Opinion
Ibadan blast, Abuja kidnaps and calamities
Big calamities seldom knock before opening the door. Calamities’ sneaky essence is articulated in one song by grand old Odolaye Aremu, Ilorin, Kwara state-born Dadakuada song minstrel. While philosophizing the concept of calamity, which Yoruba call “eemo”, Odolaye sang that surprise and swiftness are primary features of calamities, holding tight to them like leeches. So he sang, “Peki laa k’eemo,” (calamity is met suddenly). The singer points at horses used in races and in ancient wars meeting their end unprepared during races. It is the same with soldiers who mount horses and ride them to death. Odolaye sang that, as sudden death pounces upon warhorses, so also do buffalos meet their end in the treacherous thickets of the savannah.
Last week, though not racing on horses nor does it have anything in similarity with buffalos, calamity swiftly walked into the capital of Oyo state and like Odolaye aptly dissected it, it was sudden. It came with its handmaidens – weeping, wailing and gnashing of teeth. Residents of Bodija, Ibadan, suddenly heard a late evening loud bang which reverberated around many parts of the ancient city. By the time the bang settled, lives had been lost, property destroyed and Ibadan suddenly became an epicentre of bad New Year news. Buildings were reduced to rubble, vehicles destroyed and a yet-to-be-ascertained number of people killed by the explosion.
Preliminary investigation found out that this calamity was the handiwork of some Malian miners who lived there. They had allegedly brought in high-level dynamite into a human neighbourhood. As at the time of writing this, official sources put the number of dead at five while excavation of bodies was still being done. One of the dead was said to be a United Kingdom returnee who met his untimely death while visiting. Mining activities have become harbingers of “eemo” in Nigeria’s lucrative mining fields, Zamfara state being an earlier example. In this state, foreigners perch on gold sites like bees on nectar with its attendant incubation of banditry.
Still on the sneaky bang of calamities, Abuja, the Federal Capital Territory, also witnessed an implosion in the number of kidnapped persons. From January 2021 to June 30, 2023, 40 kidnap cases were said to have been recorded in the FCT, with heart-wrenching 236 victims. The modus operandi of the kidnappers has today witnessed a mutation. Before now, waylaying commuters on the highway and ferrying them into the bush to demand ransom was the style. Today, under President Bola Tinubu, kidnappers have gone haywire. They are daring and disrespectful of Abuja as Nigeria’s seat of government. So, kidnappers boldly walk into people’s homes to cart away their victims without batting an eyelid.
Nigeria is under the siege of bandits who have terrorised the country non-stop, castrating the government’s expected proactive interventions and reducing successive governments to, in the words of Yakubu Dogara, mourners-in-chief. On the Abuja–Kaduna highway last week, about 30 people were said to have been abducted at Dogon-Fili near Katari, along the Kaduna-Abuja highway in Kachia local government area of Kaduna state. Eleven other persons were kidnapped in the Dutse-Alhaji area of the FCT, Abuja. Those who dispensed “eemo” to these fellow Nigerians and their families were gunmen dressed in the camouflage of military men, while the kidnappers dressed like herders.
The most pathetic and tear-jerking narration from the Dutse-Alhaji kidnap came from Oladosu Ariyo, lawyer and father of a slain 13-year-old. In an SOS that brimmed with frustration, pain and sorrow, Ariyo wrote to the Nigerian Bar Association to narrate the calamity that suddenly walked into his dwelling place. He narrated how the band of kidnappers invaded Sagwari Layout Estate in Dutse and kidnapped his lawyer wife and four children. They promptly demanded N60 million ransom. Being able to pay only a small percentage of the ransom, the kidnappers killed his firstborn and dumped the corpse on Kaduna Road. They threatened to kill the three other minor children and his wife if the whole ransom was not paid. They were said to have so far killed three of the eleven residents of the Sagwari Estate Layout in the Dutsen-Alhaji area they abducted.
The most immediate issue that the kidnaps evoke, bringing to the fore, is the disconcerting reality that kidnappings have gone outside the grips of the Nigerian government. Often orchestrated by persons who don military uniforms and inflict havoc recklessly for hours on citizens, this calamity has persisted since the Muhammadu Buhari government. It was often followed by official denials, especially during the Buhari era. That government was a seeming legitimisation of the infliction of violence and death on the people. States that border and surround the FCT like Niger, Kogi, Nasarawa and Plateau states had been hotbeds of kidnaps and wanton killings since the Buhari government. In saner climes and environments, this proximity is enough indication and foretell of imminent preying on the FCT by the bloodthirsty hounds called kidnappers and bandits. For a proactive and sensitive national security apparatus, a mechanism to arrest the imminent descent on Abuja ought to be on the drawing board, even before they struck. Unfortunately, in Abuja, unlike many civilised cities of the world, there are no statistics of ingress and egress into and outside the national capital. In the same vein, the census of landlords who live in the various suburbs of the city remains an illusion.
The issue of absence of governance is the cause of the spike in insecurity in Abuja and other parts of Nigeria. If you bore a hole through it, you will find corruption as well. There is also no doubting the fact that national security inertia juts out as a core issue in the Ibadan blast. Why would such destructive dynamite pass through the cordon of security agencies to wreak such havoc? Apart from those issues, existential matters are also trapped in the spate of kidnappings in Abuja and the blast in Ibadan. The existential issues come in rhetorical questions. Why must it be Oladosu Ariyo and his family who were abducted that night at Dutsen-Alhaji and not other families? Why was the UK returnee who met his untimely death in the Ibadan blast the one who must die? Why didn’t he delay his journey by some days, to arrive in Ibadan after the blast? Why did that calamity zero in on those who died? Why was Bodija the scene where the dynamites must explode and not elsewhere? These are questions that have defied satisfactory answers to humanity, science and religion. They have been asked consistently since the beginning of creation.
The above questions have procreated a set of people called fatalists who believe that human beings are helpless about the future, as well as the fortune or calamities that come to them. In Yoruba epistemology, this fatality is expressed as “ayanmo” or predestination. Its similar variant is “Kadara,” which is strictly identical to destiny. Kadara is woven around the concept of ‘Ori’ or the bearer of one’s destiny. The third of the tripod is called “Akosile” which holds that every individual’s destiny, as well as all that will happen to them in their life journey, are already written down in heaven before human beings begin to journey down to earth. An affirmation of this is mirrored in the saying “Ori yeye ni Mogun, ipin aise lo po,” which translates to mean, among the dry skulls at the Mogun shrine are many innocent heads.
The “Ori yeye…” narration, best explained by an anecdote said to have taken place a long time ago, apparently in pre-colonial Yoruba, has a few other slants different from the one below. The king of a town called Otolu had his trumpet called Kakaki stolen by persons he couldn’t fathom. The trumpet was a monarchical insignia used during ancestral festivals and was blown to announce the imminence of the festival. Upon the disappearance of the trumpet, Oba Otolu summoned his 17 servants for an explanation on the missing ancestral trumpet. Each swore his innocence but, miffed, literally spitting fire from his mouth like Sango, the king ordered the servants to be beheaded by the Ogun shrine. A few months after their decapitation, an Oba Otolu king friend in the neighbouring town apprehended two of his aides who had the trumpet and sent them to the Otolu king. Upon interrogation, they confessed that the heir to the Otolu throne, the king’s son, had handed it over to them. The king then ordered the beheading of the prince and the two culprits. As they were about to be decapitated at the Ogun shrine, pensive, the Otolu king muttered, pained about the shedding of innocent people’s blood thus, “See the number of heads of innocent persons we wrongly beheaded at the Mogun shrine!” The king was said to have committed suicide upon arriving at the palace.
So, were those 17 palace servants fated to be beheaded by the Orolu king? Was it their “ayanmo” (destiny) to die such gory, painful deaths? The Yoruba concept of the human person believes every human being has an ayanmo which can be positively or negatively manipulated by the nature of the head (Ori) that the person brought into this world. Thus, if an ayanmo is lopsided, failing in efforts, the Ori can help restructure the person’s destiny. This is why they say destiny has no remedy but Ori is the judge, “ayanmo o gb’ogun, ori l’elejo.”
Destiny, as articulated by Professor Segun Gbadegesin in his “Eniyan: The Yoruba Concept of a Person” in The African Philosopher Reader, edited by P.H Coetzee and A. P Roux., Routledge (New York, 1998) P.144, is “pre-ordained portion of life wound and sealed up on Ori”. According to him, “Human beings have an allotment of… destiny which determines the general course of life”. Bolaji Idowu, however, sees the Ori as a complete human personality who came before Olodumare (God) shortly before departing for this world. The human knelt before Him for allotment of his destiny and was open to what is called a “trimorphous conception of destiny”. This is in three and they are, Akunleyan (destiny got when kneeling to choose); Akunlegba (destiny got when kneeling to receive) and Ayanmo (irrevocably stamped on the person).
Some of these beliefs, made into proverbs, aphorisms, mores and lore are predicated on predestination. For instance, an ancient wise saying says that a tree will not fall in the forest and kill one who sits at home; and the rafter will not fall and kill the wayfarer (igi o ni da, k’o pa’ra ile; aja o ni jin k’o pa ero ona). Almost in line with this epistemology are the teachings of the two dominant religions, Christianity and Islam. They also believe that human beings are destined for some of the fates that befall them. However, as architects of their fates, human beings can tinker with their destinies through the worship of God. The third leg of this belief system is a doctrine called fatalism. Held by fatalists, they believe, without recourse to theology, that human beings are powerless to tinker with their future. They also hold that anything that happens to human beings is not within their human remit to change.
Many people have tried to examine why African leaders seem to cavalierly allow calamities to befall their people rather than taking proactive measures to ensure that they do not occur. I tend to think that this thinking by governments is an outcome of a very injurious but longstanding romance with theological submissions about calamities, as well as traditional Africa’s explanation of predestination. Data have proven that the more religiously or traditionally inclined government runners are, the sloppy it becomes for them to do the needful in safeguarding the lives of their people. The Buhari government, for instance, was so steeped in this belief in the God-ordained nature of human calamities that it firmed out the most important of its governmental responsibilities to God. Most times, it called on God to help it attack its attackers which is downright senseless.
Many events that happen in this modern age perforate some of the traditional African theses we have held for centuries. The Ibadan dynamite blast of last Tuesday is one. Contrary to a saying cited above, trees are now falling in the forest and killing people who sit in their homes; and rafters are falling, killing wayfarers in the process. The Ibadan blast attests to these. If the Tinubu government will not follow the footsteps of Buhari’s administration and thus be less fatalistic in its security architecture master plan, it should not be rocket science to exterminate kidnappers and be victorious over the menace of kidnapping. It is penny-wise pound-foolish to remove subsidy on petrol, with its attendant hardships on the people, then extend national pain by yawning while insecurity takes over the national capital. The truth is, if the FCT could be this unsafe, with information of its porosity to evildoers available all over the world, no investor would come to Nigeria.
Tinubu must urgently reduce the frequency of calamities in Nigeria by tackling insecurity frontally. By doing this, he will be redrawing the map of the sneakiness of calamities in Nigeria. Above all, he will render Odolaye Aremu’s thesis on calamity (eemo) and its suddenness (peki) irrelevant.
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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