iPostThisWeek

Diana Ross's lyric phrases in her album Upside Down : “Upside ‑ down, … inside ‑ out … round and round ” , reflects Nigeria's national mood shaped by years of corruption and misgovernance. It captures a condition. A lived experience. It mirrors the dizzying spin that Nigerians have been forced into by decades of corruption, misgovernance, and institutional decay. Nigeria’s leaders have not merely failed; they have inverted the very logic of governance. What should lift the people up has instead turned them upside‑down. What should stabilize their lives has twisted them inside‑out. And what should move the nation forward has left citizens running “round and round” in circles: exhausted, disoriented, and unsure of where the next step leads. A Nation in Perpetual Spin Corruption in Nigeria is not an occasional misstep; it is a system, a culture, a rhythm that plays on loop. According to Transparency International, Nigeria ranks among the top quarter of the most corrupt coun...

In Julius Caesar , Act 1, Scene 1, the tribunes Flavius and Marullus confront the Roman plebeians who have rushed into the streets to celebrate Caesar’s triumph. In frustration at their fickleness and blind adoration, Marullus thunders: “You blocks, you stones, you worse than senseless things!” ( Julius Caesar , Act 1, Scene 1) It is a rebuke not only of the people’s forgetfulness but of their willingness to surrender their agency to spectacle and power. Shakespeare’s line, though centuries old, echoes eerily across the Nigerian sociopolitical landscape today. The Nigerian Political Class and the Roman Illusion Nigeria’s political elite often behave as though the masses exist solely to applaud them. Their motorcades demand instant reverence. Their speeches assume unquestioned loyalty. Their campaigns rely on the predictable choreography of crowds, dancing, chanting, waving flags, and lining the streets like the Roman plebeians who abandoned their work to celebrate Caesar. Th...

Introduction “Iheọma adịghị onye ọsọ,” meaning “No one rejects goodness.” It is one of the simplest truths in Igbo philosophy: a truth sung, danced, and passed from generation to generation. This truth was immortalized by The Oriental Brothers International Band , the legendary highlife group that emerged in the early 1970s, just after the Nigerian‑Biafran War. Their music became a cultural balm for a people rebuilding from trauma. Through rhythm, proverbs, and communal storytelling, they reminded the Igbo nation, and Nigeria at large, that dignity, hope, and goodness were still worth striving for. In their song, they proclaim: Toyota Motor: who would reject it? Mercedes Benz: who would refuse it? Honda 175: who would say no? If your father were a king: would you dislike it? If your brother prospered: would you not rejoice? The message is simple and universal: Goodness is desirable. Goodness is human. Goodness is for everyone. Yet in today’...

Introduction In the early 1980s, Nigeria’s children encountered a small but powerful book in their secondary school curriculum: Eze Goes to School , written by Onuora Nzekwu and Michael Crowder. It was more than a story; it was a mirror of a nation’s aspirations. Education was a treasure: rare, dignified, and transformative. To be a student was to be a prince or princess in your own right. Teachers commanded respect. Boarding schools felt like foreign missions. Every child yearned to move from primary to secondary school, and then to the university. Education was the ladder out of poverty, the passport to dignity, and the promise of a better tomorrow. Today, that ladder is broken. The promise has been betrayed. And the shame is not hidden; it is exported. Eze’s World: Hope, Hunger, and Honour To say the least, the authors of Eze goes to School presented Eze’s worldview. Eze Adi is a brilliant, curious boy from a poor rural family. His parents, though struggling farmers, believe...