Opinion
Rewriting The Fate Of Public Schools In Nigeria: Old Students Associations To The Rescue
Published
3 years agoon
By
Tunji Olaopa
Let me begin this statement by deeply appreciating Dr Kunle Ogunmola, a past president of OBHS-NOSA, who eminently deserves to be the guest speaker at this maiden Distinguished Olivetian
Lecture Series (DOLS). He is my egbon, and I pay homage to his stature and his wisdom, part of which we will drink from today. Like so many others, Dr Ogunmola is a role model to those of us
who were younger than he is and who were a level lower than he was at Olivet Heights. He was especially so to those of us from the Oyo-Afijio axis. He remains a consummate achiever not only
for his many performance strides in the public service, but, equally, for his many development
initiatives and community services.
Having served as the resident electoral commissioner in Lagos for close to a decade as well as a
national electoral commissioner for two terms, Dr Ogunmola is qualified to address the topic of this lecture. And this is fundamental at this period when Nigeria approaches another period of
democratic succession. The electoral dynamics of the Nigerian state, like the currently problematic electoral bill, have a lot to say about the future of democratic consolidation in Nigeria. And I am certain Dr Ogunmola will have some significant insights for us to chew on. We just have to listen, learn and engage him to the fullest.
In my earlier musing about my alma mater, titled “Olivet Heights and Wale Okediran: Rewriting the Fate of Public Schools in Nigeria,” I had challenged the Wale Okediran-led Olivet Baptist High School National Old Student Association (OBHS-NOSA) on the herculean task before it. Apart from the critical commitment to raising the bar of the school that gave the OBHS-NOSA its most
immediate responsibility, I argued that OBHS-NOSA has another crucial responsibility: being at the forefront of an advocacy campaign that will focus attention on the state of public schools in
Nigeria. I noted specifically that “We can no longer continue with a piecemeal approach to individual development in Nigeria, from individual Nigerians to individual public schools. We
need a better approach. And the starting point is to achieve consciousness building across the nation.”
And this challenge became urgent within the context of the increasing rot that has almost brought the public schools and the entire education sector in Nigeria on its knees. From the primary to the
tertiary levels, the story of gloom remains the same. We are building an army of human capital that are not sufficiently set to transform Nigeria’s infrastructural deficit.
READ ALSO: Olivet Heights And Wale Okediran: Rewriting The Fate Of Public Schools In Nigeria
The second reason for the significance of the challenge derives from the need to throw open the task of rescuing the education sector to all willing stakeholders in a collective drive to salvage Nigeria from the grip of underdevelopment. Nigeria’s pubic schools have truly lost their glories. These are the same schools that have produced the cream of nationalists, poets, scholars, professionals and managers who have all impacted every facet of Nigeria’s national life. Now the narratives have changed.
Resuscitating the education sector in Nigeria requires a framework of creative innovation that
supersedes the attention often given to the urgent need to increase budgetary allocation. Beyond
the funding matter, government needs to pay critical attention to issues of political commitment that will not unduly politicize the need for reform. Attention to deep analytics and data will also become essential in optimizing the available resources and allocation to the sector. This is where
government needs to urgently pay attention to matter of governance, leadership and managerial
sophistication that will allow it to pursue an education funding and governance models that draw significant stakeholders — from parent-teachers association to private businesses to old students’
associations — into buy-ins that assist government in connecting its available resources to other
investment sources for revitalizing the education sector.
Of all the nongovernmental efforts to resuscitate the functional efficiency of public schools, one
must commend those of old students’ associations. Imagine all such associations conscientiously
take charge of the development of their schools. The consequences would be enormous. However,
there is a need to rethink the modus operandi that these associations work with if such efforts
would not be in vain. There is, indeed, no doubt that there are so many well-endowed old students’
associations that have enormous financial resources and elite clout, and have mobilized the same in lifting their alma maters out of the doldrums. Unfortunately, such hands-on/out approaches have been anything but systematic. In other words, the investment to redeem the schools have been essentially infrastructural, without due attention to the critical systemic and structural
reengineering that speaks to infrastructural development of the schools on the sideline.
READ ALSO: Lead City University: The Leap of Success – Toyin Falola
The usual attention is to bifurcate the responsibilities, and leave the systemic reforms for the government to handle. Experience demonstrates that government is either too overwhelmed by the development and governance imperatives or is too disingenuous to face the demands of crumbling education to do what we all expect of it. The implication is that the investments of the associations in their alma maters end up not meeting the targets envisioned.
At the first instance, since reform interventions and investments bring the associations head-to-head with the government, some significant cautions are required that will guide the change
management dynamics involved in the interventions. The most significant of the concerns has to
do with the possibility of government abdicating its responsibility in the face of the commitment of the old students’ associations. This is further compounded by several issues having to do with
jumpstarting the reform interventions in the first place. For instance, there is possibility of non-sustainability of the efforts through reform fatigue arising from the same set of people being taxed, year in year out, in pursuing the challenging responsibility. In some cases, the intervention of the associations might just be restricted to some fundamental and strategic need to facilitate a
transformation of the business or management models for administering the schools. For example, there might be the need to return the schools to old or original owners, or the initiation of a programme of public-private partnership between the government and either the old students
associations or relevant private organizations.
In its 4-Year Strategic Plan for the Development of the Education Sector (2011-2015), the Federal Government recognized the failure on its part to facilitate the participation of the private sector and nongovernmental organizations through the Private Finance Initiative (PFI). Intervening in one’s alma mater cannot therefore be a haphazard consideration, or an investment done from the perspective of philanthropy. On the contrary, it must be a reform issue phased into a series of significant steps and processes. This is what would really make the interventions of the
associations a definitive game changer. The key dynamic is that the reform intervention must occur in a synergistic manner that will not allow the associations take over the responsibility of government. This will involve initiating strategic communication with the government on the
significance of shared responsibility in repositioning the schools. Once this initial agreement is settled, then the associations can then initiate a school-wide needs assessment, or better still utilize existing ones. Several of such assessments abound. For instance, the Education Sector Analysis -ESA (2006), of which I was the coordinator when it was initiated between 1999 and 2002, contains a significant analysis of the state of primary, secondary and tertiary education in Nigeria. The challenges involve funding, dwindling facilities, data issue, accountability, community
participation, curriculum renewal, professional development, and many more.
READ ALSO: Ibadan: My City of Fame
Let me highlight three crucial issues that old students’ associations can benefit from in their reform intervention. The first is governance and managerial issues. This cuts across the ESA. The management of a school has a lot to do with the business model and philosophy that will determine the objectives and direction of the school. Any infrastructural renewal outside of the assessment of the business model will amount to nothing. The second issue concerns standard and quality assurance. This has to do with the professionalism of the teachers and the staff training dynamics and framework that will facilitate it. It also concerns the curriculum development mechanism that will generate qualitative learning achievement for the students. The third issue concerns critical learning infrastructures that not only further managerial matters and quality assurance in teachers’ professional development, but are relevant in redefining a twenty-first century school anywhere.
These include a digitized library, sporting facilities, scholarship schemes, quiz and debating culture, value-shaping religious instructions and activities, and many more.
From my vantage point as someone who has gone through the rounds in the public service, the old
students associations, like OBHS-NOSA, do not only have a critical role to play in rewriting the
fate of public schools in Nigeria, they also have a strategic direction to take in ensuring that their interventions are not merely cosmetic attempts and philanthropic gestures that only superficially
poke at the surface of the fundamental issues bedeviling the schools rather than digging to the depth of the predicament. The idea is to be strategic partners with the government and other stakeholders in rescuing the public schools from their seemingly inevitable destruction.
Being opening remarks by Olaopa, retired Federal Permanent Secretary, and Professor, National Institute For Policy and Strategic Studies (NIPSS), Kuru, Jos, (tolaopa2003@gmail.com) as Chairman at the maiden edition of the Olivet Baptist High School, Oyo, National Old Students Association Distinguished Olivetian Lecture Series held at Lead City University, Ibadan, on Wednesday, 23rd February, 2022.
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Opinion
Afe Babalola And Dele Farotimi: On Justice, A Just Society And The Nigerian State
Published
4 hours 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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