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Now Fubara Has “conquered” Wike, What’s next? By Rotimi Fasan
Now Fubara Has “conquered” Wike, What’s next? By Rotimi Fasan
Action Peoples Party, Sim Fubara’s proxy party, the special purpose vehicle through which he is establishing his own hegemony, is certainly full of action, having made a near clean-sweep of the available seats in the 23 Local Government Areas of Rivers State. Twenty two of these seats are now under the control of the APP, an unknown quantity of a political party that has suddenly emerged and taken over control of the LGAs in that state in the last couple of weeks.
It’s the same story from Akwa Ibom State to Benue State- elections conducted by State Independent Electoral Commissions are a charade. They are nothing if not the kind of political magic that only a Nigerian politician is capable of. Siminalayi Fubara, the Rivers State governor, appears to be learning the wrong lessons fast. With this, he must fancy himself as a godfather even if he would like to pretend he is not. In his book, only Nyesom Wike can be a godfather.
For many of his supporters in the Peoples Democratic Party, especially the do-gooders within and outside the state, the so-called elders and leaders that have been fanning the embers of division and fishing in troubled waters while posturing as impartial arbiters, Sim Fubara is the new power house of Rivers State politics. He has had to do this standing over the carcass of the party that brought him to power, and some in that party seem to be happy or, at least, satisfied with it.
Former Vice President, Atiku Abubakar, has praised Fubara for standing up for the people and putting an end to political godfatherism in Rivers. Has he not called the bluff of “federal might” epitomised in his sharp criticism of Kayode Egbetokun, the Inspector General of Police, and the entire Police establishment that stayed away from the venues of the election in a feigned and selective obedience of a court ruling?
Others in his camp have spoken in a similar vein of praising him for securing his freedom from an overbearing benefactor and godfather. Fubara is himself savouring the praises and swelling with pride. His natural stoop and slightly raised shoulders seem to be rising some inches more and he is surely getting more confident in his utterances. But is he really free or has he simply exchanged one godfather for several others?
No doubt, he is the godfather of the winners of the chairs across the local councils in the state. Those discerning enough would have seen and heard this in his words to his new followers during the swearing-in ceremony that held, unprecedentedly, on a Sunday, a day after the election, of all the possible days that the new chairpersons could have been sworn-in. Fubara was in a hurry to beat the October 31 Supreme Court deadline for the conduct of all local government elections or there would be no allocation to the local governments still under any form of interim arrangement.
Fubara told the chairmen in very clear terms that none of them under normal circumstances, by which he meant the dispensation he had supposedly just terminated, the “ancien regime” of godfathers symbolised by Wike- none of them he said could have emerged as chair of their LGA under normal circumstances. In his own words: “Na who dash monkey…?” Sim Fubara should have completed that folk sarcasm: “Na who dash monkey banana?” by going ahead to tell the world that he was, indeed, the one, the new godfather, that dashed monkey banana in this case. To go by his metaphor, these monkeys (read chairmen), now created or re-created in his image, must, like true monkeys, simulate his every move and act in his image. They must anticipate his command and do his bidding. He has paid the piper and must now call the tune to which the men must dance.
But he didn’t complete his statement and left his concluding words hanging in the air for the wise among his listeners, especially the chairs, to fill. There might not have been any menace in his voice but only a fool would fail to get the import of his words, a veiled warning to these beneficiaries of his generousity to know where their bread was/is buttered and never forget their benefactor. The governor may have won this battle but has he won the war? The war is still raging with the violence now erupting in the different local government council headquarters which the police vacated upon the emergence of the new council heads.
What Governor Fubara has not been able to say is that he is also the product of a godfather and that without that godfather: Na who dash monkey. Fubara could not have emerged the governor of Rivers but for Wike who also rose through a process of godfatherism. In an old footage that was exhumed by his opponents shortly before the latest election, Wike in condemnation of godfatherism can be heard saying Rivers is not Lagos just as Godwin Obaseki has been saying since 2019.
We don’t know if Obaseki still believes his own words in the wake of the defeat of his candidate three weeks ago. The remark by Wike was made against Bola Tinubu in the heat of his campaign to unseat Akinwumi Ambode as governor. Every governor who rose through the instrumentality of a godfather has gone ahead to castigate the process while erecting their own fiefdom. That was what recently played out in the governorship election in Edo State.
An emerging godfather rails against their benefactor and, sometimes, a so-called federal might. While some succeed in that struggle, others fail. It’s all a matter of strategy. Sim Fubara’s problem is that he was too quick to claim freedom. The patience that helped him to deceive Wike into seeing him as pliant enough to be chosen as governor should have guided him to wait at least two years (time enough to register his presence with the people of Rivers, govern a bit to take over the structures of governance) before showing his hand. But he couldn’t just wait to be his own man.
The consequence is that he has spent at least 12 of the last 18 months he has been in office fighting fire and trying to keep Wike at bay. The PDP structure in that state is firmly under the control of Wike just as a part of the APC bows to him. What happened in Rivers last week could not have been an election. It was a selection and a challenge of its outcome in court might reveal a can of worms. Does a voters’ register of these APP members exist and are these winners in them? Can Fubara stay the course and win re-election on the platform of APP?
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.