The quote “when wealth
is first, the people are destroyed” suggests that when the pursuit of wealth
becomes the primary focus of a society or its leaders, it can lead to the
detriment of the general populace. This idea is rooted in the belief that
prioritizing material wealth over the well-being of people can result in social
and economic inequalities, corruption, and the erosion of moral and ethical
values.
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| One nation rich, one nation poor. |
“Okpa Aku Eri
Eri (The Miser),” written by Ude Odilora in 1981, is an Igbo novel that
presciently forecasts Nigeria’s trajectory over the years. It delves into
Nigeria’s deeply ingrained obsession with accumulating wealth and material
possessions, almost to the point of veneration.
In the preface,
Odilora asserts that desiring wealth and possessions is not inherently wrong,
but when it becomes an obsession that overshadows essential values, it leads to
tragedy. While hard work is commendable, the relentless pursuit of wealth at
the expense of happiness and the common good is detrimental. The author aims
for readers to glean lessons from the life of Akubuzo, the novel’s protagonist.
On a broader scale, it serves as a commentary on Nigeria, illustrating how “the
love of having without the ‘other’” has contributed to the nation’s decline.
The hero’s name,
“Akubuzo,” literally translates to “wealth is first.” This reflects the notion
that without hard work, and with a singular focus on acquiring wealth by any
means, failure is inevitable. Nigeria’s leaders have prioritized wealth, not
the kind earned through diligence, but that which is illicitly taken from the
treasury, the people, and future generations. No leader is exempt from this
critique—whether political, traditional, religious, social, medical, or
academic—all have their hands in the proverbial cookie jar.
In contemporary
Nigeria, the lives of teachers, judges, physicians, politicians, and
traditional or religious leaders starkly contrast with that of Akubuzo, the
esteemed headmaster of Abangwu in 1945. This novel reveals the depths to which
Nigeria has fallen in all aspects of life.
This writing
seeks to remind Nigeria’s younger generation of the nation’s past before the
Great Fall.
The
first chapter transports readers back to Nigeria’s halcyon days. It evokes a
time “when the sky was the earth of squirrels, when places of learning were
truly places of learning, when teachers commanded great honor and respect, and
when the headmaster or headmistress was the visible authority in any town.” It
was in this environment that Akubuzo thrived. He was described as “a fire
burning in a desert” and “a feather that is heavy.”
Akubuzo
was widely known for his extensive learning and fluency in Latin, a language
that once signified true scholarship. Some believed his profound knowledge
drove him to madness, while others thought he was merely showing off.
Nonetheless, Akubuzo remained an enigma to all. He was a man of few words,
devoid of laughter and friends, solely dedicated to his work. Though not
without flaws, his distinctive traits made him a notable figure of a bygone
Nigeria.
Akubuzo
was a diligent man who cultivated everything he consumed, never purchasing from
the market. His meticulous nature extended to the smallest details. People
attributed his robust and fresh appearance to his diet and labor. Despite his
status and position, he lived within his means, never pretending to be what he
was not or adopting European lifestyles. Although perceived as the wealthiest
man in town, his modesty kept this unnoticed. He was both a headmaster and a
farmer, professions highly esteemed in the Nigeria of old.
Ironically,
despite his wealth accumulated through hard work and frugality, Akubuzo had
nothing to show for it in the end. His habit of burying money led to his
impoverishment, as termites consumed his savings when he eventually needed
them.
This
narrative mirrors Nigeria’s unique story. Akubuzo was a miser, but unlike him,
Nigerian leaders are not. However, they have inherited miserly traits in
governance. They describe their embezzlement as “tightening belts,” while they
indulge in affluence and extravagance.
While Akubuzo was a miser who meticulously saved resources,
avoided unnecessary expenses, and prioritized accumulating wealth, Nigeria’s
leaders are fixated on material possessions—money, land, and other assets. They
derive satisfaction from ownership and often hoard resources at the expense of
the common good.
Akubuzo was reluctant to spend his hard-earned money, whereas
Nigeria’s leaders resist spending on basic needs, social services, or essential
healthcare that would benefit the populace.
While Akubuzo feared losing his money, Nigeria’s leaders
convert national wealth into personal wealth and zealously safeguard their
possessions, even as the people suffer and die in large numbers.
In summary, the contrast between Akubuzo’s frugality and the
extravagance of Nigeria’s leaders underscores a profound moral and ethical
decline. Akubuzo’s meticulous saving and reluctance to spend, though extreme,
were driven by a desire to preserve his hard-earned wealth. In stark contrast,
Nigeria’s leaders’ fixation on material possessions and their conversion of
national wealth into personal gain highlight a systemic failure to prioritize
the common good. This misappropriation of resources and neglect of essential
services have led to widespread suffering and loss of life among the populace.
The narrative serves as a poignant reminder of the consequences of misplaced priorities and the importance of ethical leadership. It calls for a return to values that prioritize the well-being of the people over the accumulation of wealth, urging current and future leaders to learn from the past and strive for a more just and equitable society.
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