The African continent has come of age and its myriads of problems have clung to it from generation to generation like a hump. Chief among these monstrous calamities is the failure of leadership, especially the prevalent sit-tight syndrome. Another election has just been concluded in Cameroon with the incumbent Paul Biya declared winner again for the eighth time. Protests are currently ongoing though the number of casualties still uncertain.

The story of happenings in Tanzania is hardly different as the main opposition party, Chadema, claims that around 700 people have been killed in three days of intensive election-related violent protests across the country all because the election results tilted in favour of the incumbent President Samia Suluhu and her ruling Chama Cha Mapinduzi (CCM) party. In Ivory Coast, the incumbent President, Alassane Quattara has just won another landslide victory for a fourth term tenure.

One could go on and on and the stories are always the same. Even in Nigeria, while the election that ushered in the incumbent government was very controversial, and the government itself seems to have lost touch with the yearnings of the people, all that is paramount to the same ruling party now is how to retain power come 2027.

African intellectuals both at home and in the diaspora from time immemorial have always propounded so many lofty theories about Africa and its diverse cultures. There are several theses on Africa’s political economy and other such writings that aim to project Africa in very bright light. African scholars frown on any negative observation by foreigners about Africa and whichever description was considered derogatory was instantly met with stiff rebuttal by the African professors.

There are stories about Africa being the cradle of civilisation and quite gleefully, Ile Ife, the ancient town in Osun State is dressed in so much borrowed robes with so many imaginary imageries which obviously exist within the realm of deceit. African scholars blend oral stories with those of the foreign lands in the bid to prove that Africa also has a very rich culture that could compete favourably with others anywhere. So to the African scholars, everything about Africa is normal and foreigners must mind their businesses.

The gospel truth however is that most of the writings by African scholars are no more than playing to the gallery to serve some primordial culture. The hypocrisy of the same intellectuals is, however, always exposed when having written so well in defence of Africa and its systems suggesting everything as good and everything running smoothly, scholars still stylishly abandon Africa, relocate abroad and live there until their last breath, at least most of them.

It must be said that Africa’s intellectuals in their defence of Africa have often been economical with the truth and such attitude though may be viewed as acts of nationalism or patriotism in a way, it is also fraudulent and condemnable. With all the rubbish that is noticeable all over Africa, could it be said that the whites were wrong in all their early assessments of Africa and Africans? Does Africa actually have anything tangible to offer the world apart from the usual brazen irresponsibilities?

Studies must be conducted into why only negative tendencies are paramount all over Africa. Why should Africa be the only notorious continent where once sworn into office, leaders never ever want to relinquish power? Why must African political parties lack defined ideologies by which each of them can be identified? Why do African politicians once sworn into office forget the electorate and focus only on themselves and cronies?

Why must African electorate always insist on being mobilised before they perform their civic responsibility? Why is the propensity of Africans to sycophancy so alarming irrespective of qualifications? Why do African lawmakers easily become rubber stamp and the judiciary an orphan begging for crumbs from the executive to survive? Why do African leaders prefer enjoying the infrastructure of foreign lands and refusing to build their own?

Also, why is there proliferation of higher institutions without any corresponding drive at job creation? Why do African intellectuals always readily agree to serve under those less qualified than them? Most importantly, why must it always be that the only honest African is one who has never had the opportunity of holding public office?

Until answers are provided for all these pertinent questions and adequate, practicable solution are found, whatever the intellectuals have written from the beginning of time up till now in defence of their Africa and its archaic and parochial cultures should be declared null and void and completely inconsequential.
Oyewusi is the coordinator of Ethics Watch International Nigeria.