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Tobi Amusan’s tears

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Tobi Amusan’s tears

Tobi Amusan’s tears

By now, almost everyone across Nigeria has heard of Tobi Amusan, the Nigerian superlative athlete who won a gold medal at the World Athletics Championship Women’s 100m hurdles in Oregon, the United States of America. That singular feat, the first of its kind for Nigeria, drew social media attention.  When Tobi climbed the podium to collect her well-deserved medal, the Nigerian national anthem was sung, and she wept.

Those tears have generated countless emotional fellowship across the world, especially among Nigerians home and

abroad. Standing on that podium, and struggling with her tears, Tobi represented the very feature of a hero who had struggled with most herculean predicaments, personal and national, to arrive at that particular point in history. Receiving that deserved medal was not the social media story.

What is, is the singing of the Nigerian national anthem, and the evocation of national pride and national revulsion in equal measures among all those who have different understanding of what Nigeria means, especially for sportsmen and women. Why would Tobi play the national anthem when the Nigerian state nearly destroyed her ambition? Why would the Nigerian governmentman killing five-year-old son, others | Punch

associate with the success of someone it nearly cast, as is usual, into the rubbish heap of destroyed talents? These two questions have generated a serious social media furore.

My point of entry in this piece is Tobi’s tears. In depth and context, it is similar to that of Prof. Oyewale Tomori who, some months ago, teared up in agony over Nigeria’s protracted predicament. Tomori lamented the idea of a country that provided all it took for him to become a world-class scholar and virologist; the same country that is failing its own citizens now. On Tobi’s face, one could imagine the many thoughts rushing through her mind as the national anthem played—thoughts of pains and depression at what could have been her lot if she had not got the scholarship to the University of Texas; thoughts of winning at the Nigerian Olympic Trials but the officials did not turn on the electronic timer; thoughts of the injury that the Nigerian government neglected which could have ruined her aspiration forever; thoughts of all the greatness the Nigerian state encodes.

Like Tomori, what were Tobi’s tears telling us? Tears tell many stories and more so tears shed within the crannies of Nigeria’s governance failures. Let me borrow a sense of this from American historian and essayist, Washington Irving.

He said, “There is sacredness in tears. They are not the mark of weakness, but of power. They speak more eloquently than 10 thousand tongues. They are the messengers of overwhelming grief, of deep contrition, and of unspeakable love.”

Of course, anyone who insists that Tobi’s heart is not grieved, even to the extent that she was joyous at her triumph, does not know her story, and does not understand the

pain of not being encouraged to shine by one’s country. Her personal trajectory before she arrived at Texas and at that moment of fulfilment. In an interview, she said with tacit grief, “When I was injured, they didn’t care about me. That is how my career ended.” How could her tears not have been motivated by such an incidence of not fulfilling her dreams because of an injury the Nigerian state could have intervened in?

However, the power behind Tobi’s tears lies in her stubborn patriotism. Standing and crying while the anthem washes over her speaks eloquently about a sacred belief and, indeed, unspeakable love for a country that has the potential to be more. Citizenship in Nigeria is a baffling phenomenon. Outside of the spurious nationalism of the political class and elite, Nigeria has lumped almost all Nigerians into the same space of suffering and lack of fulfilment. There are many Nigerians who have fled that space in search of greener pastures. Who is to blame anyone

who is searching for meaning outside of the limiting confines of national space? Imagine the many professionals whose professional competence have almost been put to shame because of the constraint of practising in Nigeria. Many medical doctors/professionals recently left for Saudi Arabia where the medical infrastructure not only attends to their search for personal meaning but also enhances their professional skills and capacity to serve humanity.

But you also have those, like Tobi, who have been offered opportunities to become better in terms of career opportunities abroad, but who doggedly still fly the banner of the Nigerian state. This is the category of Nigerian citizenry that Tobi Amusan represented when she stood on that podium and sang the words of the national anthem. It was a moment of contrition; as if she almost made

the decision to reject Nigeria and all her woes, but she drew back at the last minute and chose to believe in Nigeria’s possibilities. But there is also a last category of Nigerian citizens; those who do not have the opportunity or simply chose not to travel out and seek greener pastures, but who have equally been worsted by the Nigerian government, but who have counterintuitively latched on to the Nigerian dream in its very absence. In the dark space of the Nigerian streets and several informal spaces, these patriotic Nigerians shed tears of frustration. And yet they have a glow in their hearts, watered by the possibility of Nigeria becoming great soon. When the Nigerian youth carried the banner of the #EndSARS recently, it was a demonstration of tough love for a country that must be forced to become better. No wonder many turn to the religious and the spiritual as the anchor to hold the soul in the face of the battering of life and the government misdeeds in the Nigerian existential space.

I have had reasons to shed tears for what I have come to call the missing pieces in Nigeria’s development—the obstacles, misgovernance, lost opportunities and all sorts that keep putting Nigeria backward, and delaying her possible greatness. In 1992, I was on my own quest for meaning. I had started a family, and the responsibility to make ends meet had become quite

daunting. I had started working at the Speech Writing Unit of the Presidency when I then got a job at the United Nation. But then, the late Prof. Ojetunji Aboyade compelled me to stay on in the Nigerian civil service rather than pursue the more prestigious UN appointment. We had both shed some tears in my office at the Aso Villa that day. It was as if I was watching the promise of a better future flying away out of my reach. Aboyade was my mentor; and I had to believe his dream about

Nigeria. He regaled me with the story of how, as a student at Cambridge University in the late 50s, he was a part of a core of dreamers who were determined to redefine Nigeria’s greatness in the comity of nations. Those dreamers later reconstituted into different levels of multidisciplinary teams that began mapping Nigeria’s developmental path. Aboyade himself played a huge role in.

With the Tobi Amusan story, we are forced to ask: how many more generations will the Nigerian state waste? How many more heroic acts would the state reject from those who believed in her? I think it is most providential that the Tobi story is unfolding in the build-up to the 2023 elections.The electoral promises have started piling up without any significant nudge yet towards an ideological and issue-based itemisation and discussions about what matters in taking Nigeria seriously. How, for instance, could the heroism, energies and patriotism of the many Tobi Amusans all across Nigeria and around the world be harnessed to facilitate progress for Nigeria?

 Nigeria, like the continent itself, is a youthful nation that embeds enormous human capital

development that could drive national progress. This makes education, across all spheres, a significant matter for electoral engagement by aspirants for the highest offices in the land.

How do we make education the bedrock of national development? If any of the aspirants does not have the blueprint for a genuine and realistic engagement with education, then such an aspirant does not deserve our votes. Any aspirant that does not have a plan for youth engagement is just a player who wants four years to squander Nigeria’s chances at national greatness. We have got to a stage in Nigeria’s national trajectory where political rhetoric should not sway us again.

A final message to Nigerians: Tobi Amusan demonstrated the dogged will to survive despite Nigeria’s crippling limitations. With her success, no one has any excuse to keep blaming Nigeria. The dreams we hold should become the touchstone of our successes. My dreams withstood the terrible dysfunction of the Nigerian administrative system and even an untimely retirement at my prime. Tobi’s dreams withstood the terrible mess of sporting organisation in Nigeria. Our collective aspirations can become the foundation for greatness; not only personal ones, but also our collective greatness as a nation.

Olaopa is a professor at the NIPSS, Kuru, Jos, Plateau State

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Anatomy of Electronic Platforms: The Honey Badger Attitudes/Character

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Anatomy of Electronic Platforms: The Honey Badger Attitudes/Character

By: Balami Lazarus

As a young boy I have heard of this small-sized animal, the honey badger, called “Dagi” in the Hausa language, that belongs to the Mustelidae family of otters, weasels, ferrets, and a few others of its kind. It has a white, single stripe pattern on its back. Honey badgers are rated the most fearless animal on earth today, its size notwithstanding. It has no respect for territorial boundaries or the privacy of other animals in the wild.

Honey badgers move and hunt freely at any point in time. They are known for their large appetite; anything goes for either breakfast, lunch, or dinner. Honey juice and snacks are their favorites. Honey badgers fight other animals without hesitation, undermining the consequences. This is the behavior and activities of some individuals on their platforms.

The pictures painted in words are typical of the anatomy of some electronic platforms in this age of digital systems, where many more honey badgers have emerged.

I am a member of some platforms and am writing this piece from experience. As a groping participant of my platform who always tried to make meaningful contributions with glitches of qualitative and educative postings in an attempt to facilitate the free flow of information among members of my group.

Social platforms have made it easier for the free flow of ideas and information accessible to every member of the group, with information at his fingertips.

Platforms that are not properly organized or are not professionally inclined in accordance with their professions, trades, or vocations are always overtaken and controlled by members with the character and attitudes of honey badgers.

Electronic platforms are supposed to be a place where members are informed/receive good information or put on notice.

While bereavements, ailments, and other unfortunate postings are the traffic of some electronics platforms. More so, some are flooded with all such birthdays—humans and animals. In fact, some members are known for soliciting birthday wishes. Without apology, many are birthday beggars: “I am one today; celebrate with me.”

I pray leadership of platforms that are faced with such viruses should endeavor to make corrections to achieve their objectives.

Balami, Publisher/Columnist. 08036779290

Anatomy of Electronic Platforms: The Honey Badger Attitudes/Character

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Hausa-Fulani is a political coinage created for Arewa numerical strength

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Hausa-Fulani is a political coinage created for Arewa numerical strength

By: Balami Lazarus

For some time I have been reflecting on Hausa-Fulani as a self-created ethnic body that has no place in the history of Nigerian ethnic composition. Because there has never been any ethnic group known as Hausa-Fulani combined. Fulanis are Fulanis, while Hausas are purely Hausas who are of the Maguzawa extraction, the true and original Hausa race.

Without any doubt, the Fulanis are an independent ethnic group with distinct and unique culture and traditions, likewise the Hausas as tribes.

When and how did the phrase “Hausa-Fulani” come into being? The concept is a systematic political merger coined purely for Arewa numerical strength. Besides, it has never been used for economic development and progress in the north, where it is domiciled.

The term has long been in use within the north as a magnet to pull the northern Talakawa-Hausa-Fulani masses together as one and the same ethnic group, just like the political ‘Mu Yar Arewa’ for the benefits of the ruling elites.

I would like to bring to your attention whether or not the concept is a deceptive ethnic coinage limited to and circulating within and around the Hausa land.

A prominent mass communication expert and journalist, Prof. Ahmad Gausu (1993), once said that no true-blooded Fulani man will ever carelessly or jokingly claim and address himself as a Hausa-Fulani man. In his words, “Fulanis are Fulanis, Hausas are Hausas.” These are entirely distinct ethnic groups with different cultures and traditions. The phrase was coined to attract an ethnic and political majority rather than social unity.”

The Hausas have no common heritage with the Fulanis, who speak Fulfulde.

For this reason, there has never been any cultural identity/source material in language, traditions, and/or history to suggest that. Pursuant to this, one can find a wide gap that separates and distinguishes them as different tribes.

The claimants of this deceptive political ethnic phrase are beginning to vehemently reject the usage and are going back to identifying with their original ethnic background. Unlike the Pabir people, who are offshoots of the Bura ethnic nation with no ethnic background, who had humbled themselves in Bura culture and traditions, which gave birth to what is known today as the Bura-Pabir ethnic identity.

Balami, Publisher/Columnist 08036779290

Hausa-Fulani is a political coinage created for Arewa numerical strength

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IBUAM: For Aeronautics and Aviation Management

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IBUAM: For Aeronautics and Aviation Management

By: Balami Lazarus

The comments/reactions of some readers to my recent work on Isaac Balami University of Aeronautics and Management (IBUAM) Lagos were a mixed grill. And this made me respond and inform them through this work.

And that the title alone will tell them and other readers that the institution is of university standard allowed by law through the university regulatory body, the National Universities Commission (NUC), to run courses accredited like any other duly approved university academic program.

From the name itself, and if you mentally removed Isaac Balami, what you are left with is University of Aeronautics and Management. IBUAM is Africa’s first private aeronautics university, where young people are intellectually trained in the science of aeronautics engineering, aviation management, and operations to contribute their quota to nation building through the aviation industry, which is more privately driven.

Nigerian School of Aviation Technology Zaria (NSAT) is the only institution in Nigeria established and licensed to train future pilots on the techniques of practical flying. And the school does not have the status of a university, unlike IBUAM.

I have not, and I am yet to set my eyes on any course that has to do with flying offered at IBUAM Lagos. However, my findings revealed that “it does provide pilot training… equipping students with practical skills in aircraft maintenance, repairs, and operations.”

The Nigerian aviation sector is a money-minting industry that has dual economic benefits—air and land; revenues are generated through both of these means.

The establishment of IBUAM came at the right time, for it will produce graduates trained in aeronautics engineering, aviation management, and operations who shall offer their services for both the private and public sectors as aviation experts and administrators.

Balami, a Publisher/Columnist 08036779290

IBUAM: For Aeronautics and Aviation Management

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