Have you heard about opportunism? It relates to shifts in power dynamics, economic structures, and political ideologies over centuries. It emphasises a situation where an individual acts based on self-interest, adjusting their views, loyalty or criticisms as founded on personal gains rather than genuine conviction or principles.
During the Renaissance, Machiavelli openly advised rulers to pragmatically use manipulation, deceit or whatever means necessary to maintain power and reach their aim. He contended that political leaders should not be bound by ethical or moral considerations if such considerations will hinder their pursuit of power.
During the French Revolution, a number of former revolutionaries adapted to the authoritarian rule of Napoleon Bonaparte seeking benefits from the regime despite their earlier principles. In fact, with the expansion of global capitalism in the 20th century, opportunism became associated with corporate behaviour, particularly in acquisitions, mergers, and market monopoly. Till date, businesses often prioritise profit maximisation over ethical practices, exploiting labour laws, legal loopholes, and unstable political climates.
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As kids, we were taught not to talk (or converse) while eating. The logic is that talking while eating increases the risk of choking ― food entering the trachea (windpipe) instead of the oesophagus. It also disrupts the process of chewing crucial to the breaking down of food into smaller particles. This leads to indigestion as inadequate chewing allows enzymes in the saliva to start digestion.
Interestingly, eating should be an intentional activity. By refraining from talking while chewing, individuals show they are mindful of the meal and respectful of the effort put into preparing it. In the context of this piece, food is regarded as an intentional activity where the eater is concerned about the deliciousness and benefits in the food rather than paying attention to the deficiencies of the provider or other conversations around.
Meanwhile, the survival instincts, cultural expectations, and historical legacies in many African societies put overwhelming layers of pressure on individuals to keep the peace and not see any wrong in establishments where they see financial benefits regardless of moral concerns. Thus, a proverb of the Akan people in Ghana says: The mouth that eats does not talk.
The Nigerian Situation
Let’s start from the mutual relationship between Nigerian politicians and their spiritual pillars. These politicians have allegiances to spiritualists including diviners, soothsayers, clerics, prophets, marabouts, and herbalists who won’t say things that will exasperate them.
Someone asked: do the wives of these spiritualists go to the market? Do they use public transportation? Do they buy PMS and see how inconvenient it is to buy? Why can’t their husbands talk to their clients to ease things on the citizenry? The simple answer is that while they are eating they can’t talk. Provided the political aces are paying their dues, the spiritualists will see nothing wrong in how the affair of the country is being run. This opportunistic mentality is a result of mutual exchange.
Against the backdrop of the ban of doomsday New Year prophecies by the Ghanaian government in 2021, academics and legal practitioners opined that such stipulations could not be instituted in Nigeria because political leaders cannot afford to offend their parapsychologists and religious leaders who make such predictions. Though majority of Nigerian politicians do not believe in God, they hire Imams and Chaplains to minister to them on a daily basis. Similarly, the politicisation of the traditional institutions is another case.
Political office holders have so mocked our traditional stools and their occupants to the extent that they are nothing but mere ceremonial place holders devoid of influence and power. Although their titles remain, our monarchs no longer have the influence to advise their politician-subjects when they are going astray. That is not unfounded as the democratic dispensation puts traditional leaders under local government chairmen who pay their salaries. That is how bad it is! Who came out in August to discourage youths from participating in the End Bad Governance Protest? Our royal fathers have been cowed into silence ― they won’t talk; they have to eat.
Do you remember Joe Igbokwe? He was a spokesperson for the All Progressives Congress (Lagos Chapter), a special adviser for drainage and water resources to the Lagos State Governor, and was Chairman, Lagos State Wharf Landing Fee Collecting Authority. Some days ago, he came to the public space to lament about the hike in electricity tariff.
In his words, ‘I spent ₦20,000 in a day’. Popularly regarded as an “anti-Igbo” Igbo politician, Mr Igbokwe was busy defending the excruciating policies of this government. Now that he needs juicier appointment and has seen an atom of what ordinary Nigerian citizen feels, he screams to the skies. He can now talk because he is not eating well.
Equally, at the Annual State Lecture organised by The Muslim Congress, a former Minister of Communication and Digital Economy, Prof Isa Ali Pantami called for the review of immunity for leaders as part of measures to ensure accountability in governance. While he might have sincere intentions, the timing for such calls may be questionable. As a minister who occupied the seat for four years, he had the opportunity to speak at a host of public functions. Why didn’t he propose this while he was in office? He had to eat; he couldn’t talk.
Do you know the antecedents of individuals such as Dr Reuben Abati, Mr Femi Adesina, and Mr Gbenga Omotoso? These were men who judiciously utilised the powers of their pens to constructively criticise the policies of government. But when they were called to the table, they threw the pens to the bin, started devouring, and couldn’t see whether other citizens were eating crumbs or eating nothing.
Re-thinking
Ndi Igbo says: When everyone sweeps their dirt inside the house, the house will never stay clean. We are all complicit in our societal destruction and value damage. When a typical Nigerian benefits from a venture (odd or proper), it is called connection; when he doesn’t, it’s corruption. What do you say about that popular smuggler who gives you free money? What about the employment opportunity you got without merit? I hope you have also not forgotten the bags of rice you received that couldn’t make you hit the nail on the head… It’s a case of how collective irresponsibility, even from ordinary citizens, can lead to societal downfall. Cultural re-engineering and value re-orientation are imminent. When many people leave a crack unsealed, it will eventually bring down the house, Gikuyu submits.
Indeed, God does not change the condition of a people until they change what is within themselves (Q13: 11)
Muhyideen Imam is a researcher, essayist, and social commentator
You can reach him via: lakanmiimam@gmail.com
