To be in a UCGF (University Campus Grown Fraternity) as a member in 2017 under the terms and conditions they are currently operated is to voluntarily be a slave unless you are a “Slave Master” or his favoured client. The fight to be a slave master is the goal of many an unwitting ambitious UCGF member but where does it get them? (See: Climbing the “Fraternity Ladder”: Ambitions, Wickedness and Nothingness http://wp.me/p1bOKH-zC).
The diary titled The Leadership of a Bad Brother (http://wp.me/p1bOKH-Db) is herein given its second rendering. It is the case the bad leadership, especially of the professional kind, is an increasing occurrence as well as having gained broad unwitting acceptance in society and therefore nothing is done about. However, bad leadership mostly is unexpected and obscured thrives. We shall continue to examine the nature and incidence bad leadership as it affects the lives of people individually and collectively, whether formally or informally, legally or illegally, secretly or openly. Continue reading
If you have read “Fraternities are Viruses in Nigeria” parts 1, 2, 3 and 4 you will not need any introduction to the hypocrisy and psychopathy of UCGFs (University Campus Grown Fraternities). UCGFs are simply organisations that trumpet the ‘mantra of altruism and selflessness’ to society and their own unwitting members while in reality they are driven by creating ‘selfish social genes’ and breeding cadres of Suckers, Cheaters and Grudgers. Continue reading
Most University Campus Grown Fraternities (UCGFs) started off as idealistic brotherhoods with the reverie of changing some aspects of society. Most founding members never really believed it would achieve its aim, become a big phenomenon or even become a menace to society (which they have become). Most of the young founders were academics and intellectuals but none were good organisers; “Frankenstein’s monster” came too early. The plethora of organisational failures that came to plague UCGFs are infectious.
The ontology of the African is a creature of exploitation, historical and contemporary. The late Dr Abdul Rahim Tajudeen, former head of the Pan-African Movement, was a vehement opponent of do-gooding foreign aid. To him, when the African adopts the attitudes of the non-African towards the exploitation of the Africa and its peoples it necessarily has to create much concern. What disturbed Dr Tajudeen most was the contemptuous and cynical “image of Africa” exploited by non-African charities and African governments to raise money in non-African societies. Stories of immunisation aid projects used as “human experiment labs” are regular occurrences. How about the fictitious characterisations of Africa with terms like “mineral curse” and “neopatrimonial state”? Imagine “poverty tourism” which is on the rise today whereby non-Africans visit African slums to “enjoy pleasures of the African in suffering”; sheer Schadenfreude! With such an ontology should it be shocking if the is asked, “Are Africans also human beings?” Continue reading