News
BREAKING: Soyinka fights back! Declares Obidients the worst *Challenges Datti-Ahmed to open debate
Wole Soyinka, Nobel Laureate, finally removed his gloves on Friday in fight of hard knuckles with supporters of Peter Obi, Presidential Candidate of Labour Party (LP), followind days of lashing on the social media by the group, which goes by the name Obidients.
The renowned playwright in a statement on Friday, also threw shades at Obi himself, by referring to the audio tape that surfaced recently in which the former Governor of Anambra State, was depicted as calling the February 25 presidential election, a religious war, while allegedly speaking on phone with the founder of the Living Faith Church Worldwide, otherwise known as Winners Chapel.
The full text of his statement, read: “It would appear that a record discharge of toxic sludge from our notorious smut factory is currently clogging the streets and sewers of the Republic of Liars. It goes to prove the point that provoked the avalanche EXACTLY!
“The seeds of incipient fascism in the political arena have evidently matured. A climate of fear is being generated. The refusal to entertain corrective criticism, even differing perspectives of the same position has become a badge of honour and certificate of commitment. What is at stake, ultimately is – Truth, and at a most elementary level of social regulation: when you are party to a conflict, you do not attempt to intimidate the arbiter, attempt to dictate the outcome, or impugn, without credible cause, his or her neutrality even before hearing has commenced. That is a ground rule of just proceeding. Short of this, Truth remains permanently elusive.
The ensuing cacophony has been truly bewildering. It strikes me as a possible ploy to smother recent provocations by other, far more trenchant issues, such as revelations of declarations of a religious war. If so, let it be known that I have long declared war against religious fundamentalism, the nature of which justifies the butchery, kidnapping and enslavement of students in the name of religion. That aspirant’s alleged gaffe cuts no ice with me.
“Far more alarming was the grotesque fantasy of the Chief Justice of the Supreme Court disguised as a wheelchair, zooming off in space to a secret meeting with other parties of the conflict. On its own, that is sufficiently scary. Swiftly followed thereafter by a television tirade of intimidation, it strikes one as more than the mere antics by the mentally deranged. The tactics are familiar: ridicule, incriminate, then intimidate. Objective: undermine the structure of justice. Just as a reminder: this writer was not being rhetorical when he declared, on exiting prison detention: Justice is the first condition of humanity.
“The instigating contest – Nigerian Democracy 2023 – has witnessed much that is innovative – largely in the retrogressive vein. Violence and ethnic profiling. “Spiritual” warfare in the shape of sacrificial rams to keep “disloyal” communities under restraint – in short, intimidation yet again! Easily overlooked however are those missives of violence directed against dissenting voices, real or suspect. Such, for instance, were the virulent attacks and threats to the musician Seun Kuti, his family and iconic music Shrine. His crime consisted of nothing more than declaring the name “Obidient” derogatory to his sense of civic dignity and activist history.
“Such beginnings – and instances are numerous – have culminated in the open intimidation of the Court of Last Resort, even before proceedings have begun. By the way, I do agree with Seun Kuti; ‘Obidients’ is one of the most repulsive, off-putting concoctions I ever encountered in any political arena. Some love it, however, and this is what freedom is about. Choice. Taste. Free emotions. By contrast, I have no quarrel with “Yes Daddy”. Roman Catholics are used to saying “Yes, Father”. Secularists say “Enh, Baba”. The context and content are what matters, and lies – where established – raise bothersome issues such as Integrity Deficiency.
“Let us remind ourselves of the following: in any adjudication, society finds it unacceptable that a party to the dispute resort to influencing tactics by extra-judicial means – such as bribery. Intimidation and threats are merely the obverse complements of material inducement. Those who fail to appreciate this are entirely free to their existence in an illusory world.
“We shall add the following pointer for this particular electoral tussle – the news may be unpleasant, but here it comes. Quite a few pundits have set out in some impressive – not necessarily persuasive – detail the possibility that the complainants in this presidential election are not as strongly planted on the victory podium as they presume – see, for instance – Ambassador Haastrup’s fascinating analysis in Newspeak etc. April 6. Right or wrong? That is not the issue.
“What the nation needs to know right now is if you are planning to send assassins after such negative analysts. Coming to terms with an unpalatable projected eventuality – sorry – possible eventuality, counsels deep reflection, not demonization of the bearer of sour news. For the seriously committed, it requires pulling back the horns a little in order to regroup, rethink and resurge. Democracy is sometimes a long haul. Some of us have been at it for quite a while
“I am well aware that the foregoing is further invitation for more nauseous bilge from the besotted. Please, be my guest. It is, after all, one of those special seasons of convergence of two seasons of self-flagellation. Fasting makes bearers of constricted minds even more light-headed. Delusions fill the vacuum.
“Oh yes, could these rabid parochial minds of easy excitation also kindly stop flattering themselves that one’s energies are consecrated solely to the nation space known as `Nigeria? The whines of “silence” are relative to the reading scope and world knowledge of idle complainants as well as their grasp of the chain of continuity.
“I choose my methods of intervention without the permission of social media border patrols, so where you find a gap, just pick up the baton where last deposited and stop whining and belly-aching – “he stopped talking all this while, why now?” etc etc ad nauseum. Flat, easy disposable lies that gain traction by repetition. However, even more importantly, they remain irrelevant to the rights and wrongs of ongoing material issue. Sadly, these virtue vigilantes succeed with the ignorant and susceptible – especially among the younger, confused generation.
“The consequence is that the nation is plagued by fake CVs compiled by all kinds of amateur commentators, still wet behind the ears, who have too few truths to build on before they are corralled into positions of No-Retreat. Nowhere has this been more evident than in the effrontery of attempts to place the present contention on the same podium as the twenty-year-old anti-Abacha struggle! This gross abuse of historic licence actually provides smug satisfaction for rookie activists. I advise them to seek out the school of survivors where pertinent lessons still exist for those with sufficient humility to LEARN before MOUTHING! Otherwise their world of false mythologies will collapse under their feet, and leave them dangling in the void.
“May I seize this opportunity, by the way, to condemn the sanctions imposed on CHANNELS Television which anchored the performance of the LP candidate. As stated, I watched the programme keenly – saw the valiant efforts of the interviewer to ensure fair hearing. I fail to understand just where the station could be faulted, except from a disposition for injustice.
“To sustain that penalty is to give joy to others who turn Internet into a soakaway for their rancid emissions, yet feel that others should be silenced. If CHANNELS feels up to it, I offer myself willing to engage Mr. Datti – or any nominee of his – on its platform on this very bone of contention – one-on-one – without the malodorous intervention of media trolls, and with the same interviewer as mediator. That should be taken as a serious offer.
“Project NIGERIA, I must confess, has become near terminally soul-searing. Do I still believe in it? I am no longer certain but – first, we must rid ourselves of the tyranny of the ignorant and the opportunism of time servers. In any case, there is not much else to engage one on a foundation of ownership stakes. There is of course, always the possibility of a Revolution, with a clarity of purpose and acceptance of all attendant risks, including costly errors.
“Revolutions are not however based on the impetus of speculative power entitlement. No matter, until that moment, the structures that ensure just and equitable cohabitation must be protected from partisan appropriation – be it from material inducement, fake news, or verbal terrorism – the last being the contribution of one who is positioned to assume co-leadership of the nation, no less. Revolution is not about lining up behind the nearest available symbol. When a symbol does emerge however, we are still obliged to examine every aspect of what is fortuitously on offer, and continue to guard our freedoms every inch of the way.
“Before I take myself off for – well, next port of call – the final word goes to a favourite maverick, propagated even as he matched his words by action. I suspect that in this instance we find ourselves on opposite sides of the strategic fence – that is democracy. This now coopted watchword of his formulation remains apt, applicable to all who strive for authentic social transformation: Your mumu don do! Ramadan Kareem. Happy Easter!”
News
The Insecurity Triad: Azikiwe, Awolowo, and Chinweizu — Nigeria’s Elite Class of Framework Builders
By Max Amuchie
Last Sunday, I indicated that this week’s edition of The Sunday Stew would pay tribute to the late political economist and public intellectual, Claude Ake. That tribute remains, but its timing has shifted. Later this year will mark the 30th anniversary of his passing — a more fitting moment to revisit the life and legacy of one of Africa’s most consequential intellectual minds. Until then, this column turns to a related but less discussed tradition in Nigerian thought: the rare lineage of framework builders who operated outside the academy yet reshaped how society understood itself.
Nigeria’s intellectual landscape faces a persistent challenge: not the total absence of indigenous frameworks, but their relative scarcity and limited institutional consolidation. Much of our analytical vocabulary still arrives pre-assembled from elsewhere — adapted to Nigerian conditions rather than born from them. We reach habitually for tools forged in other fires, calibrated for other crises, and carrying the residue of other civilisational assumptions. The consequence is not merely intellectual dependency. It is explanatory incompleteness. Borrowed frameworks, however sophisticated, can illuminate local realities, but they do not always capture the structures beneath them.
Yet Nigeria has never been entirely without its own framework builders. What it has lacked is not indigenous conceptual production itself, but its sustained institutionalisation. Alongside the academy, it has historically produced another tradition — rarer, more independent, and deeply sovereign in character.
It is a tradition built largely beyond university faculties and disciplinary boundaries. Its practitioners did not merely interpret events; they created new conceptual vocabularies. They refused inherited explanatory tools when those tools proved insufficient, choosing instead to engineer indigenous frameworks for immediate national and civilisational questions. Their objective was not institutional approval but conceptual sovereignty.
This is the elite class of Nigeria’s framework builders. And it is within this largely extra-academic lineage — one operating beyond the formal boundaries of university production and disciplinary gatekeeping — that figures such as Azikiwe, Awolowo, and Chinweizu emerge — not merely as statesmen or writers, but as framework builders. Each refused the role of interpreter. Each chose, instead, the more demanding vocation of architect.
Nnamdi Azikiwe: The Newsroom as Primary Laboratory
To understand what Azikiwe accomplished, one must resist the temptation to reduce him to his political biography — to the president, the governor-general, the nationalist icon. These are accurate descriptions, but they obscure the more foundational achievement. Before Azikiwe was any of those things, he was a theorist of communications power.
His intellectual contribution extended beyond communications infrastructure into explicit framework construction. Through Zikism in Africa and works such as Renascent Africa and Liberia in World Politics, he advanced a political philosophy centred on spiritual balance, social regeneration, mental emancipation, economic reconstruction, and political resurgence. Zikism was not merely nationalist rhetoric. It was an indigenous ideological framework — an attempt to articulate a distinctly African vocabulary for liberation, modernity, and civilisational renewal.
Azikiwe understood, with unusual clarity for his era, that newspapers were not passive instruments of reportage. They were engines of consciousness formation. Through The West African Pilot, launched in 1937, he built a mass communications infrastructure designed not merely to inform but to manufacture national awareness where none yet existed in consolidated form. The newsroom became a laboratory of political imagination.
The West African Pilot therefore functioned not only as a newspaper but as the transmission mechanism for Zikism itself — a vehicle through which ideas moved from theory into public consciousness.
This was framework building in the most consequential sense: the creation of a conceptual technology — the politically purposive newsroom — that could transform the relationship between a population and its own self-understanding.
Azikiwe drew from global traditions of activist journalism but adapted them into a distinctly West African instrument of nationalist mobilisation.
The lesson for the contemporary era is unmistakable, and uncomfortable. The modern digital newsroom has, in large measure, abandoned this mandate. Optimised for traffic, calibrated for virality, and disciplined by the imperatives of advertising revenue, it has become a largely reactive institution — faster than its predecessors, but shallower in purpose. Azikiwe‘s example issues a rebuke and a challenge in equal measure: the newsroom cannot survive, in any meaningful civilisational sense, as a purely commercial machine. It must recover its older mandate as a theory laboratory — a place where original socio-political frameworks are serialised, tested, refined, and introduced into the public square. The medium has changed. The obligation has not.
Obafemi Awolowo: The Geometry of State Architecture
Where Azikiwe worked through the newsroom, Awolowo worked through the monograph. And where Azikiwe’s primary instrument was consciousness, Awolowo’s was structure.
Awolowo approached the Nigerian state with something that can only be described as geometric discipline. He did not merely criticise colonial administration or lament political dysfunction. He subjected the Nigerian project to systematic, structural examination. Through works such as Path to Nigerian Freedom (1947) and Thoughts on Nigerian Constitution (1966), he mapped constitutional arrangements, regional balances, socio-economic organisation, and the friction points embedded within the federation with a precision that distinguished him from his contemporaries. He treated governance as architecture — as a designed system with load-bearing elements, stress points, and the capacity to collapse if its internal logic was violated.
This temperament is what separates framework builders from analysts. The analyst produces interpretation. The framework builder produces a map of the system generating the events that require interpretation. Awolowo was interested not in the headline but in the structure producing the headline — and he was willing to do the painstaking intellectual labour of rendering that structure visible and legible.
The diagnosis of state fragility demands this same architectural temperament today. Nigeria’s security crisis is narrated, almost universally, at the level of events: the attack, the abduction, the reprisal, the press release, the lament.
But events are symptoms. Framework builders map systems. They move beneath the surface of occurrence to identify the structural arrangements generating those occurrences — the incentive structures, the sovereignty vacuums, the institutional failures that are not aberrations but outputs of a deeper logic.
His engagement with federal design, regional autonomy, and constitutional engineering reflected an understanding of governance not as administration alone, but as institutional geometry.
Awolowo‘s method remains not only valid but urgently necessary.
Chinweizu Ibekwe: The Mandate of the Intellectual Border Guard
If Azikiwe built the communications laboratory and Awolowo built the architectural method, Chinweizu performed a different but equally indispensable function. He stood watch.
Chinweizu‘s role was expressed not only through critique but through conceptual production. Among his notable interventions was Culturecide — his framework describing the systematic erosion, displacement, and destruction of indigenous cultural systems through external domination and internalised dependency. It was an attempt to name a process that conventional political language often failed to capture: the destruction of a people’s civilisational software while the institutional hardware of the state remained formally intact.
Through works such as The West and the Rest of Us (1975) and Decolonising the African Mind (1987), Chinweizu issued one of the sharpest warnings in Nigerian — and indeed African — intellectual history: the danger of mental capture. He challenged imported analytical vocabularies with a directness that was, by design, confrontational. He questioned the dependence on external civilisational lenses for interpreting African realities. He argued, with sustained rigour and deliberate provocation, that a society which cannot explain itself to itself in its own conceptual terms is a society that remains, whatever its formal independence, intellectually colonised.
His role was that of an intellectual border guard. Not merely a critic — a guardian of the threshold between conceptual sovereignty and conceptual dependency.
The challenge Chinweizu issued has not expired. It has, if anything, intensified. For every contemporary Nigerian thinker, his questions remain active and uncomfortable: Where are your own tools? What indigenous vocabulary explains your society? What framework have you built rather than borrowed? What analytical structure emerges from your own reading of your own conditions — rather than from the application of a foreign theoretical template to a local dataset?
These are not rhetorical questions. They are the standard by which any serious tradition of framework building must measure itself.
The Lineage and Its Continuation
Azikiwe built both the communications laboratory and the ideological architecture of Zikism. Awolowo built the architectural method of state design. Chinweizu defended conceptual sovereignty while naming the dangers of civilisational erosion through frameworks such as Culturecide.
Together, they constitute a tradition — dispersed across time, never formalised as a school, but coherent in its underlying conviction: that the most consequential intellectual work is the construction of original frameworks capable of explaining a society to itself.
The Insecurity Triad is offered in continuity with that tradition. It is an attempt, specific to this moment and these conditions, to construct an indigenous diagnostic framework for Nigeria’s security crisis and its relationship to state decay — one that does not merely apply existing theory but builds the conceptual architecture from the ground up, from the evidence of Nigerian and Sahelian experience, on its own terms.
The tradition is older than any single framework. What matters is that it continues — that each generation of Nigerian thinkers refuses the false comfort of borrowed explanation and accepts, instead, the more demanding obligation of original construction.
Nations are sustained not only by institutions, but by the concepts through which they understand themselves.
That obligation is not academic. It is civilisational.
A Note on This Moment
This is the twelfth edition of The Sunday Stew.
Three months ago, this column launched with a single ambition: to occupy a different intellectual space — one between journalism and scholarship, between immediate events and deeper structures, where Nigeria’s crises could be examined not only through reportage or theory, but through original reflection and framework construction. What has emerged from that ambition has exceeded the original brief.
In twelve editions, this column has produced two original analytical frameworks. The Insecurity Triad — theorising the mechanism by which armed networks sustain themselves relative to state authority through the convergence of a ransom economy, land contestation, and ideological capture — has been presented and deposited across six scholarly repositories, and has received scholarly engagement.
It has increasingly moved beyond commentary toward contribution within debates on the Nigerian state.
The Trinity of State Decay, developed as its companion diagnostic, theorises the structural condition that the Triad sustains: a decoupling into rival sovereignties, in which the state performs authority it no longer possesses while shadow orders exercise authority the state has vacated.
These are not borrowed frameworks dressed in local language. They were built here, in this column, for this crisis.
That is what this lineage — from Azikiwe to Awolowo to Chinweizu — ultimately demands: not admiration, but continuation. The Sunday Stew is, in its modest but deliberate way, an attempt to honour that demand.
Twelve editions. Two frameworks. The work continues.
Trust is Sacred. Stay Seasoned.
Dr. Max Amuchie is the CEO of Sundiata Post and architect of The Insecurity Triad and Trinity of State Decay. He writes The Sunday Stew, a weekly syndicated column on faith, character, and the forces that shape society, with a focus on Nigeria and Africa in a global context.
X — @MaxAmuchie | Email: max.a@sundiatapost.com | Tel: +234(0)8053069436
I will always refer to the encounter I once had with Kenneth Idiodi. He was then the leader of the Rosicrucian Society in Nigeria, otherwise known as Amok. It was a sit-down at Zodiac Hotel Enugu. Then, I was the reporter of The Guardian in the Coal City.
You know the Amok faith bases its philosophy or belief on the law of Retributive Justice – the law of Karma. That is to say, everything you do in life has its rewards or punishment in equal measure – much like the measure you give, the measure you receive.
I don’t know how much this society draws or links this belief from or with the Bible, but I do recall Jesus Christ warning Simon Peter – return your sword to the scabbard – for he who kills by the sword, dies by the sword.
As a child growing up I listened to one of the epics of Oriental Brothers with the lyrics – ogbu mma ga-esi n’mma na, ogba egbe ga-esi n’egbe na ooo! Translated – he who kills by the sword will die by the sword, he who kills by the gun will die by the nozzle of the gun.
Now, here is where this is relevant in present Nigerian reality – the reason I’m putting details of that encounter out publicly once again, having done so previously.
During that encounter, Idiodi used one event in Nigeria to illustrate his point. He told me of a Nigerian leader who commanded the troop that carried out the Asaba massacre in the heat of the Nigerian civil war – an episode, said to have claimed over 2,000 able-bodied men who had come out to welcome the Nigerian soldiers with songs and dances only to fall in the hail of bullets that descended on them like rainstorms – was not spared by fate.
That commander was to meet his own death in a hail of bullets even as a Head of State. He never mentioned the name of the military top brass. But I used my tongue to count my teeth to come to the answer. You could also do same – use your tongue.
Now, how does this relate? You may have followed the outing of General Yakubu Gowon at the Bola Ahmed Tinubu International Conference Centre, Abuja, where he presented his autobiography titled: My Life of Duty and Allegiance, that contained what seemed his memoir on the Nigerian civil war, which he prosecuted as Head of State.
I’m sure you must have been observing the debate therefrom that event. Now, I’m not so much enamoured of the debate as I’m of the nuances surrounding that unfortunate episode and the role of Gowon in it, given my takeaway from that Idiodi encounter some two decades ago.
Does Gowon, now a nonagenarian really believe that presenting a pious, if not saintly account of himself to the world as snippets of his book, which I picked up here and there suggests, truly suffices for the atrocities of that period?
Take the Asaba massacre for example. Was that the handiwork of Odumegwu Ojukwu, the Biafran leader, whom the former Head of State seems to blame for everything that went wrong. Was he also the one that commanded that mass slaughtering of innocent men?
Under your nose as Head of State, you watched citizens slaughtered mercilessly like infested herds in the streets – you watched young girls corralled into leprosy colonies and wantonly raped before being wasted – you watched as train coaches bearing people fleeing the scene were stopped and their human cargoes thrown alive into River Benue like rotten goods for fishes to feast on – you watched all these and didn’t lift a finger.
Then as Head of State, you not only supervised but watched millions of children with distended stomachs, tiny feet, glazy eyes, heavy heads on ropelike necks, practically begging for death to come quickly and save them from further punishment.
You supervised and watched the cataclysmic eruptions from the blitzkrieg on churches, markets and hospitals – all to keep Nigeria together. In your mind the brutal and merciless butchery of innocent people who were not soldiers and had nothing to do with the war could be explained away just like that?
O! It was Ojukwu that caused it. Ojukwu was the one who released the bombs, caused the blockades that led to the kwashiorkor that killed millions or other atrocities thereof? What a pity!
Now, I return to Idiodi. How else could anyone interpret today’s Nigeria without introducing the law of retributive justice that the Amok leader spoke of? How do you fault the link of the commander who massacred over 2,000 souls dying by the barrel of the same gun, even as Head of State?
How could anyone fail to relate what is happening to our Gowon today with the past? This is a Geneal that wakes up to see hundreds of his brothers and sisters being buried in mass graves as was done during the onslaught he supervised against another people and he still thinks it has nothing to do with him?
Now, the story you told at that event in Abuja on Tuesday, is not new. You simply repeated yourself. My interpretation of that event is that you’re a man undergoing daily torture. You wouldn’t be a human being otherwise, given what is before you, which didn’t start today.
You’re probably trying to escape your fate by appealing to public sympathy. How helpful could that be in the face of the clear evidence of your culpability in the deliberate wasting of more than three million souls? Nobody would believe you.
Yes! They could humour you. But that’s the best anyone could do for you. I hear money rained like a fountain and that you left the scene with billions of naira in your kitty. At 90? Haba General!
Now, here is the thing General. None of these would help.
None would work. You have tried prayers. But you forget that the prayer of sinner is an abomination and a reproach before God, unless he repents. You have also written the book. Surely, this too would end up in the trashcan of history – meaningless piece of conjectures, propaganda, half-truths and outright lies – perhaps!
But, why don’t you try the one thing you have been running away from, for more than five decades – go on your knees in total supplication and surrender, repentance and penance – then rise, call all Nigerians and empty yourself with the truth.
Thereafter openly apologise to the millions of souls whose tormenting wailing you probably hear every day during your disturbed sleep and in your quiet moments, but choose to suppress with these baby tales. Ask them for forgiveness, genuinely and see. There may lie the answer you seek.
Try that and see if it wouldn’t be a more efficacious cure for this decades-old wound than this Ojukwu-bashing and those wasted prayer sessions. You might not only have atoned for the past, but saved the future. May God guide you.
My name is Sunny Igboanugo, I’m The Tiny Voice
“Now that the court has ruled against it, we are sure that, in the coming days, we will witness a mass exodus from the ruling party,” were the words with which the African Democratic Congress (ADC) welcomed Wednesday’s ruling of the Federal High Court, Abuja reversing the deadline for party primaries, among others.
Bolaji Abdullahi, spokesman, who conveyed the party’s excitement over the development, said it viewed the ruling as vindication of its objections to key aspects of the electoral body’s guidelines at the time they were issued.
Recalling its specific objections to the strict timelines on membership registration as well as the conduct of party primaries, the statement, said: “The decision of the court on these issues, including those that directly contradict the constitution, is therefore a welcome vindication of our position.”
Stressing that the ruling, which removed the impediment placed by the guidelines on politicians who wished to seek alternative platforms to contest elections, was a positive development that would promote freedom of association, the statement, added: “We believed at the time that that particular restriction was designed to prevent people from leaving the ruling party, APC.”
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