Nationalism in the midst of despair, pain

The spirit of serendipity hovers the conceptualisation of this essay. On my way to Education City in Doha, Qatar one windy and balmy morning, I was in a throwback mood and was rather feeling nostalgic about Nigeria, so I decided to listen to Chief Ebenezer Obey’s special release on the State of Osun: Aregbesola: Agent of Change. As usual, Ebenezer Obey did not disappoint.

The Commander discharged his duty with compelling gusto and delight. His melodious miliki sound filled my small space with enchanting mix of percussion, talking drums, splendid message, and harmonious tunes. This was my homespun remedy for the impending sand storm brewing in the air; after all, necessity is the mother of invention. However, the sand storm quickly passed away and humidity settled in like a compress. Once I settled down in my office, my inquisitive mind started reflecting on the overall and overarching raison d’etre of Obey’s melodious musical musing.

It quickly dawned on me that it represents a quintessential narrative about leadership, development, and nationalism. This article focuses on the imperative Yoruba regional development and solidarity. I will use the actions, rhetoric, and sensibilities of Ogbeni Rauf Aregbesola as the veritable lynchpin for my argument.

I see his message as analogous to the melody and message of the Agidigbo drum that comes like a parody: only the wise can dance to its rhythm, and it takes the prudent to decipher its contents. One does not need to be trained in the sophistry of clairvoyance to affirm that the future of the Nigerian state will largely depend on how the various geo-political zones in the nation can address issues bordering on transformation in their various regions and also create meaningful fora for national dialogue and projects.

The task is even more compelling in this time of grave economic recession. The Yoruba people will say: A ki i fi ete sile pa lapa lapa, one does not neglect leprosy to cure ringworm. Since charity begins at home, it seems to be that the campaign to create meaningful solidarity in the southwest is not only important but a necessity.

I see Ogbeni as the arrowhead of this dream and vision. Long before the famous re-alignment speech to celebrate Ekiti’s 20th anniversary, he has been intentional about Yoruba nationalism and on “unraveling the mighty potentials of Yoruba race.” Ogbeni’s ipsissima verba speaks volumes about the dream and the vision that tugs at the heartbeat of the Yoruba race today. He is not a leader riding on a horse wielding a sword, wearing a swastika, driven by sanctimonious pretensions, and motivated by a vendetta-induced ambition; rather he beckons on Yoruba land to see the present situation in Nigeria as a kairos moment, to use a theological term for a time of opportunity, a time to make an important decision, and do what is morally right as a people.

President John F. Kennedy’s favourite quote from Dante’s Inferno is: “The hottest places in Hell are reserved for those who in time of moral crisis preserve their neutrality.” South African theologians wrote the Kairos document to accentuate the prophetic role of the Christian message in the context of marginalisation and oppression. In the heat of the apartheid regime, they did not straddle the fence when it came to speaking out against the evil regime. Theologians like Desmond Tutu, Allan Boesak, Simon Maimela, and Bonjagola Goba vigorously used theological resources to resist blatant injustice and tyranny.

In the middle of writing this essay, I spoke with Archbishop Ayo Ladigbolu, one of the ardent champions of peace in Yoruba land. Baba spoke passionately about the urgency of Yoruba nationalism in contemporary Nigeria. In the course of our conversation, his voice mellowed, he said: Listen Akin, ile la ti ko eso r’ode. I thanked him for his valuable insight and responded in the affirmative. This proverb reaffirmed that charity begins at home. Our conversation confirmed the imperative for the Yoruba race to come together to strategise creative paradigms for getting out of the present dark funk it has found itself. A leader such as Ogbeni understands that ile la a wo ka to so omo l’oruko, meaning that he knows that a child’s name is a testimony to his or her circumstances/background. He understands that the Nigerian socio-political landscape is laden with formidable obstacles and challenges.

However, he is very bold, tenacious, and a man without cant. He is one of the ardent advocates for a meaningful solidarity in Yoruba land. He is a good student of history, culture, and politics. When the chips are down, he is one of the formidable leaders in contemporary Yoruba land that will go to war to defend its unity and transformation blindfolded. Femi Fani-Kayode, the indomitable maverick of Nigerian politics who is very economical about giving complements and endorsements, has described him as “the brightest and the best within the ranks of the APC.” As a leader, Ogbeni must be willing to accept constructive criticisms, identify viable stakeholders, build new alliances, and cultivate young people.

The search for enduring peace and understanding in Yoruba land is already underway. The train already left the station. Two positive developments bear testimony to this assertion. The Ooni of Ife, Oba Enitan Adeyeye Ogunwusi broke a 79-year jinx by visiting the Alaafin of Oyo, Oba Lamidi Adeyemi III to celebrate and rejoice with him on the 45th anniversary of his installation as the king of Oyo.

The Olubadan of Ibadan, HRM Oba Saliu Akanmu Adetunji has also broken a 17-year hiatus by visiting the Alaafin of Oyo. We hope and dream that these steps would yield positive results for the region and its people. Oba Adeyeye Ogunwusi has rightly said that the “supremacy battle among Yoruba monarchs led us nowhere.” An African proverb states that: “You learn how to cut down trees by cutting them down.” You seek peace by implementing actions that engender peace. These two kings have yielded to Hubert Ogunde’s clarion call for Yoruba people to reflect and rethink.

Solidarity must serve as the substantive fons et origo of hope in the context of the persistent struggle for justice, peace, and wholeness. May God give us the courage to boldly handle the task of safeguarding the future of hopeful children of Yoruba land. Dietrich Bonhoeffer, once remarked, “The ultimate test of a moral society is the kind of world that it leaves to its children.” This is a call to action for a stich in time saves nine! It is crucial to start creating new symphonies of hope in the midst of palpable despair and pain.

•Akinade is a Professor of Theology at Georgetown University’s Edmund E. Walsh School of Foreign Service in Qatar.