As Buhari conducts Tinubu round the villa…

By Festus Adedayo

Going by logic and antecedents, it will be difficult for Tinubu to properly situate the scale of justice in Nigeria. His IOUs will predictably tilt towards those same principalities and powers for whom injustice is a core condiment in their broth. I pray however that he pleasantly shocks cynics like me. If he does, hope will begin to build in the Nigerian people, as Maya Angelou wrote in her poem, Still I Rise, “With the certainty of tides, Just like hopes springing high.”

Forget their pretensions and volte-faces, when outgoing Nigerian public officials wake up tomorrow, May 29, they will wake up into emptiness. That void cannot be filled by the wealth they acquired in office. Nor can it be impeached by Muhammadu Buhari’s reported haste to flee Aso Villa tomorrow. At the launch of a book on his administration at the Presidential Villa on Friday, the outgoing president had said: “I assure you, I have been counting the days; I am looking forward to Monday very desperately. I will use the weekend to sign some of the papers so that from Eagles Square, I will fly to Kaduna and eventually go to Daura.”

Buhari’s wife, Aisha, was to later rubbish his de-masculinity of Aso Rock. In its stead, she replaced it with a desire for the continuation of the flow of the free money and power of government. At the launch of a book entitled The Journey of a Military Wife on Friday, she asked for First Ladies whose roles the constitution does not recognize to be given parity of office privileges with their spouses. Under Nigerian law, presidents and allied officials are given their salaries for life, their medical treatments and that of their family members paid for by the state, with yearly procurement of vehicles and other benefits, among many others.

“They should consider us as former First Ladies. They should incorporate the First Ladies, give us some privileges that we deserve as First Ladies,” she demanded. Aisha also further gave the issue a feminist re-reading, against the grain of the African masculinist cultural background which has ensured centuries of uneven devolution of powers. The system should not give these privileges “just to the former presidents,” she advised.

Of all life’s existential acquisitions – wealth, fame, women, money, power and the lot – the most transient, most fleeting and ephemeral of all is power. Power is the most un-enduring. Former presidential spokesman, Reuben Abati, put it in its crudest, street lingo form when he said, eight years ago, that his phone stopped ringing immediately he stepped out of power. Power is the fair-weather friend that will not be there for you in your time of loneliness. It perhaps was what the holy writ had in mind when it ascribed to life the fleetingness of vapour.

While all their acquisitions in office in the last four or eight years may still be there – cars, houses, money and the lubricants of power, (forgive my sexism) – by now, power must be carrying away its last portmanteau from the apartment of the yesterday public office holder. Yoruba put this existential emptiness starkly when they refer to ex-power wielders as eni ana – yesterday’s men. It was from Late Governor Abiola Ajimobi – God rests his soul – that I first encountered the Yoruba proverbial capture of the evanescence nature of life. Yoruba capture it in their wise-saying when they say that no one rushes to make way for he who once rode a horse – a kii yago f’elesin ana.

One of the reasons for the emptiness that these public officials will begin to encounter from tomorrow stems from the monarchical nature of Nigeria’s presidential democracy. Officials of western democracies where our system of government was inherited would find it easier to confront this emptiness of power and office. This is because, with them, office carries less indiscriminate wielding of power. Here in Nigeria, we are driven by the Kabiyesi syndrome perception of power. The public official is the unquestionable titular, second-in-command only to the gods. This is why, for these Nigerian office holders, the transition tomorrow from power to the streets is capable of making one miserable. It can be likened to the deposition of a king, a man who was once the Kabiyesi – the unquestionable.

Tomorrow, the baton of power will change. History has been unusually kind to Buhari. Like Olusegun Obasanjo, he has had the opportunity of being the Nigerian Head of State twice, both as military and civilian leader. He could have been killed in 1983 the same way his fellow coup plotter, Ibrahim Ahmed Bako, had life snuffed out of him in the process of staging the coup. In their bid to dispossess Shehu Shagari of presidential power, Bako had been detailed to Shagari’s presidential residence. Wearing a civilian attire, Bako had come to Shagari’s residence in company of an armed detachment. As fire raged between his troops and the Brigade of Guards soldiers commanded by Captain Augustine Anyogo, Bako got shot dead as he sat in the passenger side of a Unimob Utility truck. Buhari survived to rule Nigeria.

Again, through what many called the uncanny but misplaced generosity of Providence, Buhari administered Nigeria for yet another eight years. Though he had recently engaged in a last-minute attempt to re-write his own history, the general impression is that he was a failure. The BBC said Buhari, “the last of a generation of British-trained military men who went on to govern the country” would be “leaving Nigerians less secure, poorer and more in debt than when he came to office in 2015.”

That same last Friday, Buhari took the President-elect, Bola Tinubu, round the Presidential palace on familiarization tour. This is the place that will be Tinubu’s abode of power in the next four years, all things being equal. His wife, Remi also went her own round, cosseted by Aisha. Vice President Yemi Osinbajo had earlier conducted Kashim Shettima round the VP wing of the State House.

Thereafter, Tinubu made many promises to Nigerians, praying to God for good health to be able to deliver. He also promised to fight corruption. However, I think that the greatest task we must put on Tinubu’s shoulders is the task of restoring Nigeria to a country where the guilty get their deserved comeuppance, no matter how highly placed, while the just get their deserved dividends. He must return Nigeria to that critical stanza of the Nigerian national anthem which says that Nigeria’s goal is “to build a nation where peace and justice shall reign.” Those two variables – peace and justice – are not mutually exclusive. They are co-joined like a Siamese. To seek peace where there is no justice is inequity. Both go simultaneously. Jamaican reggae icon, Peter Tosh, put it succinctly when he sang, in his Jamaican patois, that “everyone is crying now for peace, none is crying now for justice; I don’t want no peace, I need equal rights and justice.” Once Nigeria arrives at that critical juncture where there is equal rights and justice, all other social indices will begin to fall in place. Nigeria fell on the social ladder because injustice grows lusciously daily in the land like ferns in a plantation.

Before now, the system gave the right measurement to both the high and the lowly. Judicial scale of judgment did not discriminate between the high, mighty and the peasant, the lowly. I will cite four instances in history, two pre-colonial and two post-colonial, which indicated that Nigeria was once a country where justice reigned.

Two depositions of highly rated Yoruba Obas during the precolonial era come first. They are followed by the execution of a Yoruba Oba and the fourth, a top-rate elite in the Nigerian society who was hanged for murder. Obas constituted the highest echelon of the Yoruba society of the time. These depositions, rarely talked about in history, were that of Ijebu Obas, AkarigboOyebajo (1891-1915) and AwujaleAdenuga (1925-1929). Oyebajo had become Oba in his mid20s in 1891. Akarigbo Oyebajo apparently basked in his belief in the permanence of his position as an Oba and the power of his cordial relationship with Governor Gilbert Thomas Carter and his successor, McCallum, Sir Henry Edward.

This apparently led to the Akarigbo being appointed in February 1902 as a member of the Central Native Council. Oyebajo was thus prompted to become high-handed, especially in his relationship with his chiefs. The result was a widespread dissention from them. He began to monopolize the accruing stipends that came to him from the colonial government and refused to share them with these chiefs who custom required him to so do. The chiefs, in 1911, then got him tried in court for extortion and larceny. His situation was worsened by the fact that the District Commissioner, H. F. Duncombe, could not stand him and in spite of Horatio Jackson, editor and publisher of the tabloid Lagos Weekly Record’splea on his behalf to the colonial office, the Akarigbo was subsequently deported to Calabar and died on July 11, 1932.

Adenuga, 33 years old when he was appointed Awujale, from the word go,showed immense immaturity in superintending over the enormous judicial, executive and legislative powers he wielded as Oba. He began to abuse them from day one of his kingship. A few months into his being in office, the colonial government reprimanded him for extorting forestry fees from his subjects and in 1928, he got two other reprimands for grafts, one of which was collecting bribe in February of the year to favour ascension to the Onipe of Ibu stool. In March of same 1928, he was implicated for attempting to cover up a case of homicide. In the October of the same year, he was alleged to have attempted to rid the town of Joseph Igu, also widely known as Frugality, an anti-corruption crusader who was a pain in the neck of maladministration.

Inundated with complaints of the Akarigbo’s excesses, the colonial government instituted a judicial commission of enquiry with a charge to assess the Ijebu Native Administration, vis a vis the Akarigbo’s style of governance. In the report submitted on January 18, 1929, Adenuga was found guilty of corruption and deposed to Ilorin. In 1934, he was tried alongside a Yesufu Idimota and ten others, for attempted assassination of his successor Akarigbo. Adenuga was then imprisoned in Abeokuta and went through the indignity of being manacled in public and publicly carrying latrine buckets from his cell corridor to the main latrine. He was however acquitted by the West African Court of Appeal on May 27, 1935 and at the age of 58, he died miserably. Festus Adedayo is a Public Policy Analyst.

37 million girls in Nigeria in period poverty

By Margaret Aladeselu

In addition to these policy changes, I want to break down stigmas around menstruation in Nigeria. I am tired of hearing periods spoken about with disgust and discrimination. I want our policymakers to be held accountable until they provide free access to menstrual products for school girls.

We hardly ever talk about the fact that — according to the Minister of Women Affairs Pauline Tallen — more than 37 million girls and women in Nigeria cannot afford menstrual hygiene products. That means every month, more than 37 million girls and women are unable to safely manage their periods, limiting their ability to study, work and live their lives. While this is an unfortunate situation that has become normalized in Nigeria, it still doesn’t make the situation less alarming.

Over the last ten years, sanitary pads — which are the preferred period product in Nigeria — have been subjected to ridiculously inflated prices, especially imported sanitary pads. I remember when I got my period for the first time in 2013, I purchased my first pad for N250. Now in 2022, I buy the same pad for N700. In a country where 40% of Nigeria’s population lives on less than $1 per day, menstrual pads (which typically cost up to $1) are more than many can afford. Some girls and women are forced to engage in sexual activities with men just to be able to afford menstrual products

When girls can’t afford to pay for menstrual hygiene products, they must resort to cheaper but unhygienic options, such as rags, toilet paper and old newspapers. Research shows that poor menstrual hygiene has harmful effects on a woman’s sexual reproductive health — including increasing their risk for reproductive and urinary tract infections, which can result in future infertility and birth complications. Using unhygienic options not only endangers Nigerian girls physically but also threatens their mental health as they might experience heightened anxiety as they approach their cycle.

One of our fundamental rights as human beings is the right to health — but when it comes to menstrual health, this right is often overlooked. Even though period poverty is the reason why 24% of Nigerian girls miss classes during their menstruation because of their inability to afford hygienic menstrual products, it still remains a gender issue that is hardly spoken about due to patriarchal and religious stereotypes. Society teaches Nigerian girls to see menstruation as a topic of shame that should never be spoken about in public.

I’ve seen firsthand the way period poverty affects Nigerian girls’ lives. My cousin was due to take the Joint Admissions and Matriculation Board (JAMB) exam, an entrance exam for Nigerian universities. She was scheduled to take the exam in Oyo state even though she lived in Ogun state. By the time she arrived at her JAMB center, she had already exhausted the little cash her mother gave her due to the high cost of transportation. So when she got her period, instead of taking the exam, she was forced to walk the lonely streets of Wakajaye, Ibadan looking for an adult that could spare her N600 (less than $1) to buy a pack of sanitary pads. She wanted to become a lawyer and for the longest time, her JAMB exam was all she spoke about. It broke my heart to know that something as natural as menstruation was what stopped her from gaining admission into any university that year.

Menstrual hygiene should not be a luxury. That’s why I started a Change.org petition calling on the Federal Ministry of Women Affairs to remove taxes on all menstrual products, especially imported ones. The Nigerian government must put policies in place to ensure that all period products are tax-free and more accessible to the entire menstruating population. This petition is directly targeted at Pauline Tallen, the Minister of Women Affairs. But in order for this petition to produce effective results, I need as many signatures as I can get so please add your name to my call.

In addition to these policy changes, I want to break down stigmas around menstruation in Nigeria. I am tired of hearing periods spoken about with disgust and discrimination. I want our policymakers to be held accountable until they provide free access to menstrual products for school girls. I want girls and women in rural areas to not only be able to afford menstrual products but to also have unlimited access to clean water to ensure safe menstrual health management.

No girl should have to wonder how many days of school she’ll miss each month because of her period. No girl should have to miss an exam because she can’t afford a pad.

Join me in calling on the Nigerian government to remove taxes on all menstrual products and help every girl and woman safely manage her period.