Wealth Before Welfare: Nigeria’s Tale of Misplaced Priorities

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.

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.