A Review of Toyin Falola's "Beyond Sectarianism: Harnessing the Socio-religious and Political Values for a Greater Nigeria"

Earlier this week, Professor Toyin Falola delivered a lecture at the Lagos State University on, Beyond Sectarianism: Harnessing the Socio-religious and Political Values for a Greater Nigeria. A konk Africanist, Falola appeared in a blue Babariga, and delivered, as always, an outstanding lectures that left me wondering why Nigeria still remains in this shackles. The Nigerian government disregard the intellectuals. While not totally surprised, especially as I had witnessed his presentation two years ago, delivered at the first distinguished lecture series hosted by my department, History and International Studies, LASU, I still could not help pondering the practicality of Falola's presentation. This is because the latter does not theoreticize his lectures; he relates practical examples. 

For a first time such terms would be formalized, Falola categorized the Nigerian political leadership into four: Oselu; Ojelu; Otalu; and T'eminikan. These are Yoruba terms that can literally be translated as the; society's administrators; society's exploiters; society's  chapman or auctioneer, and the Selfish, respectively. 

Connotatively, Oselu is concerned with the day-to-day administration of a society. It was according to Falola, a historically positive idea, which means "the ability for a set of leaders to transform the society." The Ojelu on the other hand permeates the Nigeria's politburo, who divert the society's resources to their pockets. These are Nigerian politicians who hoard parliatives meant for the poor and vulnerables. A law maker who allegedly shared Covid19 parliatives as birthday gifts fall under this category, and we can keep relating. The Otalu are those people who prefer to make gains of their country, even if this would cost them selling some invaluables of such society. This set of people, Falola claims, had existed not later than the 15th century when foreign slave dealers waited at the coasts to collect Africans captured by their own kings and slave raiders for personal motives. This explains why some African rulers, as history had it, sign treaties with European imperialists—during the heydays of imperialism— in order to keep a monopoly of the land. A close example was king Akitoye of Lagos who conspired with the British to enable him reinstalled on the Lagos throne after he had been ousted by his uncle, Kosoko. Contemporary example may be sought in the successive government's neglect of reviving Nigerian refineries. This would prevent them from cutting from the "cake of the subsidy." What this translates to is a continuous dependent on the outside world. The T'eminikan, are those leaders who would prefer to reach thier ends even if that would infringe on the rights of their people. This set of leaders are concerned with their own interests only. And, I thought I had heard enough of these funny terms until another distinguished professor, Professor Amidu Sanni begged to compliment the aforementioned elements by adding "Opalu". This set of people resulted form the above categories, and their aim is to wreck (as the term implies) the whole society in pursuing their selfish interests. Opalu would not mind initiating policies that would leave their subjects into catastrophe. All of the aforementioned, except the Oselu, Falola claimed,  are present in Africa, in the present time. One would want to ask why a society can be so corruptive. The professor gave two reasons: lack of shame and the absence of guilt (conscience), both of which are elements of values. 

When some acts used to be shameful, society leaders led moderately. Titles and name were guided. Leaders realize they own the glory and shame if their society flourishes or withers. They know how disgraceful it was if a leader is to be jailed upon ending of tenure. Hence, they are accountable to their subjects. These leaders, Falola claimed, are not limited to those in government, it includes patriarchs, teachers, and even religious leaders, the former constitutes an informal authority. The sanctity of "shame" and the authority of a family head was what brought about the Yoruba maxim, "Olori ebi O' gbodo gbo", the patriarch must not know about it. This maxim exists no more in principle, in a Nigeria where patriarchs and religious leaders decidedly desert values for personal gains. It is no more alarming hearing news of Alfas and pastors engaging in money rituals, sexual abuse, and money laundering. This kind of people would help Nigeria no more than being a bad model for the youths. 

Guilt on the other hand has bid Nigeria a farewell. Going by the Professor's definition, guilt is when you do a wrong act in secret, and feel very bad about it. One wonders if Nigerian leaders (and the followers alike) feel guilty diverting public resources for private gains; rigging elections; engaging in bribery, nepotism and favoritism. They don't!

The compere wouldn't listen to Professor Toyin Falola talked the whole day. The professor recommends that Nigeria maintained the following. The two Abrahamic religions in Nigeria, Falola agreed, are full of values. While I was wondering why the Professor was referencing holy books in such situation, I remembered he once told a Tribune reporter how he believed in a Quranic verse that states that every man shall taste death. The Professor admonishes that we make good use of those values in the religions. He added that values have to be integrated into leadership. In his 41-page lecture document, where he referenced about 63 books, journal articles and conference lectures—I thought he was writing another book—he recommends that the Nigerian government established harmonization, (p. 23) run an inclusive government, (p. 24) that as well, appreciates "mentorship initiatives." (p. 25) He tasked the Nigerian government to replicate a "Scandinavian paradigm of leadership", (p. 24) as well as invoke the African philosophy of Ubuntu, "which espouses the notion that one's existence is contingent upon the collective...."

Professor Toyin Falola is an ambassador Nigeria and the academics cannot afford to lose at the time. His immense contributions to scholarship would probably have led Professor Amidu Sanni to name him, Nigeria's Aristotle. Although he conceded that his generation has failed the Nigerian youths, I join Professor Toyin Falola to reiterate that Nigeria can rise and will rise, if all Nigerians see it as responsibility.

Abdulkabir Muhammed writes from the Lagos State University. He writes via This email address is being protected from spambots. You need JavaScript enabled to view it..