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Challenges Of Democratising Political Parties

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Ethnic and Religious Hatred and the Deceitful Campaigns in Nigeria By Salihu Moh. Lukman
Dr Salihu Moh. Lukman

By Salihu Moh. Lukman

The question of whether it is possible to have free and fair elections when political parties don’t allow internal competition to produce candidates is a recurring debate. As Nigerians, this is a question that is as old as the Fourth Republic. If anything, it is a challenge that has produced a cancerous reality whereby the inability of political leaders to subordinate themselves to competitive practices internally within the structures of their own parties, creates the current ugly reality of higher disposition to manipulate electoral results, which invariably nullify the votes of the electorate. This was the reality that weakened the support base of the PDP between 2003 and 2015. In fact, it was a reality that made many leaders of former opposition parties, who are today’s ruling politicians to agitate for ‘one man, one vote’, largely because of the frustration with high incidences of rigging of elections in the country by PDP.

Sadly, the same people who aggressively and successfully mobilised Nigerians against the PDP based on ‘one man, one vote’ campaign are also behaving exactly the way PDP leaders behaved between 2003 and 2015. Painfully, in the process, a party that emerged with so much promise, APC, winning the support of Nigerians is almost destroyed and on a daily basis creating conditions for its own electoral funeral. As loyal members of the APC, we must remind our leaders that parties become more prone to electoral defeat when they resist or block internal pressures for leadership change.

APC’s electoral victory in 2015, for instance, could be partly explained based on the refusal of PDP leadership to recognise and respect the yearnings of party members and leaders. It was the inability to respect internal yearnings for change that produced the splinter group of New PDP, which eventually joined the merger that produced APC in 2013. Combined with other factors outside PDP, especially the ability of leaders of the opposition parties under the defunct Action Congress of Nigeria (ACN), All Nigeria Peoples’ Party (ANPP) and Congress for Progressive Change (CPC) to negotiate a successful political merger, which bolstered public confidence, APC’s electoral victory of 2015 was resoundingly accomplished.

Since 2015, having won the elections at national level, emerged as the ruling party in the country, the structures of the APC have increasingly become narrow. Meetings of organs are not taking place, access to leaders has become very difficult, if not impossible. Unfortunately, most demands for access are reduced to question of access for opportunities for political appointments and other privileges largely because that is also the prevailing reality. In the process, opportunity to manage governance differently by producing policies that are representative and responsive to interest of Nigerians is lost.

Consequently, we end up constantly reproducing old realities whereby the business of political parties, including the APC is limited to producing candidates for elections.

Should we allow that to continue? Being members of the APC, what are our options in terms of engaging our leaders to open the party and allow internal competition to take place, especially on the question of producing candidates for election? Without attempting to directly respond to some of the criticism by Comrade Adams Oshiomhole about engaging issues publicly, it is important to draw attention to the fact that the issues we are dealing with border on the survival of our democracy and ensuring that our democracy is responsive and representative. These issues test the strength of our loyalties as citizens of the Federal Republic of Nigeria. Should our loyalty to the party be stronger, or should our loyalty to our country be stronger? The danger of loyalty to our party becoming stronger will reduce us to the status of being members of a secret cult. No member of any political party has signed any oath of allegiance that subordinates him or her and therefore makes them to operate as members of a cult.

Expectedly, Nigerian political parties are required to be open through meetings of their structures, as provided by their constitutions. The big drawback is that when structures of political parties don’t meet there are no penalties. With meetings not taking place, individual leaders take decisions, which directly affect members with grave consequences on the electoral prospects of the party. To mitigate these consequences, party leaders then pushed themselves to the overdrive electoral mode of rigging elections. Once that is the case, politics is no longer about developing strong relations with citizens. This is completely unacceptable.

To take Comrade Oshiomhole back to his analogy of the family, it must be recognised that this is like the hurtful incidences of force marriages, which exist in our families. As members of our respective families, we have to come out publicly to fight such a menace with all our convictions, even if it means losing all the privileges, which being family members may guarantee.

We must appeal to our leaders, including Comrade Oshiomhole not to be carried away by the aura of being today’s rulers and conduct themselves in the same mode previous rulers of Nigeria conducted themselves. As party members, we are left with hardly any option but to engage our leaders publicly, given that the structures of our party, APC, are closed, and we don’t have the kind of access that would enable us to influence the decisions of our leaders. It also should be emphasised that as much as possible in engaging issues publicly, many party members do so with respect, but sadly, the response of leaders is hardly the case. Because of disagreement with decisions of leaders, many of us are condemned and most times called abusive names.

Perhaps, it is important to remind our leaders where we are coming from. Nigerians fought against the military, campaigned for democracy, and eventually won to have the current Fourth Republic in 1999. Between 1999 and 2015, we had PDP as a ruling party, which took Nigerians for granted by blocking internal democracy within PDP on account of which Godfathers took over the PDP and imposed candidates for elections across board. Led by the APC, in 2015, Nigerians rose to defeat the PDP. Having emerged as a ruling party since 2015, APC leaders have become just like the PDP, blocking all avenues of internal party contests. With every election, the situation is getting worse.

Internal contests within the APC are reduced to whether the party should abandon its founding vision and collapse into the conventional way of organising political contests in the country. The founding vision of the party is about having all party members to participate in the process of producing candidates for elections through direct primary. In fact, the debate around direct or indirect primary has been a constant issue in APC since 2014. Part of the experience is that aspiring politicians and by extension godfathers continue to impose their preferences, with the direct consequences of undermining initiatives within the party to develop new organisational frameworks that can allow for broader participation of members. This reflects Antonio Gramsci’s thesis about ‘the old is dying and the new cannot be born.’

Most of the public debate about internal democracy within Nigerian political parties hardly addresses the fundamental issues of membership management, party funding and administration. So long as political parties in Nigeria are not challenged to alter the current framework, which reduces party members to being free riders with no financial responsibility, and party leaders at all levels becoming surrogates to aspiring politicians, effectiveness of legal provisions will remain weak. With all its problems, in its short period, more than any party in the history Nigeria, at least in this Fourth Republic, APC has some empirical evidence to prove that a law compelling political parties to use the direct method involving all members of the party to select candidates for elections can exist but will not stop politicians from undermining the process.

Recall that ahead of the 2019 elections, the decision in APC was that stakeholders in each state will decide on the mode of primary to select the APC governorship candidates for 2019 elections. In the case of presidential primary, former President Buhari opted for the direct primary. In many of the states, the votes returned for former President Buhari were quite higher than the votes during the general election. For instance, Lagos State returned 1.9 million votes during the internal party primary but only got 580,825 votes during the general elections. In fact, the total voter turnout during the general election was just around one million. Similarly, Kano State returned 2,931,235 votes for the President during the party primary. But during the general election he got only1,464,768. Like the case of Lagos, the total voter turnout for Kano State during the general election was less than two million.

Instances of clear manipulations using direct primary are also evident at state levels. For instance, in 2019, through direct primary, Lagos State APC declared Mr. Babajide Sanwo-Olu winner of the election with 970, 851 votes. Then incumbent Governor, Mr. Akinwunmi Ambode was reported to have scored 72,901. During the 2019 Governorship election, Mr. Sanwo-Olu polled 739,445 votes to defeat Jimi Agbaje of the PDP, who polled 206,141 votes. Why did more than 200,000 APC members voters for Mr. Sanwo-Olu during the direct primary failed to come out to vote for him during the general elections?

The vulnerability of direct primary to manipulative intrigues of political leaders was further confirmed during the Anambra 2021 governorship election. The APC candidate in the election, Sen. Andy Ubah, during the APC primary election was said to have emerged with 230,201 votes but only got 43,285 votes during the election. Some measure of honesty is required from all leaders to address problems of internal democracy within political parties in Nigeria. No doubt, Nigerian democracy needs to be deepened to broaden the participation of party members in the process of selecting party candidates. But the way some APC leaders are desperately and aggressively campaigning for direct primary, with all the current ambiguities, makes it suspect.

APC emerged in 2013 with the commitment to bring about political change in the country. One of the changes envisioned by the founding leaders of the party was the adoption of the direct method, which is to broaden the participation of members, not just few delegates, in the process of electing party candidates at all levels. Between 2013 and 2015, there were internal debates in the APC to develop the necessary infrastructural platforms that should allow all members of the party to elect both leaders and candidates. Under Chief Bisi Akande’s Interim Management leadership, substantial investment was undertaken towards establishing computerised membership Data Centre for the whole country, located at No. 10 Bola Ajibola Street, off Allen Avenue, Ikeja, Lagos. Sadly, PDP government under former President Jonathan Goodluck vandalised the Data Centre on November 22, 2014 based on the claims that the Department of State Services, (DSS), which carried out the attack, acted on a petition which alleged that the Data Centre was being set up to ‘clone INEC Permanent Voters Card with the intention of hacking into INEC database, corrupting it and replacing them with their own data.’ (Premium Times, November 23, 2014).

Issues of maintaining verifiable membership register is a condition precedent for the conduct of direct primary by any political party. Experience under APC is that direct primary is being conducted without a verifiable membership register, which empowers party leaders to simply write results in favour of aspirants they want to emerge as candidates for elections. Once that is the case, winning elections will hardly be about winning the votes of the electorate. The same logic that is applied to produce candidates, which is manipulating results of primary will be used during the elections. Campaigns will be weakly committed to winning the support of the electorate.

Related to issues of membership management is the primary question of party funding. So long as political parties in Nigeria are not challenged to alter the current framework, which reduces party members to being free riders with no financial responsibility, and party leaders at all levels become surrogates to aspiring politicians, incidences of manipulation to produce candidates will remain strong and effectiveness of legal provisions, including abiding by extant provisions of party constitution to produce candidates will continue to be violated. Once that is the case, party members will be shortchanged as unpopular candidates will be produced.

This is the unfortunate reality, which has greatly weakened the capacity of political leaders and institutions, including political parties to be able to facilitate or resolve political challenges in Nigeria. Is it possible to have democracy without political competition? In other words, is it possible to have election without contest? These are old questions, which made the American political scientist, Francis Fukuyama in his controversial book, The End of History and the Last Man to argue that “there is no democracy without democrats.”

The absence of competition in Nigerian democracy, especially in our political parties is responsible for so many unpredictable political circumstances and is making political leaders both unsure and insecure. This has basically reduced Nigerian politics to a game of conquest. A major attribute is that political leaders are conquerors, while party members and ordinary citizens are the would-be victims. Arguably, while in other parties, including PDP, this is a well-established order, in APC, although highly contested, it is also increasingly becoming the norm. The recent decision by the APC National Working Committee (NWC) regarding the 2024 Edo election, whereby the NWC announced that the party’s candidate will emerge through direct primary may be informed by the strong desire of party leaders to manipulate the process. Already, there are media reports alleging that APC stakeholders in Edo State have decided to limit the number of aspirants for the primary.

These are troublesome realities. Troublesome because the decision of the NWC to organise direct primary contradicts provisions of Article 13.4(iv) of the APC constitution, which only empowers the NWC to ‘propose electoral guidelines and regulations governing the conduct of elections to party offices at all levels, and procedure for selecting party candidates for elective offices …to the National Executive Committee.’ The decision of the NWC to produce the governorship candidate of APC for the Edo 2024 election based on direct primary is a clear usurpation of the powers of the National Executive Committee (NEC), which is illegal.

Combinations of illegality, clear disposition by APC leaders to manipulate the process of producing candidates could only mean that APC leaders are weakly committed to win the support of electorate. Once that is the case, it makes APC leaders more disposed to acts of rigging and manipulating electoral results with the attendant consequences of producing elected representatives on the platform of the party who are anything but representative or responsive to the interest of citizens. As loyal APC members, we will continue to appeal to our leaders to moderate their conduct and return to the founding vision of APC.

The founding vision of APC is for all members of the party to participate in producing the candidates of the party through a process which guarantees the existence of verifiable membership register. As it is, APC has no verifiable membership register anywhere. If it exists, like the case of INEC voters register, it should be displayed publicly long before the conduct of the primary for verification. Many APC leaders, including President Asiwaju Bola Ahmed Tinubu and Comrade Oshiomhole were at the frontline of the struggle for democracy in Nigeria. Now that they are the elected leaders of the country, they must justify that by demonstrating that they truly led the struggle for democracy based on a conviction to end dictatorship in all its ramifications. They must not imagine that because they were at the frontline in the struggle for democracy in 1990s gives them the licence to permit, or even promote practices that undermine democratic values.

Beyond anything, the big test is the question of democratising the APC as a political party. Being the first time in this Forth Republic we are having elected leaders such as President Asiwaju Tinubu and Comrade Oshiomhole who were at the frontline of the struggle for democracy in the 1990s, they should justify that by ensuring that Nigerian political parties are truly democratic. Being leaders of APC, APC must emerge as a distinctly democratic party based on abiding respect for rule of law, which should be well reflected in a strong commitment to manage affairs of the party based on compliance with provisions of the APC. Anything short of this, will diminish the credentials of our leaders, including President Asiwaju Tinubu and Comrade Oshiomhole.

May Allah (SWT) touch the heart of our leaders to function as democrats and not dictators, based on which they return APC to its founding vision and refrain from acts of manipulation to produce candidates of the party for all elections. It is only by allowing democratic process to produce candidates that popular candidates can be produced on sustainable basis. Anything, short of that will push leaders to seek to manipulate emergence of candidates, which will become the catalyst for rigging elections!

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Opinion

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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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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