Opinion
Tribute To My Father
Audu Daniel Abah was my father. Had he lived he would be 68 years old today. He died suddenly, in a leap year, on February 29, 1996 in Lokoja, at his last base, the Nigerian Army record office where he soldiered for Nigeria until his dying day. He was only 48 years old. That was one death too shocking. As a soldier he was a million times better than me: he went from year to year without being sick.
When I heard that he was admitted and discharged from the hospital I couldn’t believe it because – in all of my life, until then, that had never happened. I visited from Kaduna in January 1996 shortly after I heard. “I am a soldier, you need not worry about me,” he said. “I need to, you are my father,” I said.
I had found work with a school certificate and asked that he blessed the job and offered him my first salary as cultured people were wont to do but he refused. He managed to collect an insignificant fraction after so much bugging which he threw away by buying a dog with it, I was told. He earned his keep and should do for you instead. So proud, that man! That was the last time I ever saw him. He died a month later and before word could reach me, thanks to the Army and undue haste, they had gone to Agaliga-Efabo my village in Kogi, did the needful and he was interred.
Mysteriously the dog that he bought barked no-end at night, about the same time its master died, to grieve the loss of the master, it disappeared never to be seen again. No day passes by without remembrances of that great man. When I am invited for wedding ceremonies and I see old men give their daughter’s hand to the groom, I go doolally: I wish he lived. Times without number, you know, I just wonder, whoever loves me and believes in me more than my father.
I worry to this day and get scary spasms that life is so short and fleetingly passes on, so much that many have died without living their dreams. I appreciate every day now as a blessing by the Heavenly Being. If I live up to his age, I will be grateful and if I live more than 48 years then that will be a bonus.
Today, I struggle to achieve many things that he did achieve and for reasons that I can’t explain I just think time is against me. I am still far away from achieving what he did achieve: he had ten children, but never worried about how to take care of us. He never fretted openly. I have two children and worry constantly.
My father’s knowledge of the arcane was deep. Many times when some insects began to fly weirdly around him when we were young and on our farms (we had many), he paused and thought deeply, “a relative in the village is dead.” It turned out to be true. How he knew beats me.
His death makes me remember my sense of mortality and impels me on to the realization that what matters in life is the quality of life one lives, not how long one lived. Come to think of it, there are many old rascals, aren’t there?
I try hard daily to be like Audu Daniel Abah who had a very strong memory, so strong that he gave us accounts of our family tree without difficulty. His rapid quips, when I asked about things I didn’t know, his bravura performances as a young man and in the Army are parts of my childhood I will never forget.
With him you can hear something and can take that to the bank. He didn’t have money in the maddening sense of the world today, but he made sure we were never hungry, I can’t remember missing a meal and we had shelter, I could follow the Gulf war (Operation Desert Shield) in 1991 while I tuned in to BBC on our Conion Stereo player with the big wooden speakers) and he bought us ‘Christmas clothes and shoes,’ sometimes from Bata and Lennards and, boy, that was something!
Talk about Christmas, we reared animals, but he bought fat goats which he slaughtered all by himself, without contracting it, you know as most folks do today: call the ‘mallam.’ You would think he was in machismo heaven. How he skinned those animals and knew where the intestines were, the good parts and the bad parts which he discarded was nothing short of amazing.
I have yet to ever slaughter a goat by myself. Once I slaughtered a fowl and it was a struggle. Those goats were never eaten by the Abahs alone for he believed in the power of community. Large slices were cut and given to us to take to folks as presents during festive periods. He belonged to tribal associations and hosted multitudes when it was his turn to do so. Have I ever done that?
I learned from my father how not to insult people’s intelligence as human beings, how to respect people but never to allow people to cross the rubicon by being disrespectful when and however they deem fit. He taught me to see myself as royalty and wished never for any relative to take care of his children.
On occasions when I went into his room to say the customary,”baba olodudu” literal translation Igala meaning,”daddy good morning,”I saw him staring at the ceiling and asked,”is anything the matter?” “Nothing, a man has to reflect and plan the activity of the day because time waits for nobody,” he would say. “Time waits for nobody,” was my father’s favourite quote.
Is there a man that believed in Nigeria as much as my father? It wouldn’t be bogus to say no. I believe strongly that most children end up doing what their parents enjoyed barring experience gotten outside boyhood homes. He was interested enough in and spoke a bit of many languages even if it was passable. From the Zuru language, to Tiv, Idoma, Yoruba etc., etc., and even named my sister Augustina after a lady friend he met in Enugu before the civil war broke.
She had a kind spirit he would say, he never saw her again.
Philemon my boyhood friend once let drop with pride that my father bought him a beret. Hell knew no fury for I galloped all the way to mother to ask her why he should do that, for I had no beret. Father told me that Philemon asked him to buy him one, and he had to look after other people’s children, when necessary, besides us. For sure that didn’t make sense to me then but it did later. Life should never be about us but also about other people and efforts geared forward to care for people should not be in words only but in action.
Who is prouder of his Igala roots than my father was? It amazes me to see fellow Igala men and women pretend to be Europeans in Nigerian cities.
Friendship was everything, he looked forward to seeing everybody with that ready smile. Desertion of friends and people was never his forte. I have tried to be like him to no avail for in this city, people seem to be for themselves only and you need to watch your back all the time.
Who taught me the importance of common sense? You ought to know now. You can never catch me dead in a place of donnybrook.
While I still remember, in 1982 when I barely knew the importance of newspapers, father brought me one. The only time he ever did. I can’t remember if reading it made any sense then, but like I mentioned earlier, he had a massive knowledge about the arcane. Could that be the reason why I manage to wield a pen now? I appreciate Audu Daniel Abah, who was my father and his successes whilst here, in more ways than he would have ever been of mine.
Abah wrote from Port Harcourt.
Simon Abah
One of the critical problems confronting Nigeria today is the lack of recognition and appreciation of our tangible heritage, values, and norms – elements that are crucial for fostering social cohesion and responsibility. These values, which are inherently adaptive, can only be transmitted effectively through cultural education.Nigerian food Cultural education involves socialising individuals into the norms, values, and heritage of a given society through mediums such as folktales. Its primary intent is to nurture socially responsible and morally upright individuals who contribute positively to their community. In essence, cultural education is a learned behavioral pattern shared and transmitted from one generation to another. It encompasses customs, traditions, beliefs, arts, and philosophies of life. As Babs Fafunwa (1994) observed, every society, regardless of its size, has its unique ways of transmitting its cultural heritage.
Cultural education plays a vital role in shaping a child’s character and physical skills. Cultural education also has unique ways of instilling respect for elders and authority in the child. In addition, cultural education helps in developing intellectual abilities, fostering a sense of belonging, and promoting active participation in family and community affairs. This concept also cultivates a healthy attitude towards honest labour while it also helps to preserve the community’s cultural heritage. However, since Nigeria’s independence in 1960, the infiltration of foreign cultures, technological advancements, religious beliefs, and political systems have significantly helped in the erosion of the country’s social fabric. Today, Nigeria grapples with the loss of cultural values in more ways than one. The country also grapples with moral laxity among youths, violence, delinquent behaviours as well as the disruption of traditional political systems.
Beyond these, lack of cultural education has also triggered a decline in political will among the country’s citizenry. Thus, social issues such as sex abuse, prostitution, drug trafficking, kidnapping for ransom, internet fraud (which are more commonly known as 419); cybercrime, militancy, armed robbery, and examination malpractice have become rampant. However, these challenges can be mitigated through the promotion and sustenance of cultural education in Nigeria. Bringing cultural education forward in the country’s socio-political and economic systems would go a long way in redirecting the citizenry from the identified social ills. For instance, cultural socialization teaches children the proper ways to greet elders and interact respectfully. Observing parents during ceremonies are also a way to achieving this. Ceremonies such as weddings, child-naming, or funerals help children learn appropriate behaviour at such and sundry ceremonies, and decorum. Unfortunately, many youths today lack respect for elders and are antagonistic to cultural values. Instead, they are influenced by foreign films, contents and literature which often glorify disrespect to our culture; violence and weapon use. As a result, some have become political thugs, religious extremists or armed robbers. They now pose a severe threat to Nigeria’s national survival.
Furthermore, exposure to undesirable foreign cultures has led to extensive moral degradation which manifest in ways such as drug abuse, prostitution, theft, and internet fraud. Dressing among Nigerian youths is another concern. Many young people disregard their cultural heritage and show utmost disdain for their geographical environment. For example, some young women wear clothing that leaves vital parts of their bodies exposed, while young men adopt unkempt appearances, including sagging their trousers and leaving their shirts unbuttoned. There are also instances of unfastened shoelaces. These issues can be addressed through family-based cultural socialisation, where parents play a critical role in imparting cultural education. It is therefore recommended that, to address these social ills, the following measures are suggested. The first is that there should be ways to incorporate cultural education into the curriculum of our schools. Nigeria’s education system should be reviewed to emphasise cultural education, including the use of indigenous languages for instruction. Cultural elements such as morality, taboos, mores, and folktales should be promoted to shape human behaviour positively.
Another suggestion is that we should indigenise the Nigerian political systems. The political system should incorporate cultural principles and practices specific to Nigeria’s diverse cultural environments. This will encourage greater participation and accountability among political leaders. Thirdly, we must promote local content in media. A ban should be placed on the excessive use of foreign entertainment packages in media houses and on social media. Instead, Nigerian cultural content should be prioritised and promoted to reinforce cultural identity. Also, we must strengthen parental socialisation. Through this, families must embrace parental socialisation as a key method for imparting cultural education. Parents should model cultural values and behaviours to guide their children effectively. Cultural education is very essential for curbing social ills in Nigeria. By integrating it into our education system, political practices and media content, we can foster a society rooted in strong moral values and cultural heritage, thereby ensuring a strong and brighter future for generations to come.
Modupe is Chief Museum Education Officer, National Commission for Museums & Monuments, Osogbo, Osun State.
Veronica Adewole
2027 is sealed for Mr. President. When I say 18 over 18, it means we are going to deliver our 18 local governments to Mr. President.”
Reading the above statement by the governor of Edo State, Mr. Monday Okpebholo, one wonders what the future holds for Nigeria’s democracy. In any true democracy, the power to elect leaders rests solely in the hands of the people. This principle is the foundation of democracy, ensuring that governance is based on the will of the majority rather than the rule of a single individual or a privileged few. Unfortunately, in Nigeria political elites and influential figures attempt to manipulate the electoral process, undermining the will of the citizens. We often hear governors and some other politicians talking tough, boasting of how they would sweep all votes in an election. This practice not only weakens democracy but also fosters corruption, inefficiency, and a disconnect between leadership and the people’s actual needs.
Such statements suggest a predetermined outcome of an election rather than a free and fair electoral process. And in a democratic society such as our, this has several implications. Firstly, there is a threat to free and fair elections. Democracy thrives on competitive, transparent, and credible elections where citizens freely choose their leaders. The claim that all votes will go to one candidate suggests electoral manipulation, coercion, or suppression of opposition. Secondly, it portrays a disregard for voter choice. It is said that in a democracy, the electorates are the kings because they are supposed to have the power to determine who sits on any political seat. But when a governor claims that the votes to be cast in his state in the next two years are already meant for a particular candidate, it suggests that the election result is already determined, it makes voters feel powerless and discouraged to participate in politics.
Statements and actions like Okpobholo’s erode political pluralism. Democracy requires multiple parties competing fairly. Declaring total victory before an election dismisses the role of opposition parties and reduces political competition to a mere formality. The statement also raises concerns about potential election rigging, vote-buying, or manipulation of electoral institutions to favor one candidate, which damages public trust in the democratic system. If there are no plans to commit these electoral offences, how possible is it that all the numerous opposition parties, including the Peoples Democratic Party (PDP) which just handed over power to the ruling party in Edo State will not win even a single local government area?
This idea of a government in power winning elections at all cost and making elections in Nigeria less competitive and predetermined outcomes is the reason institutions like the Independent National Electoral Commission (INEC), judiciary, and security agencies are seen as compromised.
This, no doubt, weakens our democracy. Another implication of Okpobholo’s rhetoric is that it can provoke political unrest, resistance from opposition parties, and loss of faith in democratic processes, leading to increased instability and potential conflicts. Nigeria is already soaked with too much political and economic tensions and cannot afford to have more due to the selfish interest of a few individuals. Another troubling trend is the growing influence of governors, party leaders, and other politicians in handpicking candidates for elections. Instead of allowing a free and fair process where citizens decide, these power brokers often impose their preferred candidates, who may not necessarily represent the interests of the people. Such interference leads to a leadership that is accountable not to the electorate but to the few individuals who orchestrated their rise to power.
Have we not seen enough of this in display where elected lawmakers both on the federal and state levels would choose to do the biddings of their masters in the executive arm of government over the interest of Nigerians who elected them? Former President, Olusegun Obasanjo while speaking on the failure of democracy in Africa recently aptly defined what we currently have in Nigeria thus, “Today we have democracy which is government of the people, of a small number of people, by a small number of people over a large number of people who are deprived of what they need to have in life.” Some people have come heavily on the former president and the former governor of Anambra State, Peter Obi who shared the same sentiment for daring to criticize the present-day practice of democracy in Nigeria when in their days in offices some of their actions accountable and effective leadership.
Additionally, the legal framework governing elections should be strengthened to ensure transparency. INEC and the states’ electoral umpire free from political interference, must oversee the entire process, guaranteeing that every vote counts and that the people’s choices are respected. Political parties should also be mandated to conduct primaries that genuinely reflect the will of their members, rather than serving as a mere formality for predetermined outcomes.Our elected leaders across board should be advised to face governance and deliver the dividends of democracy to Nigerians who put them in office instead of politicking all the time. It is about two years to the next general elections and the major preoccupation of the leaders seems to be plans and scheming of how to come back in office in 2027 instead of dealing with economic, insecurity, unemployment and other challenges facing the country. How can Nigeria move forward like that?
Calista Ezeaku
Look before you leap”, is one of the wise sayings that over the years I have been emotionally attached to. It means so much to me because the debilitating consequences of unguided actions are better imagined than experienced. “Look before you Leap” teaches me to be thoughtful, articulate, discreet dispassionate and solicit for advice of the experienced and reasonable people where necessary. I have seen people reveal their stark ignorance because they took decisions rashly and without considering the implications of their actions or inactions, only to say, “had I known” which is an euphemism for failure. It has therefore, become necessary to “look before you leap”. Rehoboam, son of Bible’s King Solomon lost 10 of a 12-tribe kingdom of lsrael to Jeroboam. The negative consequences of lack of conscientious and enlightened guide before taking action has landed many to avoidable regrets.
Thoughtless actions happen every day and they are evidenced in the unpleasant outcomes of such decision. In 2024, a Federal High Court, Abuja sacked 20 Cross River State House of Assembly members which serves as an object lesson for thoughtless Lawmakers’ and elected representatives who want to defect from the party on whose platform they were elected to a preferred political party, whether the choice was based on sound judgement, ignorance or pecuniary gains. The Electoral Act is unambiguous and crystal clear so does not make judicial interpretation necessary, on the ground for an elected representative to leave his or her political party for a preferred one either by inducement, anticipated pecuniary benefits or blind loyalty.And the sublime reason must be premised on irreconcilable crisis in the political party of those elected who want to decamp or cross-carpet
Recall that on Monday March 18, 2024 a Federal High Court in Abuja sacked 20 members of the Cross River State House of Assembly. The Peoples Democratic Party (PDP) had instituted a suit against the lawmakers over their defection to the All Progressives Congress (APC). Ruling on the case marked “FHC/ABJ/CS/975/2021 , Taiwo Taiwo, the presiding judge, held that the lawmakers should vacate their seats, having abandoned the political party that sponsored them to power. The affected lawmakers are: Michael Etaba, Legor Idagbor, Eteng Jonah William, Joseph A. Bassey, Odey Peter Agbe, Okon E. Ephraim, Regina L. Anyogo, Matthew S. Olory, Ekpo Ekpo Bassey, Ogbor Ogbor Udop and Ekpe Charles Okon.Others are Hillary Ekpang Bisong, Francis B. Asuquo, Elvert Ayambem, Davis Etta, Sunday U. Achunekan, Cynthia Nkasi, Edward Ajang, Chris Nja-Mbu Ogar and Maria Akwaji.
The Independent National Electoral Commission (INEC), Speaker of the House of Representatives, National Assembly, Clerk of the National Assembly, Cross River State House of Assembly, Clerk of the Cross River State House of Assembly and the All Progressives Congress, were also joined as defendants in the suit. Though, in their defence, the lawmakers argued that there was rancour in the Peoples Democratic Party (PDP),which led to their expulsion from the party, the judge held that the defendants had intentions to mislead the court. He said he found gaps and loopholes in their defence as they tried to twist events to suit their own narratives.”They wined and dined under the umbrella of the plaintiff who also gave them shelter,” he said Taiwo noted that they not only defected loudly, “they took pictures of their defection and were received by the officials of the 26th defendant”.
“There is no doubt that the defendants can belong to or join any political association and assembly as they are free to do so,” he ruled. “I consider the attempts of the 6th – 25th defendants to justify their defection feeble in the circumstances of this case.” Taiwo said the public voted for the lawmakers through the plaintiff who sponsored them and they were not elected as independent candidates.”They had a vehicle which conveyed them and that vehicle belongs to the plaintiff. They cannot abandon the vehicle,” he held. Justice Taiwo’s judgment and several other judgments on thoughtless defections should have been a basis, landmark and precedent to determine whether the 27 Rivers State House of Assembly members elected on the platform of the Peoples Democratic Party (PDP), have the locus to publicly decamp to the All Progressives Congress (APC) and still retain their seats in the House as elected and honourable members of the House as declared by the Supreme Court in its Judgment on consolidated suits on the political crisis in Rivers State.
The judgment of the “learned” justices of the Supreme Court on the 27 defectors is a bitter pill to swallow. It is however, not a surprise because the aroma of the fart tells the substance of the poo. The wise man learns from the experiences of others and history. History repeats itself because people have refused to come to understanding. They are close-ended in learning. The essence of history is to avoid a reinvent of the negative past, use the ugly past to reconstruct the future. Legislators are elected to represent constituency consisting of people of all walks of life. They should rather strive to serve the people, solicit the consent of popular opinions on critical issues rather than serving their selfish interests. Those elected should see themselves as stewards and as stewards they are accountable to the people and God, not their political godfather.
It is high time our political leaders knew that the legitimacy of their positions is derived from the magnanimity of the people. They should therefore not take decisions without taking into cognisance the interest of the people they are representing, through intentional consultation.
By: Igbiki Benibo