Tinubu’s hagiography in a situation of objective tension

Hiseasnetwork3周前politics101
Rave reviews, ingenious repartee, angry disputations, frenzied denunciation of alleged untruths or mis-statement, contemptuous dismissal of chronological inexactitude and a general paroxysm of passion have expectedly greeted a book...

Tinubu’s hagiography in a situation of objective tensionRave reviews, ingenious repartee, angry disputations, frenzied denunciation of alleged untruths or mis-statement, contemptuous dismissal of chronological inexactitude and a general paroxysm of passion have expectedly greeted a book that has made saints of gnomes or persons otherwise considered unworthy of the highly eulogistic account of their wondrous deeds.

Akande’s My Participations has participated, albeit as a poor player, in the literary tradition of hagiography or the effusive over praise of a work’s subject matter. In his book, Baba Akande threw darts at different directions and thereby maligned diverse persons. But he exonerated Tinubu for the very reasons he defamed the others. Tinubu is the quintessential manager of men and material. According to Akande, we owe Tinubu a debt of gratitude and generations hereafter owe him a debt beyond their power to repay. Akande will not be understood to underestimate the enormous mental power and inexhaustible generosity of Ashiwaju Bola Tinubu. Whatever suggestions for improvement we make to Tinubu, they can only aid and not supplant, stimulate and nor suppress the intense work of Tinubu’s native intellect. Tinubu is the next best thing to ice cream, we have been alerted. 

Akande has been more enamoured of the Tinubu methods than he is appreciative of their ensuing results. The real authority of political practice, Akande has submitted, is to be found in Tinubu’s political pedagogy. The larger strengths and weaknesses in the Tinubu and, to a lesser extent, President Muhammadu Buhari’s methods are really quite similar, Akande concludes. One is struck by the great resistance to change in procedure and practice engendered by the underlying emphasis on both sides respecting fundamentals. The credo of the APC regarding the 2015 general elections was rendered in mellifluous verbiage of “Change!” Many practitioners of politics in Nigeria have come to perceive Tinubu and APC as instinctively opposed to change even as the duo seldom concern themselves about the broad aspects of public policy. In one breath, Tinubu is gamely. However, blinded by political ambition, he is unable to understand the gridlock dynamics, for instance, of a Muslim-Muslim presidential ticket in a plural society or in a situation of an upbeat religious division. The conservatism in the upper reaches of the APC has been further revealed as the influence of powerful members (some of them more powerful than the party at convention) over and above the inhibiting or civilising modus of a fellow-feeling ethic, fairness and the imperative of peaceful co-existence in a sorely-divided political milieu.

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