Opinion
Bamise’s murder and this Cryptocurrency generation
On Saturday, March 12, 2022, I delivered the paper below at the Kegites Club’s celebration of ex-President Olusegun Obasanjo’s 85th birthday which was held at the OOPL (Olusegun Obasanjo Presidential Library) in Abeokuta, Ogun State, with him in attendance:
At the installation of the new Olubadan of Ibadanland, I took my time to listen to his cognomen, with studied interest. I came out of the encounter first, with laughter, then shock and trepidation. His royal majesty’s praise chants describe him as “omo o toro obe, toro abe; boo bun mi l’obe, bun mi l’abe nitori abe dun j’obe lo”. Roughly translated, this means, the child of he who begs for soup and begs for sex; he says if you don’t have soup, hesitate not to give me the taste of sex because sex is sweeter than soup.
Such cognomens and songs give indications of traditional African society. They reveal, not strictly the promiscuity of pre-colonial Africa but even other sins they committed like killing one another for killing’s sake. Take for instance the cognomen, oriki of the Iloko lineage of Oyo Yoruba. Iloko proudly dances to chants of lines like omo abe’nilori fiyoku bun ni, translated to mean, one who cuts off somebody’s head and then forgives the victim after the act. My friend, Lasisi Olagunju, an Iloko, proudly flaunts this.
Elders of our land, today, your traditional Africa is under serial attacks. That same traditional Africa which, in nostalgia, you label the purest of all societies, is today mocked by a generation I call the cryptocurrency generation. As the Olubadan’s cognomen was being chanted, I listened to a very naughty little boy of that generation beside me say, so their generation too was that decadent; so why do they disdain ours?
Early this week, as the lifeless body of 22-year-old Oluwabamise Ayanwole, the young lady who commuted on the Lagos Bus Rapid Transit, was found, you were mocked, elders of our land. Oluwabamise’s remains had been dumped on Lagos’ Carter Bridge, with some of her body parts alleged to be missing. Whether the young hapless lady’s death was as a result of a rape gone awry or ritual killing, we are yet to be fully told. However, Nigerians have recently witnessed a resurgence of killings for money rituals.
Respected British scholar, John Peel, in one of his works, said his research found out that in pre-colonial Nigeria, mortuary killings were predominant in southwest Nigeria and strangers were often killed to preserve the life of a community.
Whenever and wherever mutilated bodies of victims of ritual killings are found, your traditional Africa suffers a terrible blow. As tears roll down their cheeks, children of this generation are quick to warn you, canvassers of the purity of traditional Africa, to save your crocodile tears for another day. They claim that the graveyards are filled with bones of hundreds of people your forefathers murdered for what they called the sustenance of traditional Africa; that money ritual is one of your bequeathals to their generation.
As if that was not enough, the cryptocurrency generation calls you hypocrites. What impudence! Asked to elaborate, the vociferous ones among them said that while your forefathers, in one breath, fascinatingly rendered the ancient poetic lines of J. F. Odunjo Alawiye’s poem which asked us to spare the crawling insect and not stamp our feet on it because it is also God’s creation in the chant, “Yi ese re si apa kan, ma se pa kokoro ni, kokoro ti iwo ko le da, Olorun lo le da”…in another breath, your cultic forebears gorged out eyes, breasts, hearts and private parts of their victims. They said those body parts symbolized creationism and multiplicity. With body parts for rituals, wealth and communal wellbeing were assured.
I know you are stupefied at this generation’s daring guts. But listen yet again. This generation says it is amused that you are bothered at the common occurrence now of teenagers, barely off diapers, driving around shining, metallic wonders-on-wheels. Why are they aghast that we earn millions of dollars from Yahoo Yahoo scam of white men and women? they chorus.
Again, they ask you to cover your face in shame. Rather than the villains you say they are, the cryptocurrency generation says it is a generation of heroes and warriors. Their defence is that this is a generation that has chosen not to stand by and lament the over-a-century slave trading and despoliation of the fecund lands of Africa. According to them, they chose instead to fight your battles, battles that you were too effeminate to fight and could not have won against your taskmasters. By defrauding offspring of your colonial taskmasters who took you into slavery centuries ago, the cryptocurrency generation claims it is helping you repatriate the unpaid wages and sweats of your forefathers who, centuries ago, were hewers of woods and drawers of water for Europe and the Americas.
In your very eyes, those lullabies of purity of traditional Africa are exploding into smithereens, elders of our land, you who are the last surviving offspring of traditional Africa. You are at a crossroads. You are right now at that place where three footpaths meet, the very place you called the crossroads that turns the stranger into a novice, the ikorita meta ti n damu alejo.
In the name of fashion, your children are today the archetype of what you resented with the whole of your being. Your children happily flaunt sartorial madness, regalia of that same species of beings you loathsomely labelled as one whose insane dances at the market square are scintillating to watch but whom no one prays to have as a child; the were dun wo loja, ko se bi l’omo.
This cryptocurrency generation wears that same locked, dishevelled, filthy, lengthy, bushy, dreadlocked hairs that the local madman in your area wears, the equivalent of the hairs on the head of Jesus the Christ’s generation’s madman of Gadarene. Your abetiaja cap they mock to ridicule as Stone Age sartorial cruelty and your agbada receives their scorn as a needless parachute. In its place, they wear torn jean trousers like this same madman of Gadarene and place their trousers below the heap of the two clefts of their bottoms – the bebere idi. But of course, they are ever quick to refer you, our elders, to the aforementioned Olubadan’s cognomen as proof that the generations of yesteryears were not as innocent and pure as they have been made to believe!
Ah ah! The myth of purity is exploding in your very eyes like vapours of nothingness! Today’s fashion, the fashion sense of the cryptocurrency world that we live in, blatantly mocks all that excessive coverage of the essential body parts. Your daughters scarcely wear anything at all today. They make public spoils of their nakedness, advertising their cleavages, the bodily variant of what legendary Yoruba Kennery Music exponent, Orlando Owoh, called the sweet pineapple within which there is multiple sweetness – the ope oyinbo to fi dundun s’ewa.
Didn’t your forefathers teach that there is wisdom in masking glory before its maturation, which you concisely couched in that pithy aphorism, bi isu eni ba ta, a f’owo bo je ni? Your male children today and their new wives pose for photographs on Facebook and Instagram with protruded pregnant alaboyun tummies, more naked than the prehistoric Adam and Eve, in a wild celebration they call Baby Shower. When your forefathers sighted a naked man or woman on the street, aghast, they shouted: “Ikunle abiamo o!” a lamentation of the labour pain of a woman that has come to ruins. If in lamentation of nakedness, your forefathers, when they saw a naked madman on the streets, murmured, aso o b’Omoye mo, Omoye ti rin’hoho w’oja, why do you, elders of our land, tolerate your children wearing nakedness as clothing to the marketplace and you laugh and dance with them?
The best place to begin the interrogation of what has gone wrong with us is to find out whether this generation and generations before them share a meeting of the minds on what values are. We need to dispense with this before we accuse one of cultural and value impunity and beatify the other as torchbearers of standards, values and purity. Why has social media become the new German philosopher, Fredrich Nietzche’s Superman, dishing out absolute moral codes to our children and turning them into alien spectacles we can scarcely recognize? Why have we chosen to look away in odious resignation while our fruits, the leaders of our tomorrow, decimate the values that gave us our sterling identity and pride of old?
In Africa, such values as respect for elders, hard work, respect for seniority, the extended family system, valour, premium on children, etc reigned. Pre-colonial Africa is often held as the Golden Years of the continent.
Let us pick the above African values one by one and see where they are in a 21st-century world. Respect for elders. Celebrated columnist, Reuben Abati, faced one of the most acidic attacks ever recently when he demanded that his age be properly attributed on a television programme. Abati was facing what the late poet, Gabriel Okara, mirrored in his ‘Piano and Drums’, piano symbolizing modernity and drums, traditional Africa. Unfortunately for Abati, he forgot that television and modern broadcasting are 21st-century objects, with their own set codes and ethos, to which he wanted to sacrifice pre-colonial ritual objects! Greetings and respect for elders in Africa, Nigeria, and among the Yoruba, like Rome, were not built in a day and did not die in one day. They die gradually. In Yorubaland, the gradual death of respect for elders began from youngsters offering what is called idobale igbingbado – the corn-planting prostration position. It then moved to the merely-bowing-of-head position and today, respect for elders is facing total annihilation. Youngsters offer handshakes as greetings to elders.
Hard work. Today, only a tiny population of our youths believes in hard work. They want to ride Bugatti and Bentley the day they are born. Music as popular culture in pre-colonial Africa and even immediate post-colonial Africa helped to underscore the value of hard work. Musicians of that period sang that sorcery and magic cannot make one wealthy. Today, musicians sing praises of felons and exalt virtues that they say are in scamming and 419.
In the same manner, the values of the extended family system, valour, premium on children and others have become extinct. Those days, Europeans and Americans celebrated our virtue of communal living, our Ubuntu. Ubuntu is a South African social philosophy of culture which explains Africa’s capacity to express compassion, dignity, harmony and humanity while building and maintaining a sense of communality, justice and mutual caring. Ubuntu is a fellow human feeling which is diametrically opposed to the individualistic theory of society propounded by the French philosopher, René Descartes, expressed in the Latin word, “cogito, ergo sum” – I think, therefore I am. For us in Africa, our underlying social philosophy of culture was, I am because we are. Today, Africa has returned to Descartes. It is everyone for himself and God for us all.
Social media is today held as the culprit of the implosion of immorality in Nigeria. I do not subscribe to this fully. I think what we have now is an explosion of reportage of evil, not an explosion of the act. The truth is, there is little difference in the decadence prevalent in pre-colonial African society and now. The little difference is that the ratio of righteous countrymen then, compared to now, has dwindled considerably. Promiscuity was like pestilence then and immorality ruled our world. Until the Nigerian law forbade it, bastard children, products of liaisons with married women, littered the space. Murder was like sport and injustice was everywhere. In the politics of the First Republic, dead bodies were brought to the front of the houses of political opponents so as to rope them into murder. What the social media can be accused of doing now is coordinating all these indecencies that seem to be latent in us – ones in Zamfara, Ebonyi, to Osun – and making them available across time and space, in a baffling spontaneity that looks like a spike.
The way to begin is for each of us to return to our homes. As the saying goes that whoever the gods want to destroy, they first make mad; the family in Africa has become a mad place. William Yeats, Irish poet, dramatist, writer and one of the foremost figures of 20th-century literature, wrote in his poem, ‘The Second Coming’, talked about things that have gone awry, purity that has been polluted. It is the same in our families today. The falcon cannot hear the falconer as things (have) fallen apart; the centre cannot hold. Right inside the family, mere anarchy is loosed upon the world. Parents gladly receive car gifts from their Yahoo Yahoo children who they know are kingpins of scamming. They are the ones who help to philosophise the fraud rot that has destroyed many victims’ lives forever by saying that Yahoo Yahoo is an attempt to repatriate stolen African valuables by the West. I learnt there is even an association of Yahoo Yahoo mothers.
We have to begin from our homes to teach our children the values and purity of hard work and the unenduring worth of indolence and fraud. We must begin to teach them morals by asking our children to remember the child of whom they are. Though we are in a 21st-century world, J. F. Odunjo’s books, his poems, the stories of tortoise and his wife who we called Ijapa and Yannibo, stories that moulded us to responsible adulthood, are evergreen, imperishable, relevant for this age and are calling for our attention today. Each family must teach their children, from the diapers, about Odunjo’s classic poem, ‘Ise l’ogun ise‘ (Work serves as an antidote to poverty). In fact, it must be hung on the wall as we did almanac those days. That poem teaches that we should intensify efforts at work because, not only is there dignity in labour, work is the only thing that can lift one up.
If we religiously do this, we will be rescuing this generation and the ones to come from the madness of swindling, indolence and warped sense of achievement. More importantly, we will be saving our children from the hands of this fast-moving, all-that-is-wrong-is-right cryptocurrency generation, the scions of the ZaZuZeh culture that kills the Oluwabamises of this world for rituals, believing that in their severed body parts, lie antidotes to poverty.
Dr. Festus Adedayo, a Journalist, Lawyer and Columnist writes
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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