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Akachaam! Has the Catholic Church lost the value of Christ’s compassion?
By Sunny Igboanugo
When AKACHAAM, the man whose video went viral a few weeks ago for giving up Christianity on account of the poor treatment he believed the Catholic Archdiocese of Nnewi, gave Ifeanyi Uba, the late Senator representing Anambra South at the National Assembly, he was sending a message!
The jury is still out on the propriety of his choices and style. But certainly not confused about that message! He was pointing out what he considered a major flaw – the lack of empathy and compassion by the leadership of the Church!
How could the Church which opened its vault to receive proceeds from the late Senator, ignore him on the day of celebration – an event that was marked with plenty tributes and recognitions – without sparing a thought for the man, he claimed to have contributed more than 80 per cent to the building of that edifice – the raison d’etre for the celebration?
I watched the subsequent interviews of the same man where he gave further details to support his action. I heard him complain that if the Bishop of the cathedral had not recognised anyone in person as it was supposed to be in church business, he would not have acted the way he did.
But in a situation where he – his Lordship – recognised other people and their contributions lavishly and failed or – gave a scant recognition to Uba – only using the phrase – “also contributed” for the late Senator – was the end of the story for him.
Now, the question is, would His Lordship have acted in the same manner if the Senator was alive and sitting in that church as part of the audience during that ceremony?
The answer is blowing in the wind. But what cannot be left so-floating is the underlining issue – compassion or lack of it as it concerns the church – in this case – the Catholic! If you like, add hypocrisy or even wickedness.
That brings me to the issue leading to this long turenci – the dog-fight between the same Catholic Church and residents of a property in Onitsha. I woke up this morning being confronted with it immediately I opened my Facebook page.
Here, the Catholic Archdiocese of Onitsha is intent on evicting a slew of residents from a property it claimed to have bought in the commercial city for the residency of students of a university it owns and runs.
Now I have not read from the other side – that is – the affected residents. I’m relying solely on the account of the church as well-delivered by their lawyers. From what I could glean, the tenants are resisting the move. That is enough for me to take sides.
Unequivocally and without mincing words, I declare my sympathy and empathy with those residents. I don’t even have to hear their side before becoming seized of their matter. Why? Simple! I know what that move by the church means. I know what it entails for both sides. If you do not, just visit any magistrate court and hear the cases of landlords and tenants.
Now, by my donating my support to the residents, did I say, or suggest that the church is not on its rights legally-speaking? No! On the contrary, on that score, the church is spot-on. It is right in building a university as a means of educating the society and it is right to provide convenience by way of accommodation for the students of the institution, using its own facility.
But is the church right in evicting residents from their abode in the present Nigeria? That is where the matter is stuck in my throat? Mind you, some of the concerned residents could even be members of the church and could have contributed to the building of the said university.
The Archbishop or the priests, could even have zero monetary contribution to the university. Yet, they will be the ones pressing for the eviction of those with whose money the institution was built. Now how does this relate? Irony, did I hear you say?
But that is actually not at the heart of the matter. What is, is the larger implication for those tenants in the said buildings the Church is trying to repossess by their eviction. What is their fate? Where will they go?
Reading the well-laid, well-tailored account of the lawyer to the Church, it is not difficult to deduce his recourse to the law. Everything is clear – signed and sealed – six months quit notice for yearly tenants – ticked – seven days after the expiration – ticked – the next thing – the law – OUT – QUIT! That is the law!
Certainly, only few could miss the impersonal tinge of the lawyer in advancing the position of the church – using the handy instrument – THE LAW. Naturally, lawyers are supposed to be impersonal.
If not, how are they going to evict a widow from the only land left for her by the husband, just because a big man paid them to do so? Were lawyers not responsible for throwing Nigeria into the dark abyss it is today by defending those who stole the 2023 elections? So, yes! The law. It must be obeyed! Else, “society will be in chaos!”
But then, the question! What would Jesus Christ do in the same situation? Since the issue is not about the old retiree who needs the proceeds of those buildings to sustain his life, having been denied of his pension – we are talking about The Church – the body of Christ – is that the way to go?
Would Christ throw those out without caring where they would go because the law permits it? Don’t forget, the law of the Jews permitted them to stone Mary Magdalene to death for the sin of adultery? But did Christ permit it? So, don’t talk law to me, talk Christianity and Christ, since we’re talking about The Church – Christ’s Body. What would Christ do here?
Now, did you know that it is the prayer-point of many of your compatriots never to be remembered by their Nigerian landlords? Did you know the cost of renting a new apartment anywhere in Nigeria? Did you know that as an old tenant you were in earthly kingdom if you were not harassed by your landlord with quit notices or threats of them? Did you know some of the tenants, left without options, could be village-bound as a result? Is that the Church?
Yes! The Church has done well to build a university, even if, as usual, many of the contributors to such projects might not be able to access them. It is also the remit of the church to provide for the students. But is it right for the church to throw out struggling Nigerians into the street to do so?
These questions become even more relevant when the university project is not charity as in the days of old but purely commercial. Did I hear you shout – Money! Again, the question – What would Christ do?
Now, before you began to grumble – cast and bound, hear this. Yours truly is a Catholic – in a “State of Grace” – meaning a Communion-receiving Catholic. Yet, I ask!
What then should the Church do? Direct answer – buy a virgin land, construct hostels and get your students move in. Else, rent virgin buildings – there are many of them around. Don’t throw those residents into the streets. Yes! You have the law, but you are constrained by the bigger law – CHRIST – which is LOVE!
Now folks, before you wonder what this rant is all about, take time to read the below! May God give us the discerning spirit! IJN – Amen!
37 LIMCA ROAD NKPOR: FALLACIES v HARD FACTS.
The social media denizens have been inundated in recent days with blatant lies, half-truths,vile propaganda and outright blackmail against the Catholic Archdiocese of Onitsha by suborned individuals of other faiths, masquerading as Catholics.
The central message of these individuals is that the Catholic Archdiocese of Onitsha is chasing them away from their flats which, according to them, they have been occupying for ages. Now, let these propagandists know this and know peace:
1. No 37 Limca Road Onitsha, comprising 4 buildings,is the property of Igwe Okonkwo- Etusi of Eziowelle,a Knight of the Catholic Church .
2. As part of his support for the nascent Shanahan University, the said Igwe invited the Catholic Archdiocese of Onitsha to lease the property and use same as Hostels for the teeming and bourgeoning student population of Shanahan University owned by the Catholic Archdiocese of Onitsha .
3. For valuable consideration, a Deed of Lease was executed in August 2025, between Igwe Okonkwo-Etusi as Lessor and the Registered Trustee of the Roman Catholic Mission of the Archdiocese of Onitsha as Lessee.
4. The tenants were duly issued 6 months notices to quit and deliver up possession as required by law, which notices will expire 31st March 2026. In this connection , Barr Azubike Anazor was appointed by the said Igwe Okonkwo- Etusi as his solicitor in respect of the said Estate with full powers which include power to eject existing tenants from the buildings .
5. The rents paid to Igwe Okonkwo- Etusi expired since December 2025, yet the Catholic Archdiocese of Onitsha is not ejecting them and will not eject them until the expiry of the statutory notices, after which 7 days notices of owner’s intention to apply to court for possession will be issued.
6. It was an essential part of the Lease Agreement that a signpost should be mounted on the Estate indicating the use of the property as Hostels and Igwe Okonkwo- Etusi Estate name visibly added.
7. The said signpost was mounted on Tuesday,27/1/26 but some tenants of other denominations pulled it down, vandalized and defaced same. 8.
A written petition was forwarded to Ogidi Police Station whose men visited the site and invited the Estate Chairman to station this Monday morning.
9. People are advised to discountenance whatever lies they are being fed by certain individuals bent on frustrating the successful take-off and blossoming of Shanahan University. We know them and their ill-fated motives. Let them be assured that they can never succeed in this plot.
10. We are determined to protect and defend the rights and interests of the Church and will not give in to false propaganda and outright blackmail.
Barr Azubike Anazor , KSJI.
Counsel and Solicitor to the Catholic Archdiocese of Onitsha
By MAX AMUCHIE | The Sunday Stew
In the last two weeks, Parts One and Two diagnosed a structural mutation in the Nigerian state: a dual sovereignty system in which the Institutional Mirage performs authority while the Shadow Order exercises it, sustained by The Insecurity Triad as a mechanism of mutual reproduction.
What remains is the hardest question in political theory: not what is happening, but whether it can be reversed.
The answer is yes—but not through reform.
Systems that reproduce decay cannot be repaired within their own logic. They must be structurally interrupted.
The Trinity does not collapse. It is displaced.
From Ritual Governance to Peripheral Presence
The first reversal targets the geography of illusion.
The Institutional Mirage is concentrated in the symbolic centre—where governance is performed through summits, communiqués, and administrative ceremony—while dissolving at the periphery where authority is actually tested.
This produces a distorted state: visible in Abuja, absent in the borderlands.
To reverse the Trinity, the state must abandon Ritual Governance—the substitution of performance for presence—and return to the empirical occupation of territory.
This is not military occupation. It is administrative presence as sovereignty.
A state exists not when it speaks in the capital, but when:
a child attends a functioning school without paying a parallel tax of fear;
a farmer harvests without negotiating with non-state authority;
a dispute is resolved by a recognised court faster than an armed intermediary.
Governance is not restored by declaration. It is restored by continuity.
Where state presence becomes routine, the Shadow loses its monopoly on predictability.
From Pacification Bargaining to Sovereign Integrity
The second reversal confronts a deeper failure: negotiated sovereignty.
The state has increasingly drifted into a system of Negotiated Sovereignty sustained through what may be described as Pacification Bargaining—the purchase of temporary calm from rival authority structures through ransom logic, amnesty arrangements, protection payments, or informal accommodation.
This is not strategy. It is dependency disguised as pragmatism.
Every bargain strengthens The Insecurity Triad by:
monetising abduction economies;
legitimising territorial extraction;
reinforcing the Shadow’s role as a negotiating sovereign.
The result is a system of self-financing violence in which each concession funds the next cycle of coercion.
Pacification Bargaining does not resolve insecurity. It institutionalises it.
Each transaction deepens the perception that coercion is profitable, territorial pressure is negotiable, and sovereign authority is conditional rather than absolute.
Sovereign recovery therefore requires rupture in this economy.
The state must reassert a non-negotiable monopoly over:
taxation;
adjudication;
legitimate force.
Integrity, in this context, is not moral posture. It is institutional refusal to participate in markets of coercion.
A state that bargains over its coercive authority is not managing insecurity—it is outsourcing sovereignty.
The Critical Break: Dismantling the Insecurity Triad
To dismantle The Insecurity Triad is to break the loop between performed sovereignty and enforced sovereignty.
This cannot be achieved through security operations alone, though coercive force remains an essential and non-negotiable instrument of restoring empirical sovereignty. It requires something deeper: the reconstruction of institutional credibility in the very spaces the Institutional Mirage has abandoned.
It requires the state to stop performing governance and start delivering it. To stop negotiating the terms of its own authority and start enforcing them.
To recover the map—not in abstraction, but in detail: name by name, community by community—that armed actors are actively redrawing through coercion, taxation, and enforced renaming.
Dismantling the Triad is therefore not only a security task. It is a reversal of political geography itself.
The Cartographic Re-occupation of the Republic
The Shadow Order does not only occupy land. It reorganises meaning.
Through what may be understood as Constitutional Erasure, it renames territories, restructures local identity, and replaces the symbolic map through which authority is recognised.
Once this occurs, sovereignty is no longer contested physically alone—it is contested cognitively.
Cartographic Re-occupation is therefore not symbolic politics. It is structural restoration.
It requires three coordinated acts.
First, administrative re-anchoring: the immediate restoration of functioning institutions—schools, clinics, courts, and local administration—under continuous state presence.
Second, symbolic restoration: the reassertion of original geographic and civic identities through formal public renaming and constitutional recognition.
Third, cognitive consolidation: governance must cease to appear as intervention and become the default condition of life.
The state is not restored when it returns to territory. It is restored when territory returns to the state’s cognitive map.
Intellectual Closure: The State After Fragmentation
The deeper insight of this architecture is that sovereignty in Nigeria is no longer singular.
What has emerged is a fragmented order in which authority is distributed between competing logics of governance—one performed, one enforced, both partially functional, neither complete.
This is where African political thought clarifies the structure beneath the surface.
The logic of adaptive survival described by Jean-François Bayart explains why the state persists even as it weakens. Achille Mbembe explains how survival itself becomes managed rather than guaranteed.
Together, they clarify the central claim of the Trinity: this is not collapse. It is reorganisation.
Closing Movement
Nigeria does not face a singular collapse of authority. It faces a structured competition between performed sovereignty and functional sovereignty.
The Mirage still speaks in the language of the state.
The Shadow still governs in the language of necessity.
Between them, society survives by navigating two competing logics of order.
The question is no longer who governs.
It is whether governance itself can be reassembled into a single coherent structure.
The Reversal Condition: Sequential Sovereignty Restoration
The Trinity is reversible, but only in sequence.
Protection must be restored before compliance can shift.
Compliance must shift before territorial credibility stabilises.
Territorial credibility must stabilise before institutional authority can move from performance to function.
Any inversion of this order produces relapse.
The system is not resistant to reform. It is resistant to mis-sequencing.
The Trinity reverses only when sovereignty becomes empirically enforceable again through the sequential reconstitution of protection, compliance, and territorial credibility, thereby disrupting the mutual reproduction loop between the Institutional Mirage and the Shadow Order sustained by The Insecurity Triad.
Where this sequence fails, the loop does not weaken. It adapts.
The Social Contract Is Not Broken — It Is Being Replaced
There can be no social contract in a state where the sovereign performs authority it does not possess, negotiates with rivals it cannot defeat, and watches—from the polished corridors of Abuja—as the names of its own communities are erased from the landscape it claims to govern.
The conventional framing of Nigeria’s crisis describes a broken social contract: the state has failed its obligations, and the people are paying the price.
That framing is not wrong. But it is insufficient.
A broken contract implies a single agreement that has lapsed—and the possibility, in principle, of renegotiation and restoration.
What the Trinity of State Decay reveals is something more structural.
The social contract is not merely broken. It is being replaced.
In the spaces where the Institutional Mirage does not reach—in the northwest, northeast, and Middle Belt, in renamed villages and abandoned farmlands—a rival contract is being written.
On rival terms. Under rival authority. With rival consequences for those who refuse to sign.
The Shadow Order does not offer freedom. It offers a different captivity—one organised around extraction, fear, and the brutal clarity of power that does not pretend to be something it is not.
Within its own logic, it is internally consistent and therefore predictable.
And in conditions where protection becomes uncertain and uneven, predictability itself begins to function as a substitute for legitimacy—not as consent, but as adaptation under constraint.
The Institutional Mirage, by contrast, sustains a different form of instability: the unpredictability of protection, the inconsistency of enforcement, and the performance of authority that does not reliably translate into outcomes.
It is this asymmetry—between predictable coercion and unpredictable protection—that accelerates the silent transfer of compliance from formal sovereignty to rival order.
Conventional state failure frameworks assume a linear erosion of capacity.
The Trinity departs from this by demonstrating a dual-state condition in which formal and rival sovereignties coexist, interact, and reinforce decay.
Nigeria is not a failed state.
It is a state in the grip of a Trinity.
The Definition
Drawing on the full architecture of the foregoing analysis, I now offer a formulation of the Trinity of State Decay theory:
The Trinity of State Decay is the decoupling of a state into rival sovereignties: the Institutional Mirage, which performs authority without fully possessing it, and the Shadow Order—or competing Shadow Orders—which exercises de facto authority in spaces the Mirage has vacated, both sustained by The Insecurity Triad as the mechanism of their mutual reproduction.
The Trinity intensifies where the Mirage fragments into competing centres of performed authority, accelerating the transfer of empirical sovereignty to rival structures.
The Trinity reverses only when sovereignty becomes empirically enforceable again as a stable condition of governance.
This condition is not defined by the mere presence of the state, but by the alignment of three realities: protection must be enforceable, compliance must orient toward the state, and territorial authority must remain continuous.
Where these diverge, sovereignty fragments.
Where they converge, sovereignty reconstitutes.
Recovery is not repair or return. It is the production of a new equilibrium in which the Mirage collapses into function, the Shadow is displaced, and The Insecurity Triad loses its organising role.
This condition is produced through sequence: protection must precede compliance, compliance must precede territorial credibility, and territorial credibility must precede institutional function. Any inversion produces relapse; where the sequence holds, the loop breaks.
While derived from the Nigerian case, the Trinity offers a generalisable framework for analysing state decay in contexts where formal sovereignty persists alongside entrenched systems of rival governance.
Stay seasoned.
•Concluded
•Dr. Max Amuchie is the CEO of Sundiata Post and architect of The Insecurity Triad Analytical Framework, and the Trinity of State Decay theory. 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
Godwin Obaseki, former Governor of Edo State was the first to raise the alarm. He rang the bell in the most dramatic manner in that video that went viral on the heels of the 2023 presidential election. It was about the impending tsunami confronting the Nigerian political space – the Peter Obi phenomenon!
The forum the ex-governor spoke was supposed to be a family meeting – a kitchen cabinet affair, where he interacted with the inner caucus of his Peoples Democratic Party (PDP) in his state. But he ended up not only alerting the nation, but passing the message about the new reality in the must pungent, direct and unobtrusive manner – something new has come – Peter Obi.
Whether it was meant to be a warning, an admonition or simply a subject of amusement – as the governor seemed tickled while delivering it – Obaseki’s words in that outing hit the right spot in national consciousness across board. The young, the old, the healthy and the infirm, all heard it clearly. Now whatever they did individually remains a different kettle of fish.
In that encounter, Obaseki had told his audience how, despite being a governor and the engine room of the PDP in the state, his own family had turned against him with all children and other young members enlisting into the Obidient Movement and how that was true of every other family in Nigeria.
Now, was Obaseki’s depiction false? Didn’t it come to pass on February 25, 2023, when Nigerians went to the polls? If Yakubu Mahmoud and his INEC had not contrived that technical glitches arrangement to abjure the mandate of the people in line with the grab, snatch and run philosophy of the present beneficiary of that obvious heist, Obi certainly would have been Nigerian President.
Had that happened, Obi’s would have been not only a clean and wholesome mandate, untainted by the paintbrush of rigging or other electoral infamies bespattering previous efforts, it would have been a national mandate – delivered by the people of Nigeria – likened only to Moshood Abiola’s June 12, 1993 presidential election victory.
In fact, so pan-Nigerian was the Peter Obi effort that Nigerians of all ethnic and religious persuasions came together and on their own, in clusters, within housing estates, in villages and communities, contributed money to fund their individual campaigns to promote the project of getting him to the Aso Rock Villa for the nation’s number one job.
Nigerians abroad – Yoruba – Hausa – Ibibio – Jukun – Igala – Tiv – Kalabari – Igbo – Edo – made special arrangements to return home with the sole purpose of not only promoting the agenda, but actually making the idea a reality by casting their votes for him.
Obi was the only one out of the lot that contested the election in 2023 that secured the endorsement of virtually all the ethic organisations across Nigeria.
Afenifere – the pan-Yoruba socio-cultural organisation – the Middle-Belt Forum (MBF) from the North Central – Pan-Niger Delta Forum PANDEF – for the South South region and Ohanaeze – their South East counterpart – all came together to declare their support for his presidential ambition.
Now this is the same person that some naysayers are labouring too hard, day and night to closet inside the straightjacket of ethnicity and religion. From Reno Omokri to Daniel Bwala to Bayo Onanuga and others controlling working from the Presidency to their counterparts at the Blantyre Plaza APC secretariat in Abuja – they continue to trumpet the spurious, bogus and fake narrative of Obi’s ambition being steeped in some sort of Igbo agenda.
Ironically, out of the entire lot, the selfsame Obi, is the only one who came out to boldly declare that nobody should cast a vote for him because he is Igbo, rather, they should do so because they are convinced about his ability to deliver on a new Nigeria of their dreams. No other had the courage to make such a bold declaration.
Surprisingly, even Wole Soyinka, one of Nigeria’s most iconic figures – a central voice in national and international affairs – Nigeria’s man of the century – the Kongi himself – who had hitherto shot himself to a position of a super being – of immortality – beyond reproach – without any credible reason even by his own conjecture – called the Obi ambition – an IPOB agenda.
That underscores the seriousness of the entire scenario. But interestingly, no matter how they try to trumpet it, their efforts have continued to mimic a snake striking at the shell of the tortoise with the aim of infusing its killer poison.
Their frustration not only hinges on this apparent failure but their current desperation too! The Obi brand has continued to soar beyond comprehension. So, when you hear the echoes of ethnic baiting, religious smears or other primordial sentiments, just know they are trying to increase the tempo of the din! Such a frustrating task!
My name is Sunny Igboanugo, I’m The Tiny Voice!
“This is Lagos!”
How many of you have seen this sign that introduces you into Lagos? Whoever coined that expression is highly ingenious because the essence of those three words ensconces a lot within its bowels.
It could mean that Lagos is a land of opportunities, where a man who started off as a truck loader at Iddo Motor Park, could discover opportunities to become the next billionaire around. There is a surfeit of examples.
It could also be introducing you to Nigeria’s Centre of Excellence and the pride of the nation where high-stake activities from the signing of multi-billion-dollar transactions conducted in the penthouses of Ikoyi and Victoria Island and the beautiful ambiances of the Victoria Garden City (VGC), Lekki, Banana Island and other high-brow places mimic other big cities across the globe.
Yet, it could also be a warning to the new entrants to the fact that Lagos is not for the faint-hearted, the indolent and imprudent. In other words, Lagos is not a place to loose-guard, as it is said in the local parlance, but a city where street-wisdom is as important as existence itself being the major factor and fine line between success and failure.
For me, the third example is the most relevant and essential here, because it is quite germane to the matter at hand – the current political scenario in Nigeria – regarding Peter Obi and Atiku Abubakar. Obi’s defection from the African Democratic Congress (ADC) to the Nigerian Democratic Congress (NDC), is a demonstrable example of street-wisdom at play and an emphatic message of its potency!
Since Sunday when it came to the fore that Obi had dumped the ADC and moved to the new party alongside Rabiu Kwankwaso, his new-found ally, the Atiku camp has remained on the offensive, raising the battle-cry – BETRAYAL!
They say Obi abandoning the ADC ship and porting to the NDC represents a betrayal of not only Atiku and the coalition arrangement but the battle to end the calamitous governance President Bola Tinubu – its main goal. How laughable!
Dino Melaye – Obi detests the heat of a kitchen and prefers an air-conditioned one. If he couldn’t face party primaries, having not participated in any right from his APGA days, how would he face the presidential election?
Dele Momodu – I would have wished that Obi would have waited to test his popularity in ADC…Obi did not leave because of Atiku, he left because he knew he lacked the capacity to take on Atiku.”
Even Babachir Lawal – a hitherto Obi supporter, fired his own arrow – Obi is shifty! A politician who fears elections, have no business being one. He doesn’t want to participate in primaries. He prefers a consensus candidate and that consensus must be him!
All the well-choreographed mantra, you hear from these guys, bespeak more of lamentations at missed plot to capture Obi into Atiku’s inextricable ADC web than reality of Obi lacking the sturdiness, durability and gusto to face tough battles.
In fact, Obi has nothing to prove in terms of his ability to fight. He proved this in the 2023. So by this outing alone the pale, trembling coward image they’re trying to sell to the world through this desperate narrative, falls flat on its face. But there’s more!
Talking about battles and the heat of the kitchen, this was the same Obi that stood through the courts to snatch his stolen mandate after it was snatched by the hounds in the 2003 governorship elections in his home Anambra.
This was the same Obi that sacked Chris Ngige in 2006 to retrieve his mandate and Andy Uba in 2027 in the tenure interpretation case – two seating governors in a space of one year. Who else has achieved this? This was the same Obi, who fought and returned to office after he was impeached from office as a governor.
Isn’t it laughable that it is the same man they claim is afraid to fight? What Obi is afraid of is his name being soiled in any way. It was for the reason of maintaining a clean name that he would rather yield to the pain of impeachment than offer bribes to the members of then Anambra State House of Assembly to spare his job.
Obi simply showed the hounds in ADC the import of that inscription – This is Lagos. It showed how much he understood its implication in terms of street-wisdom. How could Atiku and his men believe they could outwit Obi in that manner?
It’s like urging Ishi-Udene, my village dibia to sit at a beautiful table underneath which you buried a drum of boiling oil. He would have seen the danger in his divinity pot long before you concluded the plot.
Obi, fighting for the ADC ticket is akin to that dapper-looking bank manager, decked in designer suits, alighting from his sleek automobile and engaging those red-eyed, broken-tooted, scared faces at Mushin, Agege or Ajegunle bus stops, just to prove his toughness. What’s the use?
Now, picture this! You ran into a crowd and out of curiosity, went to observe, only to discover your spouse, clothes off, drenched in mud, broken bottles in hand, in roforofo fight at Oshodi bus stop!
Would you excuse your spouse even if provoked into that fight or celebrate the outcome, assuming the opponent was beaten to a pulp and taught a lesson?
For Peter Obi to engage in the ADC battle, it would not only take energy and sweat, it would certainly take away INTEGRITY and CREDIBILITY – the two elements that give essence to the Obi brand.
That would mean committing suicide to polish an ego. That is foolhardiness! The last time I checked, recklessness is the opposite of wisdom. And Peter Gregory Obi is not foolish. He’s a wise man!
My name is Sunny Igboanugo, I’m The Tiny Voice!
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