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Don’t Cry for Me, Nigeria

By:
Jideofor Adibe
pcjadibe@yahoo.com



It must have been around 1984 that Wole Soyinka declared his generation, ‘the wasted generation’. The 1986 Nobel Laureate in literature had accused anyone who was 40 years old or over, of belonging to a generation that wasted the opportunities to take the country to greater heights. I was then a young man in my early 20s, and my generation and the one following us were perhaps expected to correct the errors of the ‘wasted generation’.
 
A quarter of a century after, members of Soyinka’s ‘wasted generation’ are paradoxically today held up as the only true heroes and heroines the country ever produced. Similarly, the society that the Nigerian wordsmith riled against at that time is today benchmarked as the country’s golden era. Meanwhile, Soyinka, at 75, is still very much in the trenches.
 
In 1984, at about the time that Wole Soyinka unveiled the ‘wasted generation’ thesis; celebrated novelist Chinua Achebe published the well-received slim book, The Trouble With Nigeria.  For Achebe, who is generally regarded as the father of modern African novel, the trouble with Nigeria was squarely a failure of leadership.
 
I was a final year student of political science at the University of Nigeria, Nsukka, when The Trouble With Nigeria was first published. The book sharply divided our class. At issue was whether the trouble with Nigeria was really that of leadership or whether it was systemic. The orientation of the class was overwhelmingly Marxist, so the system argument got a good hearing. Some argued that even Achebe himself had bought into the system argument through the Obi Okonkwo character, in No Longer At Ease (1960), Achebe’s sequel to Things Fall Apart (1958).
 


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In the novel, the portraiture of Obi Okonkwo was that of a very independent-minded - man at a time when individuals were subordinated to their communities in Igboland, and the elders were revered. Though he was sent to England by his community to study law so he would handle their land cases on his return, Obi Okonkwo chose to read English. On his return, he again disappointed the entire community by arriving at his reception venue in simple T-shirt when every one had expected him, a returnee from England, to dress in the best suit money could buy.  As if to add insult to injury, while the secretary of the town union thrilled the audience with the “English that filled the mouth”, Obi Okonkwo only spoke the ‘is’ and ‘was’ type of English. Additionally, Obi Okonkwo decided to marry an ‘osu’ (a social outcast), which was an abomination among his people. He also refused to use his position as a senior civil servant, to  ‘fix’ jobs in the civil service for people from his village – as was the norm in those days. Obi Okonkwo simply did not want to have anything to do with the prevailing nepotism and corruption. Yet, despite being morally upright and independent minded, Obi Okonkwo, was eventually forced by pressures and survival imperatives to take bribe – and was caught, meaning that in No Longer At Ease, the trouble with Nigeria was systemic, not leadership.
 
Though many in my class in those days believed that the trouble with Nigeria was systemic rather than leadership, we also agreed there was a conundrum: if the Obi Okonkwo complex showed how system dynamics could corrupt a good man, what would then be required to change the system? It is like the argument of whether the chicken or the egg came first.
 
A quarter of a century after our argument about The Trouble With Nigeria, the ‘systemic problems’ we talked about had degenerated into ‘system collapse’, and talks of Nigeria being either a failed or failing state. As for leadership, while Achebe implied 25 years ago that the trouble with Nigeria was that of poor leadership, today, with President Yaradua hospitalised for an indeterminate duration in Saudi Arabia without reportedly formally handing over power to Vice President Goodluck Jonathan, many feel the country has no leadership at all, not to talk of whether it was a poor one or not.
 


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