Skip to main content

The Morning of Nothing, the Afternoon of Void: Is Nigeria Politically Irredeemable?

The Rhythm of Futility

In the canon of Igbo literature, Goddy Onyekaonwu’s Nwata rie Awọ Ọjụ Anụ serves as more than a story; it is a mirror. When the character Awọrọ cries out, “Ma ụtụtụ – waa waa waa; ehihie – waa waa waa a, ike ya agwụla m,” he is not merely complaining about a bad day at the hunt. He is describing a soul-crushing cycle of expectation followed by emptiness.

Awọrọ’s traps were set in the hope of sustenance, yet they yielded nothing at dawn and nothing at noon. This "waa waa waa", this consistent, rhythmic "nothingness" has transitioned from the pages of fiction into the very fabric of the Nigerian political experience. As we look toward the horizon of 2027, we must ask the question that haunts every dining table and bus stop from Kaura Namoda to Yenagoa: Has the Nigerian political system become irredeemable?

The Parable of the Empty Trap

The Nigerian electorate is like a hunter who meticulously sets his traps every four years. We wake up early; we stand in the sun; we ink our thumbs. We check the "morning trap" of the primaries, only to find the "waa waa waa" of hand-picked candidates. We check the "afternoon trap" of the general election, only to find the "waa waa waa" of snatched boxes and altered figures.

By the time the sun sets on an election cycle, the voter is not just tired; they are exhausted in the way Awọrọ was. It is a fatigue that transcends physical labour. It is the exhaustion of being lied to by the very mechanism meant to save you. When Awọrọ told his father, "Don't you know I am old enough to do as I liked?" he was declaring his independence from a failing tradition. Today, our political class has made the same declaration; they have outgrown the "tradition" of accountability. They do as they like because the traps are empty, and they own the forest.

The Palate of the Toadeaters

The book’s title: A child who eats a toad refuses the real meat offers a chilling psychological profile of the Nigerian politician.

The Acquired Taste

Corruption is the "toad." It is toxic, unsightly, and spiritually corrosive. Yet, having gorged on it for decades, our leaders have lost the biological capacity to digest the "real meat" of development, patriotism, or sacrifice.

The Refusal of Excellence

To a man who has grown fat on the spoils of a rigged system, a fair election is a threat, not a goal. They have "tested" the toad of Machiavellian power and found it sweeter than the "meat" of a legacy built on truth.

The 2026 "Funeral Repast"

The recent 2026 electoral reforms were marketed as a "review” or “reform”, but they functioned more like a funeral repast. A funeral repast is the meal served after the body is buried, a way to satisfy the living while the dead remain dead.

The elections we witnessed last week in Federal Capital Territory, Kano and Rivers were grim reminders and rehearsals that the so-called "reform" was merely a rebranding of the "waa waa waa." The ruling party is not building a bridge to the future; they are building a wall against the people. They have fed the populace the opium of lethargy. By making the process so anomalous, so opaque, and so predictably fraudulent, they have numbed the electorate from head to toe. We are becoming a nation of the "dead living", walking, breathing, yet politically paralyzed.

The Point of No Return?

To say Nigeria is "politically irredeemable" is a heavy verdict, yet the evidence is written in the "waa waa waa" of our daily lives. When the hunter stops checking the traps because he knows they will be empty, the hunt is over. When the voter stays home because he knows the "reform" is a ruse, the democracy is dead.

We are currently trapped in a loop where the morning brings disappointment and the afternoon brings despair. If the "toadeaters" continue to lead, the "real meat" of a functioning society will remain a myth whispered to children. Nigeria stands at a crossroads: either we find a way to break the cycle of "waa waa waa," or we must admit that we are merely guests at a perpetual funeral, waiting for a morning that never catches any game.

As it stands, if you are not frustrated, you are not paying attention. And if the system cannot be moved by the frustration of the living, then it is truly a kingdom of the dead. 

Comments

Popular posts from this blog

Early Contacts between Christianity and Islam

Table of Contents Early Contacts between Christianity and Islam Monk Bahira The Migration to Axum Kingdom Christianity and Islam have always been two noxious bedfellows and yet always proclaim and wish peace on earth. It would not be a crass assumption to state that the two religions have over the centuries crossed paths and re-crossed paths many times. Crossing paths might have been in their ideologies, conflicts, doctrinal interpretations and even sharing some physical spaces. Therefore, in this brief writing, we will explore the early contacts between Christianity and Islam and see how they have influenced each other. Early Contacts between Christianity and Islam The early contacts between Christianity and Islam were not short of frames.  According to Kaufman et al., “frames are cognitive shortcuts that people use to help make sense of complex information.” They are means of interpreting our world and perhaps, the world of other people around us.  Such interpretations helpe...

Names, Visions, and Imageries of the Crow tribe of Native Americans

Table of Contents The Crow: Who are they? Names, Visions, and Imageries Apsaalooke (or Absaroka) The Separations of the Bands The Mountain Crow (Ashalaho) The River Crow The Kicked in the Bellies Chiefs, Their Names and Meanings Chief Long Hair (Issheuhutskitu) Chief Sore Belly (Arapoosh) Chief of the Camp (Ashbacheeitche) Chief of Plenty Coups The rich cultural heritage of the Native Americans is subject to different interpretations beyond the actual meanings as understood by the natives. The Crow tribe’s names, visions, and imageries are not spared from these relative interpretations. It is claimed that these names, visions, and imageries denote exaggerations, triumphalism, or cultural symbolism. Also, their name can visually reveal the true meanings of descriptive language and metaphors or similes in words and expressions.   The objective of this writing is to examine these names and imageries to differentiate the Europeans’ interpretations of the names and lifestyle of the Cr...

Same-Sex Marriage in Igbo Cultural Traditions

Table of Contents The Igbo Tribe Same-Sex Marriage – Definition & Brief History Same-Sex Marriage in Igbo Cultural Traditions Conclusion This writing claims that same-sex marriage in Igbo culture is necessary, an improvisation, and a  ‘like with like’  construal. By construal, it places Igbo same-sex marriage in a social psychological context and views an individual as finding out ways or means to understand and interpret his-her surroundings, and the behaviour and actions of the people around and towards him-her. The reason for this claim is not far-fetched. The Igbo Tribe The Igbo is a major ethnic group in Nigeria with an estimated population of about 32 million. It is one of the largest in Africa adding to 18% of the total 177 million people of Nigeria. Igbo land consists of Abia, Anambra, Ebonyi, Enugu, and Imo states of Nigeria. However, Igbos can be found in these other states of Nigeria: Rivers, Delta, Akwa Ibom, and Cross River. Outside of Nigeria, the Igbo tribe ...

Clan System in Igboland: The Traditional Imperatives

Table of Contents What is a Clan? Clan System in Igboland Umunna-Umuada Structure In the article,  Nigeria's Diversity and the South-East/South-South Peripheral Inclusions: Biafra's raison d'etre,  Igbo people, and territory were briefly discussed as embodied in the notional term, Biafra. I will refer readers to that article if they want to find out more about Igboland and its territories. In this article, my main concern is to discuss the clan system in Igboland as a long-established and commanding phenomenon. What is a Clan? Before moving any further, it will be relevant to give a few understandings of what clan means. What is a clan? According to R.N Sharma, “clan is a collection of ‘unilateral’ families whose members believe themselves to be the common descendants of a real or mythical ancestor.” Then Majumdar and Madan defined clan as: a combination of a few lineages and descents that may be ultimately traced to a mythical ancestor, who may be a human or ...

How the Christians perceived Islam, Prophet Muhammad and Muslims from the 8th to the 15th Centuries – Part 1

Introduction The early and medieval Christians have no theological or legal (in terms of biblical) perspectives in their perceptions of Islam, Prophet Muhammad and Muslims. Contrary to the Qur’an and Muslims who theologically, and legally perceived Christians and Christianity perhaps because of Christianity’s antecedents. Islam theologically presented a series of quandaries to early and medieval Christianity, such that some of them viewed Muslim's as pagans and some as heretics or schismatics. The Christian polemicists hardly used the term Islam or Muslim to identify their rivalry, instead, the preferences to terms such as ‘Saracens, Hagarenes, Arabs, Turks, Pagans, Moors or simply, those who follow the Law of Muhammad’ were prevalent. This writing aims to examine by typologies, the polemics of Christians that cover from the 8th century to the 15th century and discussing Christianity's arguments from the perspectives of:   St. John Damascene (675-753) Heresy and Heresia...