Banjo, my boss in 1989 at the Nigerian Institute of International Affairs: 

Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.

I am curious that this passage remains in Romans 12: 15-16. No one bothered to have erased it! Like Egypt, it has yet to move out of Africa. I could not cry. I must show remorse; otherwise, the late Bishop Banjo will accuse me of conceit. I sympathized with my co-passenger.

This man, who we shall call Richard, a name that I hear every day but not because I don’t know him, went on to “share” with me personal information that I did not care to know. Who is killing his babies before they are born? Richard went through a long list of suspects, including his pastor, the thief who steals from the church; his friend who lives on the mainland while he lives on the island; and even his mother-in-law, who was once a witch before Daddy Oyedepo cast the demon out of her.

He asked if I thought the reason why he was bald was because he had diabetes. Olorun O, how does he know I have diabetes if it is obvious that I am bald? I was glad that he accepted my answer that it was because he allowed birds to patch on his head, and he used white soup to eat pounded yam, forgetting that the soup is made with yam. Yam cannot kill Yam, but they can kill Richard.

He told me where he and his wife worked and how much they earned. Too much for two people. I was happy with this information, thinking I would soon receive an alert, the first time in ten years that someone would credit my account. God When? 

He also told me how he was indecisive about buying either a car or a property as a plea gift to his wife for cheating on her with her best friend. I don’t see a problem in this, and I said, “Why don’t you give the car to your wife and the house to your hidden chick?” His wife’s best friend cannot be a side chick, but the hidden one! He thanked me and wondered why. I said, “When caught, you can use the car to pack your stuff and move to the house of your wife’s best friend”. Richard laughed. I discovered, for the first time, that I am a genius. Falola Idan—he does not go to school; he wins the Nobel!

Richard continued, and I did not know how to tell him to stop talking. I could not watch a movie; I could not write a poem. When I could no longer bear it, I pretended to be asleep to save myself from his biography history class. You probably think he “opened up” that much because he recognized me as Toyin Falola, the Japa Professor and the Professor of Japa, but no, that flight was the first time we had seen or heard about each other. I had never met Richard. I may never meet again.

Garrulousness is a bad habit; it is a result of indiscipline. A loquacious person will definitely overshare and even tell lies. There is so much wisdom in speaking less. One who refrains his lips is wise. A fool is known first by his speech, followed by his actions. A talkative person cannot be trusted; when he says good morning, you would have to look up to see the skies if it is truly morning or night. Epictetus has rightly said, “We have two ears and one mouth so that we can listen twice as much as we speak”. Unfortunately, we have people who have ten mouths and one ear and who still speak twice as much as they can listen.

I recall the story I was told of two secondary school boys chatting about their families on their way back from school. In an attempt to brag, one of the boys mentioned that his father returned home the previous day with a box full of money and hid it under his bed. His friend, a gang member, got home and informed the rest of the gang, who paid the boy’s family an August visit at night. After searching, they found out that there was no money anywhere. Out of anger, the robbers shot the boy’s father to death. Out of his foolishness and excessive talking habits, he caused harm to his family. It appears that many people are like this young fool but are probably yet to learn their lessons from oversharing and excessive talk. 

Many people need serious deliverance from their mouths that open like a tap with no control, and water gushes out non-stop. Some people talk to the extent that in a five-minute conversation, you can decode their whole life, what is going on with them and their next move. You know, we always give excuses for whatever we do. Some of the excuses excessive talkers give are: I just like to talk, I like to speak my mind, I am an extrovert, I am an open book, and I do not like to hide things from people. Elejo wewe, be sincere with yourself; you are just a blabbermouth who does not know when to keep quiet, when to talk, what to say, and what is not supposed to be said. Agree with that first; then, we can discuss your problem’s solution. 

No doubt, everyone feels good when they talk about themselves; some people feel important by talking about themselves. If you see a group picture in which you are featured, the first person you will look out for is you. Abike! You will be more concerned about how you look in the picture than everyone else. Hence, people overshare and talk excessively about themselves because they derive importance and validation. 

Oh! I know that feeling when you just announce to your friends, family and online fans that you just got the latest car, you bagged that huge award, your prize is more than $50,000, your wife just took in, you just got a huge credit alert, someone sent you the latest phone, you just booked your flight for a vacation on the moon, Mr. Right just proposed to you, you just changed your wardrobe, you just got an invite from the president. The list goes on. 

There is no problem with disclosing your latest achievements; that is what the gram is for. The problem is that you say too much, reveal too many details, and do not know what should be personal and what should be for the general public. We do not have to know everything; if you have to share, you do not need to give us the details. 

The habit of oversharing is popular among social media celebrities and their imitators. There is a lot of competition out there. The pressure is overwhelming, and to ensure that you do not carry last, you will have to update your fans, whom you think care so much about you and hold you in high esteem, on every detail of your life, from the moment you wake up till the time you go to bed. Two days ago, OBO just told us he has a diamond tooth. I am expecting him to change his tongue to gold. That kind of life is stressful, I must say.

Oversharing one’s personal life will often lead to intentional or unintentional exaggeration. Have you ever listened to someone narrate an incident to you and they mentioned something, and before the end of their talk, they already forgot what they said in the first place, and then everything becomes confusing and contradictory? We must all have that one person in our lives, the “Sydney Talker”, who cannot but add icing to the cake to make their talk interesting to you. They keep talking until they forget themselves in their bad habit and spill unnecessary tea. A black lie here, a white lie, makes a very interesting story. You can thank me later for the expo.

The lack of wisdom to define relationships and set necessary boundaries is another problem of excessive talkers. If everyone is held in the same esteem in your life, then you are in trouble because, through your mouth, you will gladly open the gate of your life to trouble. Classifying your relationships and knowing what to disclose with whom is pivotal to helping you get a hold of yourself and have some level of control. As we would all weigh different kilograms when put on a weighing scale, it is the same way we ought to weigh people in our lives and put everyone in their places, respectively. Everyone cannot and will not mean the same to you. Your online family is not your nuclear family, but your nuclear family is the same as your extended family. Even your friends do not mean the same thing to you on the same level.  Everyone should know what they need to know at their respective time. It is not pride to classify your relationships; it is simple human wisdom; otherwise, your life will be in chaos.

A common form of excessive talking or oversharing is gossip. Truth be told, in one way or another, we all talk about other people in their absence. No one is innocent of that; the difference is what we say, how we say it, and how frequently we engage in common gossip. But it seems the grace for gossip is heavily rested on some special individuals. The Almighty did not share this grace equally. I still wonder how some people are so endowed with this grace. They have made it their life’s business to distribute other people’s personal and private matters. They are very passionate about their job and have earned the “busybody” title due to their expertise in prying into other people’s affairs. The excessive talk of a busybody is mostly not about himself but always about others. Amebo!

Gossip is normalized on social media, where people derive joy and attention from talking about other people’s business. In fact, some people have made it big on social media by digging for information about other people, especially celebrities, and feeding it to the general public. Gistlover is a famous gossip blog that serves the media with celebrity gossip while everyone enjoys trolling and dragging people. https://www.gistlover.com. It is easier to find faults than to find praise. Well, nothing else kills a person as criticism from others, especially those they are trying to please. In the long run, gossip will only do more harm than good to the person sharing and the person who is gossiping about. 

Most people overshare without knowing they have crossed the line, giving every detail about their relationship, family, finance, etc. Women, don’t remove your pants for men, as they will tell their best friends. People, even sometimes some with a disability, gain sympathy and attention and get a feeling of importance; hence, they overshare. It is discipline to learn how to create social and relational boundaries. Do not wash your dirty laundry in public; people are not as interested in you as much as you think; everyone is entirely interested in themselves, which does not even mean they are selfish. You will only end up blaming yourself for the consequences of your bad habit.

Shame, insecurity, and loss of privacy are consequences of oversharing. Borrow some sense from those who reveal little about their life’s business. The fact that they do not share a lot with you does not mean that they do not have much going on in their lives. A problem shared is a problem solved, but not in all cases. Apply wisdom. If that person you are “sharing” your problems with opens her mouth to tell you a quarter of her problems, you will thank God for your own problems.

Compulsive talking is sometimes a result of when you just feel the need to say something, but you betray yourself by talking excessively. Our lives would be more productive when we learn to speak less and think more. Great thinkers are not always great talkers. To stop oversharing, think more about the conversation and whom you speak to. Must I always be involved? Do I know this person?  How much is too much to share? Is this information necessary for this conversation? Does this person need to know this? What level of trust do I have with this person? If you can answer these questions honestly, you will likely avoid revealing too much.

Richard, leave me alone. Please!

 

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Afe Babalola And Dele Farotimi: On Justice, A Just Society And The Nigerian State

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Prof. Tunji Olaopa

By 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

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Opinion

Fear Of Witchcraft And Politics In Zambia

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Witch Burning, Impunity And Abuses Linked to Witchcraft Beliefs In Benue State
Dr Leo Igwe

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.

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Opinion

Burning Issues: (FCT Minister And Paulosa) (2)

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Readers’ Showers Of Encouragement
Prof. Tony Afejuku

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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