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Eguavoen’s Tough Call
Eguavoen’s Tough Call
by Patrick Omorodion
Albert Nelson, better known by his stage name Albert King, was an American left-handed guitarist and singer regarded as one of the greatest and most influential blues guitarists of all time. He died of heart attack in 1992.
He sang a popular song, ‘Everybody wants to go to heaven’ with lines like this, ‘Everybody wants to laugh. Ah, but nobody wants to cry. Everybody want to hear the truth but yet, everybody wants to tell a lie. Everybody wants to go to heaven. But nobody wants to die’.
This is the truth about human beings. They want better things which comes with saying it the way it is, but they are afraid to lead the way. Talk about belling the proverbial cat, it is being brave enough to do something that will be good for a group that you are part of, but is dangerous or difficult.
Everybody seems to agree that we’ve got to bell the cat, but no one wants to step forward and volunteer to lead.
For many years, Nigerian football coaches have been used and dumped by the Nigeria Football Federation, especially to fill the gap whenever the over pampered foreign coaches they hire throw their jobs back at their faces.
Or when they feel done in by them after believing that they were the Messiah they needed to take Nigeria’s football to a level that their Nigerian counterparts could ever get to.
Name them, Festus Onigbinde, late Paul Hamilton, late Shaibu Amodu, late Stephen Keshi, Augustine Eguavoen, Sunday Oliseh and Samson Siasia. All of these coaches have been used as interim coaches whenever the football federation found it difficult in getting foreign coaches to handle the Super Eagles. None of them have ever been given a permanent contract even for a short period with good conditions like their foreign counterparts..
This is because these coaches are quick at accepting anything thrown at them just to answer the name ‘Super Eagles Coach’. They never get to sit with the NFF to discuss the conditions of service.
However, when they are owed salary or dumped unceremoniously, they run to the media to cry about the injustice meted to them by the NFF.
It is however, a surprise that Eguavoen has come out to spell out the conditions under which he will accept to handle the national team on a permanent basis if approached with the offer.
No one can stop me anymore, says Humblesmith, releases ‘Sochi ‘
As the technical director of the federation, he was drafted to handle the team when the NFF’s attempt to hire Bruno Labbadia after the exit of Jose Peseiro fell flat.
Eguavoen has already led the Eagles in two AFCON qualifiers, beating Gernot Rohr’s Benin Republic in Uyo and drawing with Rwanda in Kigali.
Coming after the disastrous outing of Finidi George in two 2026 World Cup qualifiers against South Africa and Benin Republic, Nigerians who were shocked by the shambolic display of the Super Eagles are beginning to sing Eguavoen’s praises, advocating a permanent deal for him.
The NFF who are still in a quandary over how to get a foreign coach, which is their priority, maybe thinking along that line especially as they may not have the scarce foreign exchange to hire one for now, considering the approach of the 2025 AFCON Finals.
This maybe the reason why Eguavoen, known for not wanting to rock the boat, may have chosen to bell the proverbial cat for the much undermined indigenous coaches for the first time.
While speaking with Brila FM recently, he hinted that he was not ready to jump at the offer of a permanent job without conditions like a long-term contract, patience and support to succeed at the job
Hear him: “If I were to switch permanently, it’s something I’d need to sit down, reflect and think deeply about because it’s not a small job. It will be a tough one. You have to give me long-term contract with patience and clauses in that contract because winning is not guaranteed every week or day. You will give me time to tweak the team till I find what I want.”
He wants to be given a long contract like the foreign coaches get, which will allow him plan a workable strategy to succeed.
He said, “In 2006, I was there for six months, every other time it was two months, two games or three games. Clemens Westerhof was in charge between 1989 and 1994, (Gernot) Rohr was there for six years. They got some
time. I never got straight two years.”
This is a very tough call he is making to the NFF. It’s going to be a choice that may be very difficult for the Ibrahim Gusau-led Board to make, knowing their lack of confidence in indigenous coaches.
If Senegal damned foreign coaches and gave their own, Aliou Cisse the support for nine years and he succeeded before he was shoved aside recenly, then the NFF should for once give it a try with our local coaches too.
It is high time the NFF stopped pandering to criticisms from fans and the media to make decisions on local coaches. They should know that what is good for the goose should equally be good for the gander. The same support, good salary and a good contract the foreign coaches get should be given to indigenous coaches too.
Kudos to Eguavoen for finally stepping up to bell the cat with his tough call on the NFF.
N.B. Next week, I will celebrate an avid reader of this Column and Sunday Vanguard, a great Nigerian, a nonagenarian, boardroom guru and a sports man in his school days, Dr. Michael Olawale Omolayole who turns 96 that day. Congratulations in advance sir.
By Benedict Binebai
Manipulative history often distorts the truth by presenting a biased interpretation of events, omitting key facts, and misrepresenting evidence to fit a specific narrative or ideology. This can be achieved through propaganda, simplification, or stereotyping, which can be used to influence opinions or beliefs.The Itsekiri history of Warri justifies the subheadings of manipulative history in the following ways:
Biased Interpretation
The Itsekiri narrative often portrays themselves as the sole founders and owners of Warri, downplaying the roles and contributions of other communities, such as the Urhobo and Ijaw. This selective presentation of facts supports a predetermined narrative of Itsekiri dominance and ownership.
Omission of Key Facts
The Itsekiri narrative often omits or glosses over the historical conflicts and power struggles between the Itsekiri and other communities, such as the Urhobo and Ijaw. This omission of key facts creates an incomplete and inaccurate picture of Warri’s history.
Distortion of Evidence
The Itsekiri narrative often misrepresents or manipulates historical evidence to support their claims to dominance and ownership. For example, they may emphasize their historical relationships with European colonizers to justify their perceived superiority over other communities.
Propaganda
The narrative often uses emotive language and loaded terminology to influence readers’ opinions or beliefs. For example, they use terms like “founding fathers” or “traditional owners” to emphasize their perceived historical rights and privileges.
Simplification or Stereotyping
The Itsekiri narrative often oversimplifies the complex historical relationships between the Itsekiri and other communities, portraying themselves as the sole beneficiaries of Western education, Christianity, and modernization. This oversimplification perpetuates negative stereotypes about other communities and reinforces Itsekiri exceptionalism.
Lack of Transparency
The Itsekiri narrative often lacks transparency regarding its sources, methods, and potential biases. This lack of transparency makes it difficult to evaluate the historical narrative critically and identify potential manipulations or distortions.
Emotional Manipulation
The Itsekiri narrative often uses emotive appeals or sensationalism to elicit a specific response or reaction from readers. For example, they may emphasize their historical cultural heritage or traditional practices to evoke a sense of nostalgia or pride, while downplaying the cultural heritage and traditions of other communities.
By examining the Itsekiri history of Warri through these subheadings, it becomes clear that the narrative exhibits characteristics of manipulative history, which can be used to justify a particular agenda or ideology.
Consequences of Manipulative History
Manipulative history can have far-reaching consequences, including the perpetuation of biases and stereotypes, justification of oppression or dominance, and erosion of trust in historical narratives and institutions. By distorting the past, manipulative history can create a false narrative that supports a particular agenda or ideology, leading to ongoing social and cultural tensions. This can contribute to polarization and conflict, as certain groups may feel marginalized or excluded from the dominant narrative.
The consequences of manipulative history can also be seen in the loss of cultural heritage and the undermining of critical thinking. By erasing or distorting certain narratives or perspectives, manipulative history can lead to a lack of understanding and appreciation for the complexities of the past. Furthermore, manipulative history can inform poor decision-making and policy development in the present, as inaccurate lessons are drawn from a distorted past. Ultimately, manipulative history can have a profound impact on our understanding of ourselves and our place in the world, highlighting the importance of promoting accurate and nuanced historical narratives.
Column – IduwiniVoice
Where falsehood reigns for decades, truth can reign everlastingly. This underscores the enduring power of truth, even in the face of prolonged deception. This notion is particularly pertinent in contexts where misinformation and falsehoods have been deeply ingrained in societal narratives, such as in the case of the “Warri Falsehood” and the “Warri Truth.” Here, the city of Warri in Nigeria serves as a microcosm for the struggle between falsehood and truth, where decades of misrepresentation and distortion can be challenged by the emergence of authentic voices and narratives.
The Warri Falsehood may manifest in various forms, including historical revisionism, cultural appropriation, or the suppression of marginalised voices. For instance, the dominant narratives surrounding Warri’s history and culture may have been shaped by those in positions of power, often to the detriment of the city’s indigenous communities. However, the Warri Truth represents a counter-narrative that seeks to reclaim and reassert the authentic experiences and perspectives of the region’s people. This truth-telling can take many forms, including art, literature, and oral traditions.
The struggle between the Warri Falsehood and the Warri Truth is not merely an academic or intellectual exercise; it has real-world implications for the people of Warri and beyond. When falsehoods are allowed to reign unchecked, they can perpetuate harm, injustice, and inequality. Conversely, the emergence of truth can be a powerful catalyst for healing, reconciliation, and social change. By amplifying the voices and stories of marginalised communities, the Warri Truth can help to create a more nuanced and accurate understanding of the region’s history and culture.
Ultimately, the triumph of truth over falsehood requires a sustained commitment to critical inquiry, cultural preservation, and community engagement. As the people of Warri and other affected communities continue to challenge dominant narratives and assert their own truths, they can create a more just and equitable society. By embracing the complexities and diversity of their experiences, the Warri Truth can reign everlastingly, providing a powerful testament to the enduring power of authenticity and resilience.
Truth is God’s greatest virtue of existence; let us respect and celebrate it.
Igumugumu
Prof. Benedict Binebai
The chains that bind us come in many forms – oppression, ignorance, fear. They weigh us down, restrict our potential, and silence our voices. But there is a powerful force that can shatter these chains: truth. When we confront the truth, no matter how difficult or uncomfortable, we begin to break free from the shackles that hold us back.
Truth has a way of illuminating the darkest corners of our minds and societies. It exposes the lies, the injustices, and the inequalities that perpetuate our bondage. As we embrace the truth, we gain the strength and courage to challenge the status quo, to demand change, and to fight for our rights. The chains that once bound us begin to weaken, and we start to feel the warmth of freedom’s breeze on our skin.
Breaking chains with truth is not a one-time event; it’s a continuous process. It requires vigilance, determination, and a commitment to seeking knowledge and understanding. As we uncover more truths, we become more empowered to take control of our lives, to make informed decisions, and to shape our own destinies. The chains that once held us captive begin to crumble, and we emerge stronger, wiser, and more resilient.
When we break chains with truth, we not only liberate ourselves, but also inspire others to do the same. Our stories, our experiences, and our triumphs become beacons of hope for those still trapped in the darkness of ignorance and oppression. As we march forward, hand in hand, truth becomes the rallying cry that unites us in our quest for freedom, justice, and equality. Together, we can shatter the chains that bind us and forge a brighter, more enlightened future.