Fraternities Are Viruses In Nigeria 13 – The Disintegration

The most extreme poisoning cases in history
The leading University Campus Grown Fraternities (UCGF) have had a long run of durability in their existence. Like many glorified dictatorships, autocracies and predatory cults, their enduring survival is a function of the longevity of the founder or historical leader. There is no retirement- some are late and some are present.
The “cult of personality” of the historical leader prevents the development of consistent and well-enforced institutions, laws or rules within the UCGF. His changing moods, whims and preferences rule the UCGF as he pleases. The challenges to his inconsistencies are few and attract punitive sanctions. The outcome is that the UCGF is always in a state of permanent uncertainty; every member has to wait for the latest deceptions, half-truths, excuses, threats, punishments, exclusions or instructions of the leader to know what will happen next. Keeping members guessing is one of the most ancient tricks of cult leaders. The problem resulting is that the cult leader never lives forever. He will eventually become too ill or senile to lead, or he will pass away someday. That is when the succession battles and disintegration begin; he never thought any successor a good enough replacement. The scramble for power on his departure can be desperate and violent – many will eat and drink poison.

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Do The Urhobo People Need Saviours or Leaders?

 

At the moment the Urhobo nation is both essentially saviourless and leaderless, forget the ethnic bosses. Chiefs Mukoro Mowoe, Michael Ibru, David Ejoor, Great Ogboru, and James Ibori have all been arguably seen as saviours of the Urhobo nation. However, only the legacies of Mowoe and Ibru remain as genuine saviours unperturbed and Mowoe the singular unobstructed unifying leader of Western, Central and Eastern [Isoko] Urhobo. This is shocking considering that Mowoe, the foremost Urhobo nationalist and first president-general of the Urhobo Progress Union (UPU), died 70 years ago. This no disrespect to (Urhobo Progress Union) UPU and its host of influential leaders. The Urhobo people have produced many illustrious sons and daughters in many endeavours of life, some even rivalling in achievement the five named saviours. One may wonder what it is that distinguishes these five men as saviours to Urhobos but not necessarily leaders? Continue reading

The Ontology of the African III: The Leaders

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The African leader like the African he rules has a derisory ontology. With billions of dollars stashed away in foreign accounts, endless terms in office and the excessive paraphernalia of power, these have become the identifiers of the African leader. The one destined lead African nations seem unable to escape it, either by choice or curse. From a people do their leaders emerge; they are no different from their compatriots except by rank and vocation. At least they look African, which is part of their ontology. No one cares where an African leader got his education, his tenures in office, her family background or his religion except for a few. No one cares about his ideology or philosophy. That is how derisory the ontology of the African leader is. He is nothing to anyone, but those he represents and whose stomach he fills. For most of these leaders, their citizens are utterly ashamed of them.

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