Opinion
Sofiat’s murder and our booming human body parts market
With the shock, anger, and general revulsion that followed the gruesome killing of 20-year-old Sofiat Kehinde, allegedly perpetrated by her boyfriend and three of his accomplices in Oke-Aregba, Itoko-Tuntun, Idi-Ape in Abeokuta, Ogun state on January 29, 2022, an end ought to have naturally come to our naivety about the pestilence that ritual killings for money has become among us. Or oughtn’t it?
Only yesterday, in the same Abeokuta, in an area called Leme, 43-year-old Kehinde Oladimeji and his wife, Adejumoke Raji, were arrested by men of the Ogun state police command for being in possession of fresh human breasts, hands, and other parts kept in a bucket. In 1996, Owerri, the capital of Imo state, almost exploded when one Innocent Ekeanyanwu was arrested with the head of a young boy called Ikechukwu Okonkwo. Police investigators later found the buried torso of Ikechukwu in the premises of Otokoto Hotel, which was owned by one Chief Duru. This sparked violence in the city, leading to unprecedented burning of properties of suspected patrons of ritual killings. The leader of the syndicate was later arraigned for murder and in February 2003, sentenced to death by hanging.
The belief in human rituals for money, which modernity has not succeeded in killing, is as old as Africa and is still prevalent today in many parts of the continent. Secret societies and their killings were dominant in pre and post-colonial Africa. In 1945 for example, one Amos Oshinowo Shopitan wrote to a senior British official about his two-year-old son who had been kidnapped and used for the “dreadful practice of stealing human beings for either secret immolation or juju making”. In 1946, a total of 161 persons were recorded by the colonial government as having been killed for rituals in the Ibibio area in the present-day Akwa Ibom state. In 1947, a United States consul reported that he had recorded 88 proven and 96 suspected cases of ritual murders in the same Ibibio area.
In virtually all parts of Africa, albino-hunting is a pastime. This species of nature’s creation with defects in skin pigmentation is a sought-after delicacy for rituals for money. Given so many names which range from Igbo’s onye aghali – one with strange white colour; Yoruba’s eni osa (persons of the gods) and zeru zeru – ghost – in Tanzania, so many myths of supernatural powers are woven round albinos.
Today, irrespective of supersonic advancements in technology and diverse ways of making billions through taking advantage of modernity, there are pandemic beliefs in many parts of Africa, which have grown so luscious, that the body parts of albino bring wealth, power, or sexual victory. For instance, in many parts of Southern Africa, it is believed that a sexual romp with a lady with albinism gives an instant cure for HIV and AIDS. Albino victims have their body parts sold for thousands of dollars to Sangomas or witch doctors. In 2016, the Office of the UN high commissioner for human rights (OHCHR) had announced that albino hunters sold a whole albino corpse for up to $75,000, while their arm or leg fetched as princely a sum as $2,000.
In Malawi, authorities announced that, between January and May 2016, six albinos, who included a 17-year-old Davis Fletcher Machinjiri, killed while he went to watch a soccer match, had been discovered. Amnesty International, quoting the Malawian authorities, gave an account of how Machinjiri was killed thus: “About four men trafficked him to Mozambique and killed him. The men chopped off both his arms and legs and removed his bones. Then they buried the rest of his body in a shallow grave”. It looks as grotesque as the killing of Sofiat.
Tanzania has its own share of this barbarism. About 75 albinos were reported to have been murdered between 2000 and 2016. Ikponwosa Ero, a person with albinism, in an interview, had said that albinos in Africa are endangered species and their situation, “a tragedy”, maintaining that the 7,000 to 10,000 albinos in Malawi and thousands of others in Tanzania, Mozambique, and other countries were “at the risk of extinction if nothing is done.”
One other hot cake for rank-minded human parts ritualism in Africa is hunchbacks. In 2011, one Ifeoma Angela Igwe was reported to have been kidnapped from her house, beheaded at a bush path, and butchered. Her hunch, which is believed to contain some mercuric magical power that curates wealth, was also severed off her back. In another instance, one Adeoye Dowo, a 22-year old, was lured into the bush by his girlfriend in Ago Alaye, a village in Odigbo local government of Ondo state, strangled by three men and his hump decapitated. So also was one Taibatu Oseni, a lady of similar age, murdered by her assailants and her hunch removed.
The murder of Sofiat was particularly grotesque. It must have alerted both government and the governed that our society had gone past the stages of pretenses and innocence. Her abductors, four teenage suspects of between 18 and 20 years, had allegedly killed her, severed off her head, and burnt it almost into ashes in a mud pot, with her remains already packaged in a sack to be disposed of by the time they were arrested.
For us as a people, I intend to argue in this piece, we are just crying over spilled milk, and like a knock-kneed, we have refused to look at the foundation of our current problem of ritual killings. Our case is analogous to that of the proverbial bush rat which was complicit in its own calamity. While assailants were digging his hole, the bush rat refused to raise alarm and when he was arrested, roasted in the hot furnace, he raises his hands up above the head to raise alarm, which Yoruba express as, “Okete gbagbe ibosi, o de’gba alate, o ka’wo le’ri“. There is no denying the fact that we are a people who believe in achieving material successes through harnessing mystical powers. What those four teenage boys who killed Sofiat did was go on a long shuttle into their African roots to borrow a leaf from our barbaric past.
From creation, in the search for explanations to the physical and earthly things whose order and happenings are beyond their comprehension, Africans created a counterpoise for physical objects in the spiritual. To them, nothing happens in the physical without a corresponding occurrence in the spiritual. In this anthropomorphic belief, gods are behind the order of the universe and look over the affairs of men. That was why gods like Obatala,
Sango, Ogun, Amadioha, and the Arochukwu deities were created in Africans’ own image, unseen but with believed awesome powers that superintend over the affairs of man. The deities were worshipped with various objects. Stephen Ellis, British historian, Africanist, human rights activist, and author of the famous book, ‘This Present Crime: A History of Nigeria’s Organized Crime’, said: “Nigerians, then and now, maintain a dialogue with the invisible realm, in effect trying to shape their own well-being through a process of negotiation with the spirit world”.
One of such gods in West Africa is the Olokun. Olokun is an androgynous god or orisha, which means that it could be a man or a woman, depending on the people who worship it. The belief of Olokun worshippers is that it is the parent of Aje, the orisha that is in charge of great wealth and whose residence is at the bottom of the ocean. Olokun’s reputation as the ruler of bodies of water is legendary. It is also revered as the sole god with authority over water deities. It is said to possess the ability to give man great wealth, health, and prosperity. To maintain communication with the Olokun, a regime of murders by ordeal or ordeal by innocence was perpetrated. Human sacrifices to the gods were required and, added to the slavery experience – where man sold his fellow man for mirrors and liquor – the heart of the African became as hard and scarred as the tortoise’s carapace.
In 1912, the British governor-general, Lord Lugard, in a letter to his wife, Flora Shaw, said he had just dealt with a file that contained 744 murders by ordeal. Ordeal by innocence is a very severe or trying experience that was prevalent in pre-colonial Africa. It was a method of trial where the guilt or innocence of an accused person got determined by first subjecting them to a tedious physical danger. One of the methods used in ordeal by innocence was to singe the victim’s flesh with fire or throw them inside hot water and whatever fate the victim suffers then becomes an indication of divine judgment on them.
As far back as the early 20th century, Nigerians’ renown for seeking material successes through mystical powers had gained the attention of British colonial power. J. K. Macgregor, headmaster of the famous Calabar-based missionary school, Hope Waddell Institute, which Nnamdi Azikiwe attended, had detected over a hundred mails from abroad in the hands of his pupils. Writers of the letters promised the pupils, in the words of Ellis, “quack medicines and quack methods of treating diseases… magical works and letters from various societies that professed to give esoteric teachings that were sure to bring successes and happiness”. Those letters came from America, England, and India. Macgregor was so bothered that in 1935, he wrote the governor-general about it.
Africans, Nigerians saw the intervention of colonial Britain in their social and political affairs, especially its frown at barbaric killings and turning of the human body into commodity or money, as meddlesome interloping. British colonial government, which saw itself on evangelism to civilize Africa, frowned at such barbaric acts of human sacrifice for money. To it, such practices were repugnant to natural justice. This however did not deter the practice. Only God knows the number of young boys and girls whose blood were spilled from pre and immediate post-colonial Africa, on the altar of claims of wealth-seeking, health-seeking, and purification of lands with human blood. Sweets, chewing gums, nuts, Akara balls, and other fascinating things were used to truncate the destinies of hundreds of children, ostensibly with the aim of increasing the wealth and well-being of their patrons.
It will appear that having been smoked out by the EFCC and with a greater general awareness of their nefarious activities, which has made their preys be on the alert, the market of scam that the Yahoo Yahoo boys engage in has been grossly affected. Thus, the human ritual market seems the next sought-after.
Unless we want to deceive ourselves, those four headhunter boys who murdered Sofiat in Abeokuta, the hunchback hunters, the albino scavengers of Tanzania mirror who we are as Africans. Centuries of preaching on the sacredness of the human body and the visible monumental strides of technology have not succeeded in impeaching our ancient beliefs in spiritualism and metaphysics and their manifestations in ancient primitivism and barbarism. We attribute great mystical powers to money, right from the beginning when cowries and iron bars became the means of exchange. Money today is more valuable in our estimation than human life and we go to every length to have it. For us in Africa, money is not Mammon; it is life.
Immortal Bob Marley counseled – many more will have to suffer – as we enter the election season preparatory to the 2023 elections, many will be used for sacrifices to get to offices by politicians. It is in sync with us. In the first republic, the three regional political parties were built around secret societies. Ogboni society, which wielded enormous powers before the colonial incursion, was consequential in political decisions. J. Y Peel, in his ‘Religious Encounter and the Making of the Yoruba’ (2000) had noted that Yoruba use human beings, especially strangers, as sacrifices, at funerals for important people. Mortuary killings have been very prevalent since ancient days. In 1847, when Basorun Oluyole of Ibadan died, 70 people were killed to act as his consorts in the hereafter.
Today, there is a rat race to embrace Olokun, the sea goddess of money. It is worsened by the fact that governments have abdicated their social responsibilities and everybody is running a race for self-sustenance and personal survival over the harsh and inclement social weather. In homes, parents and their children build grooves where money is sacralized daily. Our social situation is aggravated by the fact that law and order have taken a sabbatical from governance in Nigeria.
Those days, if you didn’t have money but had character, you were given pride of place in society. Today, character without money is dead. The get-rich race has become pandemic. Politicians, governments, and Nigerian leaders, in general, are patrons of this social order. It began first with the godification of money and then, a huge war waged on the merit system. Uneducated and unskilled hooligans are suddenly made rich by the system, simply because they are anvils in the hands of politicians. Flaunting of ill-gotten wealth plays a major role in polluting the subconscious of the youth.
There is this reasoning which has infected the thought process of society that education is drab and unrewarding, thus pushing children from the path of their future redemption. The church has also helped fester this mindset with the pride of place it gives to money and wealth. General overseers live in magnificent, superfluous, and stupendous wealth gotten from subverting the minds of congregants through religious scams. They openly and unabashedly call for billion naira donations to church and bother less to crosscheck sources of wealthy donors. This cancer has eaten so deep that today, parents help their children to pad up scamming ventures. They take them for spiritual fortification in shrines of pastors, diviners, and marabouts.
It will be naïve, unrealistic, and wrong to say that rituals of human body parts for money are ineffective. Or that the metaphysics of human sacrifice does not have an effective science to it. As Africans, we cannot deny metaphysics like Austrian philosopher, Ludwig Wittgenstein, who called it nonsensical. A dark practice like this which has endured for centuries cannot be waved aside that peremptorily. Or else we are saying that our forefathers, reputed with those inventions that still subsist till today, were ignoramuses. They were not. Human rituals are a fact of existence with their own grotesque science known only to the practitioners.
However, a time has come for Africa to join the rest of the world to do away with the crudity, barbarity, and primitivity of human rituals. Governments should first make life livable for their people so that human beings can return to their love for themselves and put money in its secondary place in the scheme of things. Today, the extreme poverty afflicting the populace has turned them into beasts who pawn themselves for cash. It is why human rituals for money have quadrupled what they were pre and in the immediate post-colony. Second, the government must consciously de-radicalize money and its effects, and flaunting of wealth should attract sanctions.
Social studies lessons of pre and post-independence must be exhumed. They were learned by rote and taught to pupils from creche, an example being the Yoruba J. F. Odunjo’s Alawiye series, which taught the values of work, condemned get-rich-quick syndrome, and pronounced damnation for indolence. Money must and can never be the only source of happiness and respect in any sane society. We must push it down from its unearned and undeserved first position in our affairs and push up values that sustain a people. These precepts must be read, memorized, and recited like verses of our Bible and Quran. Only then can we stop the pernicious harvest of our children in their prime, in the hands of flesh-hunters for money.
Dr. Festus Adedayo, a journalist, lawyer and columnist 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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