Opinion
Day Ayinla Omowura and Ayinde Barrister dueled in Philadelphia
Bala-blu-blu-bulaba, All Progressives Congress (APC’s) festival of incoherences, should attract a writer. So also the celebration and justification of its impending fatality. Feeble and laughable as it may seem, Festus Keyamo’s Ananias and Saphirra role in this frightening reality too should not escape a dissection. I would have loved to ask Keyamo, in the words of Peter Tosh, “Where are you gonna run to” on judgment day? However, about the time of this meaningless waffle, I was presenting a paper entitled Between Ayinla Omowura and Ayinde Barrister: Conflicting Notions of Superstardom in Fuji and Apala Music at the African Studies Association (ASA) conference which ended yesterday. It was held in Philadelphia, United States.
You will recall that I began the discourse on the theme of that paper in my piece of December 20, 2020, which I entitled Ayinde Barrister: In memoriam of a musician who peaked by Ayinla Omowura’s graveside. Permit me to share my abstracted arguments and submissions at the conference, after defrosting the paper of its academic niceties, below:
The death of Ayinla Omowura, a popular Apala musician, in 1980, is a watershed in Yoruba popular culture. The vacuum left by his demise could not be filled by any other Apala artist. Rather, another artist, Sikiru Ayinde Barrister, who played a different genre called Fuji, rose to the limelight from the shadows of invisibility. This presentation places the careers of Ayinla and Barrister in perspective. It engages with major economic transformations in the 1970s and 1980s in Nigeria which aided the rise of these powerful artists and the musical genres they played. The creation of superstardom in the art cannot be separated from contrasting notions of “good” and “bad” and “new” and “old” music. This problematic schematization of sound and art played a significant role in the rise of these two artists and the public politics built around their personalities.
Stars are creations of the media and their audiences are called fans. Stardom or superstardom is worthy of study because it has a cross-cutting relevance and implication for society. Indeed, musicians are linked to the social health of society and have a sweeping hold on the public sphere, so much so that they compete for attention with politicians and statesmen.
Ayinla Omowura and Ayinde Barrister (born Sikiru Ayinde Balogun) attained superstardom images in their respective genres among their Yoruba people. Their audiences constructed different and differing natures of the worth of their stardoms. While Omowura was arguably one of the foremost and most original musicians to sing the indigenous musical genre of Apala in Yorubaland, Barrister pioneered Fuji, and both shared stardom at about the same time.
In his creation of the Fuji music genre and taking it to the height it currently enjoys in popular culture music in Yorubaland, Ayinde Barrister made a mastery blend of existing traditional musical genres that ranged from Apala, Sakara, Awurebe, and others, making them into a fast-paced, danceable and modern genre. He projected the traditional African values of the Yoruba, and their daily struggles against life’s forces and in the same vein captured the attention of a modernist world which looks out for racy, entertaining music, Ayinde Barrister is reputed for his unexampled creativity.
Ayinla Omowura was bohemian, profound and unarguably, one of the most original Yoruba musicians of post-colonial Nigeria. He was highly talented and between the period of his superstardom, 1970 to 1980, and the time he got killed in a barroom brawl, he straddled the musical scene of western Nigeria and the west coast like a colossus. Using dense imageries, literary allusions, proverbs, and wise sayings, Omowura constructed sceneries that loom large in the subconscious of his listeners. Imageries of animals, human engagements and the blacksmithry where he once worked with his father, Yusuff Gbogbolowo, were deplored with relative ease in his songs.
Ayinla was apparently aware of the talismanic hold of his superstardom and the awesome powers of his talent. He flaunted these in the face of his musical traducers and competitors. This mastery of the geography of music and his flaunting of this understanding verged on arrant arrogance which rebounded on many of his contemporaries. This probably got him relentless combat against a string of enemies which even a combination of a thousand people would probably engage in their lifetimes. Yet, Ayinla was diffident and confident about conquering them all. His confidence was in his unique talent and in the talismanic powers of African traditional medicine.
While they were both reputed for their contributions to popular music and traditional culture in the southwestern region of Nigeria, scholarly arguments have ensued on the comparative weights of their individual stardom. The arguments began while they were both alive but it has outlived them at their passing. It was developed by their fans, out of engrossment with their talismanic and prodigious musical enchantments that still endure. More than four and one decades respectively after their departures, the most recent of the theses on their stardoms is that if Omowura, who pre-deceased Barrister, had not died, the stardom of Barrister would most probably not have had the sweeping hold it had on the dancehall for three decades before his own passing.
Of a truth, Ayinde Barrister, between 1980 when Omowura died and 2010 when he eventually passed as well, garnered a huge contemporary audience than Omowura probably gathered in his lifetime. Both of them rose to stardom in the period of Nigeria’s immediate post-civil war era beginning in 1970. It was a time of economic boom which came after the discovery of oil in abundance in the country. The petro-dollar craze in Nigeria at the time resulted in an era where there was a stampede by virtually all sectors and individuals to take a bite of the perceived surplusage that was touted in the Nigerian economy. It was also a time that witnessed an upshot in the craft of popular music. Musicians were forced to also engage in major economic transformations during the period of the 1970s and 1980s to ply their trades. The economic boom of this period, in no small measure, aided the rise of these powerful artists and the musical genres they played.
Their fans were the first to decipher the geography of consent and dissent from darts thrown at live music gigs and then smelled a mutating tiff between the two musicians. Omowura, however, burst the bubble in an album entitled Omi Titun (Vol.17) and laid bare the supremacy battle between him and Ayinde Barrister.
In a track of the album, he first began by cloaking who the subject of his harangue was. A man known for his cantankerous musical darts on his musical adversaries, He sang: Ayinde, ma je ki n gbo/ pe mo ji e l’orin lo/Ko je je be, oro apara ni…/E ma de ma gbe’ra san’le ni’waju iru wa/To ba se pe e gbe’raga ni iba san/A nroju je’ko obun lowo/Obun lohun nse fuji ni’gboro/O nf’owo y’okun, okuta nbo/Eyin ko mo pe, ka to p’elede, ese a pe/Ka to p’aja, ese a p’egbeta ndan?/Eni ba fe wo’le odu, a se’tutu…
Translated, it read, Ayinde, perish the thought that I stole a line of your song/This allegation cannot be so; it smacks more of a huge joke…/Don’t pump up a non-existing ego before a musician like me/If you really want to articulate your supremacy over me, say so for the world to hear/I merely honoured you by taking a sip of what belongs to you/Just like sharing a bite from a meal in the hand of someone sworn to a life of filth/This filthy Fuji musician now announces his worth and supremacy to the world by reason of my condescension/Don’t you know that music is like a coven and anyone who desires to share the dais with us will make sacrificial offerings?
In the same track, the next stanza saw Omowura going rather frontal, with an effusion of acidic diatribes against the said Ayinde. He sang: O fe je soda ni’le orin/Ayinde, o fe je soda ni’le orin/Ohun t’enikokan ki je laye/Eni to yo, to npanu e nile orin/Eni ti o yo lohun o ran’kun/N’isoju ojogbon, se lo mi a be…
Translated: He really wants to commit suicide on the bandstand/Ayinde wants to swallow a soap/A deadly poison that no human being who values their existence will ever contemplate/That move is comparable to someone going beyond their reach/The end result will be cataclysmic.
Barrister’s reply to Omowura in a track entitled Awa o ja was more mature than that of Omowura. He said that his own “Ayinde” could not have been the referent in the song by one Alapala – an Apala singer – attacking “one Ayinde” in an album. He said there were many Ayindes in the musical community and wondered why the said musician must choose him for attack since they didn’t engage in any duel over the snatching of each other’s wife. Even if he was the one that the said musician was attacking, said Ayinde, it was a reflection of his rising stardom. I gathered that the reason for Ayinla’s diatribe was that someone mentioned to him that Barrister claimed that a musician plagiarised his song and that description fitted Ayinla.
Based on secondary information gathered in the course of interviews with surviving family members, band members and close associates of the late Apala maestro, I had narrated elsewhere in a biography on Omowura (Adedayo: 2020) how there existed mutual friendship and veneration of individual talents between the duo, prior to this public spat. The relationship was really very cordial until 1974 when Ayinla invited Barrister to sing at the naming ceremony of one of his children which was held in Mushin. Barrister’s singing talent was unfolded here, to the admiration of Ayinla Omowura’s core financiers and backers present. He won the hearts of many of Omowura’s fans, one of whom was Alhaji Bejidande who was President of Omowura’s Fans Club. This apparently angered Ayinla Omowura.
The uniqueness of Barrister’s singing talent was his ability to code-switch, mime the song of whichever musician he desired and perhaps even outshine the originality of the musician. Coupled with the fact that he was possessed of a humble disposition that contradicted Omowura’s audacious underscore of his musical elan, to the chagrin of his contemporaries, it became rather easy for Ayinde Barrister to harvest admiration of fans and musical backers of Omowura. For those who knew Omowura, with his open demonstration of musical envy, this unsolicited harvest of affection and admiration by Omowura’s fans was akin to crossing the borderline..
During the Islamic pilgrimage to Mecca the next year, 1975 which the duo undertook differently, Ayinde Barrister attempted and did secure a thaw in the frosty relationship that existed between Omowura and another musical rival of his, Fatai Olowonyo. They had both been engaged in a very frightening musical war. Barrister sought a resolution of this spat in the bid to ingratiate himself to the heart of Omowura who was generally dreaded on the music scene. However, upon the resolution of this spat, in a seeming ad-lib track entitled Ade Oluwa, Omowura briefly referenced the resolution of the fight and neither acknowledged Barrister as one who ensured its resolution, nor did he give it more than a cursory mention.
A conflicting narration of what eventually became the denouement of the conflict between the two artists was an event that happened in 1978, two years prior to the murder of Omowura. Many sources close to the two musicians confirmed its veracity. Omowura had reportedly personally visited Barrister’s music organization’s booking office in Lagos to request that he sang at his (Omowura’s) child naming. Meeting Ayinde Barrister’s Secretary in the outer office, the Secretary reportedly asked that Omowura should fill out the guest’s request form before he could have an audience with her boss. Enraged by what he perceived as diffidence on the part of Barrister, Omowura reportedly stormed out of the office and proceeded to Ijebu-Igbo home of another great Apala musician, Haruna Ishola, to request that he sang at the said ceremony.
There is no doubt that mutual reverence of stardom existed between the two artistes, even though they both operated from different genres of traditional African music. To reinforce the notion of this mutual reverence, Ayinde Barrister competed in a keenly contested election for the Captaincy of Ayinla Omowura’s Fans Club. Wasiu Bejindade, famous Lagos auto dealer, emerged chairman of the Club in the election. While Barrister’s essentialization of Omowura must have made this possible, the decision by Omowura to invite Barrister to sing at his child naming ceremony, twice, must also have resulted from his underscore of Barrister’s superstardom too.
Yet, Ayinla Omowura was acutely jealous and abhorred rivalry and as such, the rise of a junior musical colleague like Barrister would naturally rebound with him. During my fieldwork penultimate writing his biography, virtually all respondents who interfaced with him testified to this. He fought musicians who tried to spar with him and he was dreaded for his spirituality. In one of his songs, he declared that any musician who dared duel with him had invariably received a visa to journey out of this world – Olorin to ba f’oju di mi lode, jije mimu e tan n’le aye. Omowura was feared like the cult world dreaded the Capon.
Barrister had shown huge telltale signs of superstardom as at 1980 when Ayinla died. Far more educated than Omowura who didn’t go to school, Barrister had even embarked on musical tours out of the country, a feat that Omowura couldn’t attain till death came calling. Though quantification of stardom is subjective, appreciation of the duo’s songs by their individual and most times, the interwoven sprawling clientele of fans at the time, which spread across the Yoruba-speaking western region, was dispassionately in favour of Omowura.
In his posthumous tribute to Omowura in his album, Aiye (1980) while he struggled to deflect arrows shot at him by allegations that he had a hand in the murder of the Apala musician, Barrister acknowledged Omowura as Baba wa – our father.
Again, Barrister’s copious lapping up of Omowura’s songs without attributions after his demise is reputed to lend credence to an appreciation of the latter’s musical supremacy. One of such songs was Omowura’s Ajikogba ede track. Omowura composed and sang the song at live performances before his death. Ayinde Barrister subsequently lapped up this track. There are also many lines of Omowura’s songs which, after his passage, Barrister copiously re-sang without an acknowledgement.
Many schools of thought say that there was no need for a comparative analysis of the duo’s superstardom-ness because they sang different genres of traditional African music. In Ayinla Omowura: Life and times of an Apala legend (2020) I attempted to state that in the history of Yoruba traditional music, there had always been seemingly fratricidal wars between musical counterpoises, their different musical domiciles notwithstanding. While there are no recorded tiff between Abibu Oluwa, forerunner of Sakara genre of music and Lefty Salami Balogun, S. Aka Baba Wahidi dueled with fellow Egba kinsman, Yusuff Olatunji because they sang same Sakara. Kasumu Adio, born 1928, who died very young, dueled with Haruna Ishola as well as Raji Owonikoko, leader of self-styled Kwara System Originator Band. However, Ibadan-based musical anecdotist, Epo Akara, who, genre-wise, was in a world of his own, engaged in musical supremacy and occupation of the stardom world with fellow musicians who sang variants other than his Awurebe genre. As such, genres may be different, the topmost echelon of stardom is coveted by these African musicians and the race to the top necessitates rivalry, backbiting and musical brick-bats against one another.
This problematic schematization of sound and art played a significant role in the rise of Ayinla Omowura and Ayinde Barrister, as well as the public politics built around their personalities. My submission is thus that, though Ayinde Barrister appropriated and approximated the absence of Omowura in an awesome way to flourish musically, even dying greater than Omowura, the death of the former gave fillip to this massive superstardom among the Yoruba audience of his Fuji music. I thus submit that, if both musicians had existed side by side into 2010 when Barrister died, the latter could not have been able to unbuckle the musical shoes of Omowura who bestrode the Yoruba traditional musical scene of the 1970s like a colossus.
Our panel, tagged Fuji: An African Popular Culture, paraded very interesting papers as well. Professor Saheed Aderinto of the Western Carolina University, a known Fujician and amala cuisine promoter, presented “Musicians Should Avoid Partisan Politics”: Sikiru Ayinde Barrister and Political Fuji, 1980 – 2020, while Ayorinde Oladele of the Dept of Folklore and Ethnomusicology, Indiana University, Bloomington presented Ayinde Barrister and this “complex whole” called Fuji: Notes on Genre-making and agency in African popular culture and Stephen Boluwaduro of the University of Wisconsin-Madison presented Negotiating Body, Sex and Self-fashioning in Fuji Performance. Aderinto thawed the ice when, upon the refusal of the Power Point gadget to work, he jokingly told the audience that the spirit of Ayinla Omowura was in the hall and was probably angry.
I must thank Professor Aderinto who invited me to the ASA conference and for the delicious amala he treated me to inside the Marriot hotel venue of the conference. I also thank panel discussant, Jesse Weaver Shipley, an ethnographer, filmmaker and artist, who is also John D. Willard Professor of African and African American Studies and Oratory, as well as Panel Chair, Dr. Rosemary Popoola of the University of Wisconsin-Madison. It was also an opportunity to meet young Nigerian scholar mentees of Aderinto who hovered round him like bees do nectar. I was excited to meet Mojeeb Akanji Jimoh, a graduate student of Duke University and my classmate in the UI Law class who flew in from Durham, North Carolina solely to listen to my presentation. After the event, I fled in search of my rascally friends – Wale Adebanwi and Ebenezer Obadare – who were part of the several scholars from across the world who attended the ASA conference. It was an opportunity to fill in the gaps of space and time that separated us.
Celebrated columnist, journalist and Lawyer, Dr. Festus Adedayo writes from Ibadan, Oyo state
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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