Opinion
Arisekola: A half of Ibadan mistaken for a single person | By Adeolu Akande
It is six years today that the Aare Musulumi of Yorubaland, Alhaji Abdulazeez Arisekola Alao passed on. On February 14 , 2018, a political scientist and public administrator, Professor Adeolu Akande did a tribute on him to celebrate his 73rd posthumous birthday. Akande now chairs the Nigeria Communications Commission, (NCC).
Interestingly, Aare Arisekola Alao would have been 75 years old today. The tribute is re-presented by Mega Icon Magazine in memory of one of the most celebrated men to pass through this clime.
Alhaji Abdul Azeez Arisekola Alao would have been 75 years old today. All roads would have led to his palatial residence at Oluwo Nla,Ibadan, for the big event. It would have been a celebration in the city because Arisekola was at the epicentre of the politics and social life of Ibadan. Arisekola qualifies, to adopt the words of that Yoruba wordsmith , Alhaji Odolaye Aremu, in parody, to be described as “Idameji Ibadan ti won pe lenikan” ( “a half of Ibadan mistaken for a single person”).
My consciousness of the man Arisekola dated back to the mid-70s when he was a regular feature in the long playing records of the reigning musicians of that era – Chief Ebenezer Obey, King Sunny Ade, Alhaji Sikiru Ayinde Barrister and Alhaji Odolaye Aremu, to mention a few. The trio of Alhaji Arisekola Alao, Chief Akanni Aluko and Chief Adeseun Ogundoyin dominated the social scene like the roaring lions dominate the jungle.
That was before he exited the social circuit for the Islamic world. Arisekola became the Aare Musulumi of Yoruba land in 1980 and devoted the vigour and energy with which he dominated the social scene as the celebrated Oyinbo oni Datsun to the service of Islam.
Only few men in these parts had “romanticised” wealth like the way Arisekola did. The very few men in this privileged tribe included Chief M.K.O Abiola and much earlier, Candido Joao DaRocha, the Ijesha man whose name became a synonym for wealth.
I met him for the first time about 1992. My celebrated and heavily decorated editor at the Sunday Tribune, Folu Olamiti took two of his reporters, Wale Adebanwi, now Rhodes Professor of Race Studies at the prestigious Oxford University, United Kingdom and myself on a visit to the Aare Musulumi. He had reportedly requested to meet these two reporters whose stories had become permanent features on the front pages of Sunday Tribune. We met him at his residence on the exclusive Rotimi Williams Street in Bodija, Ibadan. It looked uncompleted from the outside, but the interior was classic luxury.
“O ni temi”, he enthusiastically thumped our palms in turn to welcome us to his presence. Nothing prepared me for the experience. He was in a white T-shirt and white shorts. Very small in stature and very much younger than the man one imagined under the big turban and very expansive and heavily embroidered babariga that was his trademark.
He was a very friendly and chatty man. He moved from one topic to another, emotionally expressing strong views on each one. I cannot recall the subjects of discussion that evening but I still recall how his face brightened up as he marshalled his arguments in Ibadan dialect in the chat with our editor. There was no pretext. He took it upon himself to serve us drinks, moving from one person to the other. He intermittently sat on the floor as he enjoyed his conversation with Olamiti.
Arisekola sent Christians on pilgrimage to Jerusalem
In later encounters, I marvelled at the congruence of the Christian and Islamic faith in the residence of the Aare Musulumi. He was an Islamic leader but was actively involved in the determination of the leadership of many Christian groups and associations. He was involved in nominating members into boards of christian organisations and was yearly sending hundreds of christians on pilgrimage to Saudi Arabia. He didn’t need to go in search of such role. They brought such roles to him. So was it with Islamic groups, student unions, labour groups, the traditional institutions, musicians, artists, artisans. Name it.
Arisekola was Philanthropist of all times
There are very few men in this clime who are as generous like Arisekola. No wonder his house was the melting point of Ibadan. If there is a prominent personality in Ibadan you have not seen for a considerable length of time, you are most likely to meet him during a casual visit to Arisekola’s residence. His residence was a magnet of sorts.
His generosity is as legendary as that of Mansa Kanka Musa of the Mali Empire fame. Sen. Abiola Ajimobi, the governor of Oyo State, is never tired of recalling his first encounter with Arisekola after his (Ajimobi’s) sojourn in the United States of America. According to him, he had attended a party in Ibadan where a guest dominated the entire scene by spraying musicians and guests alike with crisp new Naira notes. Just coming from a clime not conversant with such display of wealth, he enquired who the person was and everyone around chorused, “Oyinbo o ni Datsun” (“The Datsun merchant”).
That was one leg of the story. The second leg which Arisekola always enjoyed, as the governor – known for his gift of the garb – often tells the story, was that Arisekola spent so much money that night that those of them who came to the party with girls could not get all the girls to go back home with them. “No one knew how the girls vamoosed”, he would assert to Arisekola’s loud guffaw.
“We sprayed Sunny Ade and borrowed the money to spray again, using our wristwatches as collateral”
But that was before he became the Aare Musulumi of Yoruba land. Arisekola was to say in one of our encounters that it was his appointment as Aare Musulumi that rescued him from the social circuit. “We were reckless with money”, he said on one other occasion as he relived with nostalgia, his youthful exploits with another comrade in the social circuit in the 1970s, Chief Abiola Ogundokun. “We would spray all the money we took to a party on Sunny Ade, then remove our wristwatches and use them as collateral to borrow extra money from Sunny Ade and spray him with the money all over again. We only retrieved our wristwatches after visiting the bank on Monday to collect more money, again for Sunny Ade.
Arisekola belonged to no party but all parties..
Arisekola was not a politician if defined by membership of a political party. He didn’t need one because he belonged to all political parties. In the Second Republic when he strongly identified with the National Party of Nigeria (NPN), Arisekola was a major financier of the personal lifestyles and political aspirations of many leaders of the rival Unity Party of Nigeria (UPN). Until his death, he sponsored the aspirations of politicians of different and indeed rival political parties. He financed all parties in all elections. You only know his preference by identifying who received the highest financial support from him. In one instance, Arisekola, in support of a gubernatorial candidate, set up his own campaign team and handed over to them N30 million each day of the 40 days preceding the election. In another election, he procured 25 new vehicles for the campaign train of a gubernatorial candidate even when his associates claimed that he was the biggest financier of the rival candidate.
He was one of the priviledged few that wash Kabbah, Islam’s holiest mosque, every year
Arisekola’s uncommon generosity did not miss the attention of the Islamic world. He was one of the very few personalities from across the world granted the privilege of partaking in the washing of the Kabbah by the King of Saudi Arabia and custodian of Islam’s holiest mosque. It couldn’t have been different for a man who in one of his last years reportedly took about 500 pilgrims to Saudi Arabia, paying for their transportation, accommodation and providing them other sundry allowances.
Arisekola kneels to speak with mother on phone
Though a great man, he gave a lie to the saying that “looking at the kings mouth, you will think he never sucked his mother’s breasts”. Arisekola virtually worshipped his mother. He kneels down when he speaks with the mother, even on phone. He said it was not excessive because a mother who bore the pains of birth deserved to be worshipped. He said the only person whose love never waivers for a man is the mother.
Arisekola and Adedibu
There is no arguing the fact that Arisekola’s greatest ally in politics and in the affairs of Ibadan was the strongman of Ibadan politics, Alhaji Lamidi Ariyibi Adedibu. Between the two men are stories that will easily stroll into the pages of World’s Hilarious Stories.
Adedibu suspends prayer to welcome Arisekola and explains…
One of the most celebrated is Arisekola’s visit to the Molete residence of Adedibu. Adedibu was in the middle of his Sallah prayer when Arisekola walked in. He promptly suspended his Sallah to attend to his visitor. When he was asked why he did so, he responded that his prayer point was for God to give him money. Arisekola’s coming was the evidence that the prayer had been answered because Arisekola never walks alone; he was always heavily laden with money. “If Arisekola should leave, God will punish me that he had answered my prayer but I refused to accept it!” He said he has been thought that any prayer observed when your mind is diverted is a waste of time. He said his mind could not be in the prayer fearing that Arisekola might leave.
Adedibu and Arisekola’s Zoo
There is a more hilarious story of Adedibu and Arisekola’s Zoo. Arisekola had decided to set up a zoo in his new palatial residence at Oluwa Nla. Adedibu volunteered to get the lions from Senegal. When after a long wait and several entreaties it appeared no lion was going to be delivered, Arisekola became agitated. Informed of Arisekola’s worries, Adedibu walked into Arisekola’s residence and volunteered; “Aare, ati na owo awon kiniun re o, bo ba ju awa na sinu zoo k’awon ara Ibadan o ma wa wowa mbe” (Aare, we have spent the money you gave us to buy lions from Senegal. You may wish to throw us into the cage so that the people of Ibadan can come to watch us as they would have come to watch the lions). Both old men had a very hearty laughter. Their friendship continued.
Arisekola believed Ibadan is God’s own city
Arisekola’s greatest passion was for Islam and Ibadan. I have not met any Ibadan man who has as much pride in his Ibadan ancestry as Arisekola. His world revolved around Ibadan and everything that symbolised the great city. He celebrated Amala and never shied away from telling anyone who cared to listen that he never ate rice but could eat Amala, the staple food of Ibadan, three times a day. He gave up the social circuit on becoming the Aare Musulumi in 1980 but until he breathed his last in 2014, he never resisted gesticulating on his seat anytime he heard his favourite song devoted to the glory of Ibadan by his friend, Ebenezar Obey ; “ Oluyole o lanlo,nile Azeez Arisekola…Arisekola dahun si se, yeeeeee dahunsi o, Oke’badan dahunsi o…”
Arisekola’s 73rd birthday celebration would have provided the platform for Ibadan to discuss and possibly amicably resolve the fledging Olubadan Chieftaincy dispute. But as the Yoruba say, ina dile lehin asun isu je (The fire place is left in silence as the roaster of yam is away from home).
Arisekola, Abacha and Abiola
Like every mortal, Arisekola had his weaknesses and trials. The most threatening to his white garland was his uncompromising support for the government of his friend, General Sani Abacha, in defiance of the popular Yoruba support for the sanctity of the June 12 election won by another friend of his, Chief M.K.O Abiola. Alhaji Adedibu once opined that Arisekola survived his trials because he lived a life of prayers and generosity. “Bi abere Aare ba mo so’mi okun, Olorun a ma ba mu ntori aadua ati itore aanu re po…” (“If Arisekola’s needle drops in the middle of the ocean, God retrieves it for him because he lives a life of prayers and charity”).Such efficacy of prayers is open to conjectures. But as for the power of generosity, a former Deputy Senate President of Nigeria shares Adedibu’s belief when, in another context, he propounded what he jocularly calls one of the theories of Nigerian politics; “Any problem money cannot solve, more money will solve it”.
Arisekola and Ibadan generosity
Arisekola’s unequalled generosity is one reason Ibadan will not forget him in a very long time to come. He touched so many lives probably in a way no other person has ever done in the ancient city. Yet, Ibadan itself is a city of cheerful givers, whose people pride themselves by saying, “b’owo ba ku kobo kan l’owo mi, ma a fi s’omo Ibadan lalejo, omo ‘badan o je baun”. (“I will not spare my last kobo to entertain an Ibadan man because Ibadan people themselves are cheerful givers”).
Arisekola was more than “first among equals” in the matter of generosity. In the words of Odolaye Aremu, Arisekola was “the big umbrella that provided shade for the people of Ibadan” (and beyond).
May God forgive his shortcomings.
Professor Adeolu Akande is a Professor of Political Science and Public Administration
Nigeria stands as a paradox, endowed with immense natural wealth yet grappling with staggering poverty levels among its populace. The country is blessed with an abundance of resources, including diverse agricultural products, vast oil reserves, and a burgeoning tourism and entertainment industry, all of which hold immense potential for national prosperity. Despite this richness, many Nigerians endure dire economic conditions, raising questions about the effective management and equitable distribution of wealth generated from these resources.
The agricultural sector in Nigeria is a significant contributor to both the economy and food security. With favourable climatic conditions and arable land, Nigeria has the potential to become an important player in global agriculture. However, inefficiencies in farming techniques, lack of access to modern equipment, inadequate infrastructure, and insecurity impede growth, leaving many farmers in subsistence conditions. By addressing these challenges, Nigeria could harness its agricultural wealth to reduce poverty and strengthen its economy.
Similarly, oil and gas remain at the forefront of Nigeria’s natural resources, providing a substantial share of government revenue. Unfortunately, the oil riches have also been a source of conflict and corruption, leading to environmental degradation and social unrest in oil-producing regions. Although the sector can foster economic growth, the mismanagement of resources has prevented the country from fully benefiting from its wealth. Furthermore, the fluctuating oil prices on the global market create vulnerability, emphasizing the need for economic diversification.
The entertainment industry, particularly Nollywood, represents another facet of Nigeria’s wealth. This sector showcases rich cultural heritage, offers employment opportunities, and generates income. Despite its success, it has not yet been leveraged to bring about far-reaching economic change across the country. Without addressing existing systemic challenges, Nigeria’s abundant resources might continue to dance precariously on the edge of opportunity, further complicating the narrative of its natural wealth.
Leadership Challenges and Political Corruption
Significant leadership issues and pervasive political corruption have plagued Nigeria’s history. Since gaining independence in 1960, the nation has witnessed a succession of leaders, many of whom have failed to prioritize the welfare of their citizens. Ineffective governance has not only hampered Nigeria’s growth but has also led to a persistent cycle of political instability. This crisis of leadership has contributed significantly to the erosion of public trust in governmental institutions, weakening the social fabric of the country.
The impact of political corruption is deeply entrenched in Nigeria’s socio-economic landscape. Corruption permeates various layers of governance, leading to the misallocation of resources intended for public welfare. Essential services such as healthcare, education, and infrastructure development suffer as funds are diverted for personal gain. The consequences of such malfeasance are evident in the rise of poverty rates, inadequate healthcare systems, and a significant lack of access to quality education. Consequently, these socio-economic challenges create a vicious cycle that further exacerbates the leadership crisis.
Historically, Nigeria has experienced a range of leadership styles, from military rule to civilian governments, yet the recurring theme remains the same: a failure to eradicate corrupt practices. Each new leadership regime often promises reform and better governance, but these assurances rarely translate into meaningful change. The lessons from past experiences underscore the importance of accountability and transparency in rebuilding trust between the government and the populace. As the nation grapples with its leadership crisis, the intersection of governance and corruption demands critical attention to chart a new course towards sustainable development and empowerment.
The Hardships Under the Current Administration
The current administration of Nigeria, under President Bola Tinubu, has ushered in an array of policies that have sparked significant public discourse due to their profound impact on the lives of ordinary Nigerians. Notably, the removal of fuel subsidies has been a pivotal move that has reverberated through the economy, leading to steep increases in fuel prices. This sudden change has not only made transportation costs soar but has also led to a ripple effect, dramatically affecting the prices of basic goods and services. Citizens are now grappling with the daily realities of inflated living costs, often on already strained budgets.
Furthermore, the naira floating, aimed at addressing exchange rate discrepancies, has instead resulted in further devaluation. The naira’s instability has posed challenges for local businesses and individual consumers, making it increasingly difficult to afford essential products. This monetary policy highlights the delicate balancing act required in governance, reflecting the complexity of addressing economic issues while ensuring the welfare of the populace. Many Nigerians report feelings of uncertainty and anxiety regarding their financial futures, emphasizing a general sentiment of disillusionment with the direction of government policy under the Tinubu administration.
A Path Forward: Hope or Despair?
Nigeria’s current circumstances present a dichotomy of hope and despair. Despite the numerous challenges confronting the country, including political instability, economic hardships, and social unrest, there is a glimmer of hope that reform is possible through concerted efforts by the populace and leadership. As the country reaches a crossroads, systemic reforms have the potential to catalyze change. These reforms must prioritize institutional strengthening, increase transparency, and promote inclusive and sustainable economic growth.
Public participation is critical in this endeavour. Citizens must reclaim their agency by actively participating in democratic processes, advocating for accountability from their leaders, and demanding that their voices be heard. Civic education should be promoted to ensure that the electorate is informed and empowered to make decisions that affect their future. Furthermore, civil society organizations can play a pivotal role in mobilizing resources and providing platforms for dialogue, where citizens can articulate their needs and aspirations.
Accountability from leadership is another cornerstone for progress in Nigeria. As the people seek a path forward, leaders must prioritize the needs of their constituents over personal interests. Regular assessments of governmental performance, transparency in budgeting and spending, and anti-corruption measures can help to restore public trust. Leaders who demonstrate commitment to these principles may inspire hope and foster collective action aimed at the common good.
Ultimately, the question remains: Who holds the key to Nigeria’s promised future? The answer lies within the collaboration between the government and its citizens, whereby both parties work towards common objectives. The road to prosperity for Nigeria is not easy, but through systemic reforms, public engagement, and accountability, there exists an opportunity to transform hope into reality, steering the nation towards a brighter tomorrow.
Mimiola, an Award-Winning journalist, sent in this piece.
The Presidency addressed several issues last Wednesday as the Special Adviser to President Bola Ahmed Tinubu on Information and Strategy, Mr. Bayo Onanuga picked the microphone to give perspectives to certain developments. One of the issues he addressed was the lingering feud between the Nigerian National Petroleum Corporation Limited (NNPCL) and Dangote Refineries Limited.
Onanuga said that President Tinubu would not intervene in the feud because the two entities “operate independently in a deregulated market.”
According to Onanuga, the Premium Motor Spirit (PMS) field has been deregulated, just as Dangote is a private company. The NNPCL is a limited liability company, he said. In the loaded statement, the presidential adviser was hinting Nigerians why the President cannot dabble into the huge but confusing feud between Dangote Refineries and NNPCL, over the pricing of petroleum products in the country.
The presidential adviser and Nigerians are not oblivious to the implications of his statement. First, a lot of hope had been invested in the Dangote Refineries by Nigerians, who had concluded that its coming on stream would yield them cheaper fuel and help end the perennial fuel scarcity that kept the pumps at the filling stations dry for most of the months. But as the refinery was about to fag off its full operations, officials of the refinery, the NNPC and its subsidiaries started singing some music with disparaging tunes. Accusations upon accusations were rampaging in the air, while some name calling and tagging were being spread openly and under the table. It became obvious that elements in the administration of President Tinubu were opposed to the operation of the local refinery. Such insinuations must have prompted the President of Dangote Group, Alhaji Aliko Dangote to speak out in some tones not easily attributable to him hitherto. He alleged that officials of the NNPC were running a blending plant in Malta, where fuel is imported into Nigeria. He equally offered to hand off the Lagos-based refinery if the government would buy him out.
As tension rose, between Dangote and NNPCL, the corporation was having the last laugh, as it chose the same time to unleash some violent strokes of koboko whips on the back of the Nigerian citizen. It galloped fuel prices at will and at the same time locked the products away from their reach. Queues got unwinding at filling stations and the agony was unending. The hunger and thirst for Dangote fuel grew, but the NNPC chose to remain the stumbling block. I guess that the cries of Nigerian citizens at one point got across the Aso Rock Villa, in Abuja and the presidency had to order a temporary ceasefire. NNPCL was directed to create avenues for the supply of crude oil to Dangote in Naira while the refinery too was to agree to a pricing model to be fashioned by the Federal Executive Council. Even at that, the two combatants have continued to throw jabs at each other, especially over what should constitute the exact price of Dangote petrol. While Dangote had claimed that fuel from its refineries would be far cheaper than imported ones, the NNPC had given a conflicting indication. The NNPC/Dangote tango has been a ding-dong and a topsy-turvy affair.
That was the situation as the October 1 date fixed for the start of crude supply to Dangote draws close. And Mr. Onanuga was speaking against that backdrop. If that stands, it would amount to classifying Tinubu in the mould of the biblical Pontius Pilate, as seen in the book of John 18:37-49 and 19:1-19. In that biblical encounter, leading to the final crucifixion of Jesus Christ, the Jews had brought Jesus to Pilate’s court for an indictment that would enable them to crucify him. Pilate asked questions of Jesus and even though Jesus answered in the spirit, the judge was still able to conclude that he found no fault in Jesus. And that was despite the mounting pressure from the multitude of Jews, seeking to crucify Jesus.
As we read in John 19:6; “When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, Crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him.”
I believe that President Tinubu should not throw Nigerians at the NNPC, like sheep to wolves. If the declaration of his office is allowed to stand, he would be doing otherwise. To play the Pilate in this needless NNPCL and Dangote feud, he would have endorsed all the punishment his compatriots are suffering at the hands of the NNPCL. He would have said, even though I found no merit in the push to whip the population, I leave you to crucify them’ That would tell us that the President is not only shirking his responsibility as the Minister of Petroleum but also his overriding power as the President and Commander-in-chief.
Much as the officials of the NNPCL and other subsidiaries owned by the Nigerian people want to play the master by believing that they are independent limited liability companies, we will be hiding behind one finger if we believe any inch of that claim. And besides, which limited liability company would not be accountable to its shareholders or the chairman of its board?
If we don’t want to use agidi to light a gas cylinder, we have to agree that the matter of fuel supply in Nigeria is a basic unmistakable assignment President Tinubu must handle for his employers-the Nigerian people. He must be in a position to find answers to the puzzles. Why is fuel supply such a pain in the neck under his administration so far? Why is the locally imported fuel threatening to get more expensive under the watch of the NNPC he supervises? And why is the same NNPC seeking to suffer headaches for another person? When will NNPC’s refineries come alive after the several deadlines?
President Tinubu needs to intervene decisively too, by helping his employers find solutions to the endless hike in fuel prices, and why citizens of other oil-producing countries derive benefits from oil while the Nigerian situation is perpetually in the negative. The Daily Trust on September 23, published a report by Global Petrol Prices, a platform that tracks petrol prices across various countries, which claimed that four countries in Africa sell fuel cheaper than Nigeria. They include Libya which sells at $0.032 (approximately N52/litre), Egypt ($0.279), Algeria($0.342) and Angola, another oil-producing country, at $0.351 per litre.
Besides the above, Tribune columnist and renowned writer, Professor Farook Kperogi quoted data by some oil industry experts who claimed that the landing cost of imported petrol in Nigeria should stand at N1,107 per litre and that several cost components are not inclusive of locally imported fuel.
According to him, when such cost components are removed, Dangote’s fuel should not sell higher than N518.35 per litre. Indeed, investigations have revealed that Dangote fuel costs far cheaper than the amount quoted by him and the NNPC. You could see the fire in the eyes of the spokesperson of Dangote when he refuted the claim that NNPC got fuel at N890 per litre from the refinery.
President Tinubu should not play the ostrich, he cannot afford to play the Pontius Pilate in this case, if he wants a reversal of the oil curse in his tenure.
The trend of Nigerian youths relocating abroad, commonly called “Japa,” has reached alarming levels, driven by many pressing factors. Chief among these is the dire economic situation in the country, characterized by high unemployment rates, inflation, and widespread poverty.
Many young Nigerians find themselves grappling with the harsh realities of a stagnant job market where opportunities are limited, leading to a pervasive sense of hopelessness about their futures. In a society where ambition is often met with barriers, the desire for a better life has become a powerful motivator for japa (migration).
In addition to the economic challenges, high levels of insecurity further exacerbate this trend. The persistent threat of violence, crime, and social unrest makes everyday life precarious for many. Young people often feel vulnerable and unsafe, prompting them to consider relocation as a viable solution to secure their well-being. This atmosphere of fear and instability not only impacts their psyche but also diminishes their prospects for career growth and personal development.
Moreover, the desperation felt by many of these youths leads to significant personal sacrifices. It is not uncommon for individuals to sell their properties, deplete their savings, and even acquire loans in the hopes of financing their migration plans. These choices reflect a profound commitment to change their circumstances despite the inherent risks of leaving their homeland. Pursuing better educational prospects, career opportunities, and improved living conditions fuels the great exodus, as many believe that the benefits of migrating outweigh the costs of remaining in a challenging environment.
Ultimately, the convergence of economic instability, insecurity, and a lack of hope in the current environment drives this trend of migration among Nigerian youths. Each individual’s journey represents a search for a brighter future, underscoring the critical challenges facing young Nigerians today.
The Call for Action: Political Responses and Policies
The migration of Nigerian professionals, particularly within the healthcare sector, has elicited varied political responses. As the phenomenon of ‘Japa’—the colloquial term for seeking greener pastures abroad—grows increasingly prevalent, the Nigerian government has been compelled to confront the ramifications of this brain drain. Efforts have been made to formulate policies designed to retain healthcare workers, reflecting a recognition of these professionals’ pivotal role in national development. Initiatives such as improved salaries, better working conditions, and enhanced career advancement opportunities have been introduced to stem the tide of emigration.
A Lagos lawmaker representing Oshodi Isolo II Federal Constituency in the House of Representatives, Hon. Ganiyu Johnson, in 2023, sponsored “A bill for an Act to Amend the Medical and Dental Practitioners Act, Cap. M379, Laws of the Federation of Nigeria, 2004, to mandate any Nigeria-trained medical or dental practitioner to practice in Nigeria for a minimum of five before being granted a full license by the council to make quality health services available to Nigeria.”
He argued that “the government has invested so much money in training these medical doctors, on average. Recently, the United Kingdom opened healthcare visas to people; who were all going to the UK, USA, and Canada. So should we fold our hands?”
President Bola Tinubu recently approved a National Policy on Health Workforce Migration to manage the exodus abroad of skilled Nigerian healthcare professionals. According to Muhammad Pate, the Coordinating Minister of Health and Social Welfare, the 56-page document outlines the national strategy for addressing the dynamics of health workers’ migration while ensuring that it does not jeopardize the requirements of the nation’s healthcare system.
However, the efficacy of such policies remains a subject of intense debate. Critics often point to the disparity between these governmental measures and the observed behaviour of political elites, who were based abroad before returning home to occupy political posts, frequently seek medical attention for themselves and educational and professional opportunities for their children overseas, and are even quick to return abroad almost immediately they are out of political offices. This disconnect has raised questions about the commitment of leaders to create a conducive environment for graduates and professionals in Nigeria. Many citizens view these actions as a manifestation of hypocrisy, breeding further disillusionment and fueling the desire to ‘Japa’.
The persistent crisis in the healthcare system, characterized by inadequate infrastructure, insufficient funding, and a lack of essential resources, undermines these retention efforts. As the government formulates strategies, a more holistic approach is necessary to tackle the issues underlying healthcare workers’ dissatisfaction. This includes addressing systemic problems such as corruption and the lack of equitable resource distribution. A truly effective solution must encompass policies aimed at retaining talent and a broader commitment to reforming the conditions that compel professionals and youths to look abroad.
Ultimately, the Nigerian government faces a critical juncture in addressing the migration of skilled workers. A renewed focus on policy effectiveness and political accountability is essential to reverse the brain drain trend and retain valuable talent within the country.
The Ethical Dilemma: Is Japa Justified?
The decision of many Nigerian youths to japa, seeking opportunities abroad, stirs a profound ethical discourse regarding migration. At the heart of this phenomenon lies the debate over human rights to freedom of movement and the ethical implications of seeking better prospects in foreign lands. From one point of view, migration is a valid option for people who want to advance socioeconomically, supported by the fundamental human right to seek out a better life. This viewpoint emphasizes that individuals should have the autonomy to explore opportunities that enhance their quality of life, especially when local conditions are less than conducive to personal and professional development.
Conversely, critics often label this exodus as brain drain, equating it to a collective abandonment of responsibilities towards a nation grappling with myriad challenges. This characterization raises questions regarding the role and responsibility of political leaders in nurturing an environment that fosters growth, stability, and opportunities within the country. Are they not, partly, accountable for the growing desire among youths to leave? When governments fail to create adequate conditions for human capital development, they inadvertently precipitate a flight of talent, which may severely hinder national progress.
The ethical implications become even more complex when we consider the motivations behind migration. If the pursuit of knowledge and global exposure drives these individuals to relocate, does that not warrant a more nuanced conversation about the potential benefits of such a movement? Rather than framing this trend exclusively as a detrimental outflow of talent, exploring how these experiences, when leveraged effectively, could eventually contribute to national development upon their return may be more productive. Thus, understanding these ethical dilemmas necessitates a balanced perspective, recognizing the individual’s rights and the collective responsibilities inherent within the societal framework.
From Brain Drain to Brain Gain: The Way Forward
The current trend of brain drain among Nigerian youths poses a significant challenge to the nation’s development. However, this brain drain can be transformed into a brain gain by implementing strategic initiatives. It begins with fostering a conducive environment that encourages talented individuals to return home after acquiring international experience. The government and private sector must collaborate to create job opportunities that match the skills of returning emigrants and offer competitive salaries and benefits. Establishing policies that support entrepreneurship can also incentivize returnees to contribute to the economy, fostering innovation and local development.
In addition to encouraging returnees, it is essential to educate Nigerian youths on the motivations behind their relocation. Instead of following trends or peer pressure, young individuals must be empowered to make informed decisions about their futures. This can be achieved through comprehensive career counselling programmes in schools and universities, which will help students understand their options and the potential impacts of their choices. Encouraging critical thinking and strategic planning can lead to more purposeful migrations—individuals seeking international exposure while still retaining a commitment to their homeland.
Furthermore, cultivating a culture of engagement within Nigeria will encourage both citizens and expatriates to invest in the country’s future. This can be accomplished through initiatives promoting community building, networking, and professional collaboration. By emphasizing the skills and experiences that returning Nigerians bring, the nation can foster an environment where intellectual capital is valued. Hosting forums and symposiums where returnees share their experiences can inspire others and create a cohesive community centred around progress.
In conclusion, Nigeria can combat the brain drain phenomenon by actively promoting brain gain strategies and educating youths on purposeful migrations. This approach not only mitigates the loss of talent but also cultivates a dedicated populace invested in the nation’s development, ultimately benefiting both the individuals and the broader society.
Mimiola, an award-winning journalist sent in this piece.
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