CHAPTERVII
HAD MADIBA A TOTEM?
The search for the utility of the totem continued during the visit of South Africa, to enable Chief Madu Ndigba study the totem belief in this land. During, the trip to South Africa, Chief Ndigba made sure, that he visited places of interest. His traveling companion, the young lady, lobbied her way and ensured that she accompanied the Chief to Robin Island. For nearly 400 years, Robin Island, 12 kilometers from Cape Town was a place of banishment, exile, isolation and imprisonment. It was here that rulers sent those they regarded as political troublemakers, social outcasts and the unwanted of society. To go to Robin Island is still an experience of immense power. It is similar to that of the Nazi concentration camp and hides outs, a cold, damp, barren and lonely place. Fresh water and trees were completely absent. Very little communication could be achieved between the outside world and islanders. The waters surrounding the island were infested with patrolling hungry sharks. The stormy weather conditions characteristic of the southern tip of Africa became known as the Cape of Storms.
Very few places in the world exemplify and symbolize the struggle for freedom against oppression of basic human rights, as Robin Island does. The power to eradicate apartheid was believed to have been strongly supported by the presence of this far away Prison Island. Where many of the leading members of South African political parties and ANC members were incarcerated, famous among them was the former president Mr. Nelson Mandela. The history of Robin Island is indelibly linked to that of the fight against white domination and against the colonialization of all tribal or Native cultures across the world by European empires.
Magic Of Robin Island
Those imprisoned on the island succeeded on a psychological and political level in turning a prison 'hell-hole' into a symbol of freedom and personal liberation. Robin island came to symbolize, not only for South Africa and the African continent, but also for the entire world, the triumph of human spirit over enormous hardship and adversity. What lesson would our chief learn from the life of Nelson Mandela, Madiba? He bought a souvenir of Mandela's dress, but he latter discovered tha Mandela had no totem, yet his presidency had been one of the most succeesful rule after apartheid, a legacy which was hard to beat.
It should be borne in mind that Chief Ndigba was from a country, with sit-tight syndrome Political Leaders as would be amplified latter.
Monday, October 27, 2008
Monday, October 20, 2008
Political Odyssey Of Chief Madu Ndingba-( a belief in totems by an African leader) An Allegory
MOBUTU’S Power Intoxication
Mobutu’s political philosophy embraced all spheres of Congolese life and culture, to the extent that he invoked many Congolese deities. Some of the deities were embedded in the totem. He chose Leopard as his totem. It was known that Mobutu carried a walking stick always inscribed with either the head of a leopard or any significant part thereof. He also wore a headgear which was made of leopard skin. The prowess of the leopard is well known in the animal kingdom. Little wonder that his strong belief in native medicine and hence his absolute confidence his totem which enabled him to rule in a dictatorial manner since absolute power corrupts. For many years he plundered the nation’s wealth under the high sounding titles like ‘ Unificateur, tout puissant, fondateur president, le Grande Guide, Mobutu Seseseko’ meaning Unifier, powerful Founder president of the popular movement of the Revolution and Leader Mobutu Seseseko.
Mobutu’s biographer quoted him as saying that he considered the entire vast Congolese territory as his own estate, ironically behaving like the Belgian Monarch King Baudouin who also considered the territory as his plantation. To sustain his rule, during the ‘politics of authenticity’ after his visit to China in1970, having imbibed the doctrine of Maotsetung, he changed Congo to Zaire, borrowed Chinese mode of dressing in order to drop the use of ties which he branded western. Citizens were made to change their baptizimal/colonial names. This Cultural Revolution affected famous musician like Franco who became Luambo. Franco and many other professionals fled to neighboring countries in Europe and America. Franco occasionally criticized Mobutu in his lyrics like ‘course au pouvoir’ meaning’ ‘ Bid for power’. He often fled to Brazzaville, reconciled with him, when pardoned; he would release another LP in praise of the dictator.
However, as time rolled on, he suffered under the upsurge of Democracy when Laurent Kabilla assisted by troops from neighboring Uganda and Rwanda invaded Congo Republic. Mobutu went on exile to Morocco. What an irony for Mobutu Seseseko Kuku wazu Mbanga, a great warrior
Whose life ended as he could not live for ever as proclaimed by his totem . Demobututisation followed thereafter as Zaire reverted to Democratic Republic of Congo. The new Congo led to reverting to former nomenclature.
More importantly, a quote from documentary film ‘ Les Annes du Mobutu’ summarizes the events in Mobutu era:
Le Zaire de Mobutu, ce sont trente ans de drame, de passions, d’espoire, et deception. C’est une longue histoire d’amour-haine avec la Belgique. C’est aussi l’inexorable delingue economique et social d’un pay qui, a son independence, etait pourtant l’un des fleurons de l’Afrique, un pay que les geologies appelaient “ un scandale minier” , tant son sous-sol est riche.
TRANSLATED TO READ: Mobutu’s Zaire has been thirty years of suffering, hope and disappointments. It is a long story of hatred and love for Belgium. It is also the continuous economic decline of a country that at independence was one of the jewels of Africa, a country described by geologists as ‘ Mining scandal’ because its subsoil is so rich but management of resources very poor.
It must be stressed again that it was the political power employed by Mobutu that fascinated chief Madu Ndigba to court the mystical power of the totem.
Mobutu’s political philosophy embraced all spheres of Congolese life and culture, to the extent that he invoked many Congolese deities. Some of the deities were embedded in the totem. He chose Leopard as his totem. It was known that Mobutu carried a walking stick always inscribed with either the head of a leopard or any significant part thereof. He also wore a headgear which was made of leopard skin. The prowess of the leopard is well known in the animal kingdom. Little wonder that his strong belief in native medicine and hence his absolute confidence his totem which enabled him to rule in a dictatorial manner since absolute power corrupts. For many years he plundered the nation’s wealth under the high sounding titles like ‘ Unificateur, tout puissant, fondateur president, le Grande Guide, Mobutu Seseseko’ meaning Unifier, powerful Founder president of the popular movement of the Revolution and Leader Mobutu Seseseko.
Mobutu’s biographer quoted him as saying that he considered the entire vast Congolese territory as his own estate, ironically behaving like the Belgian Monarch King Baudouin who also considered the territory as his plantation. To sustain his rule, during the ‘politics of authenticity’ after his visit to China in1970, having imbibed the doctrine of Maotsetung, he changed Congo to Zaire, borrowed Chinese mode of dressing in order to drop the use of ties which he branded western. Citizens were made to change their baptizimal/colonial names. This Cultural Revolution affected famous musician like Franco who became Luambo. Franco and many other professionals fled to neighboring countries in Europe and America. Franco occasionally criticized Mobutu in his lyrics like ‘course au pouvoir’ meaning’ ‘ Bid for power’. He often fled to Brazzaville, reconciled with him, when pardoned; he would release another LP in praise of the dictator.
However, as time rolled on, he suffered under the upsurge of Democracy when Laurent Kabilla assisted by troops from neighboring Uganda and Rwanda invaded Congo Republic. Mobutu went on exile to Morocco. What an irony for Mobutu Seseseko Kuku wazu Mbanga, a great warrior
Whose life ended as he could not live for ever as proclaimed by his totem . Demobututisation followed thereafter as Zaire reverted to Democratic Republic of Congo. The new Congo led to reverting to former nomenclature.
More importantly, a quote from documentary film ‘ Les Annes du Mobutu’ summarizes the events in Mobutu era:
Le Zaire de Mobutu, ce sont trente ans de drame, de passions, d’espoire, et deception. C’est une longue histoire d’amour-haine avec la Belgique. C’est aussi l’inexorable delingue economique et social d’un pay qui, a son independence, etait pourtant l’un des fleurons de l’Afrique, un pay que les geologies appelaient “ un scandale minier” , tant son sous-sol est riche.
TRANSLATED TO READ: Mobutu’s Zaire has been thirty years of suffering, hope and disappointments. It is a long story of hatred and love for Belgium. It is also the continuous economic decline of a country that at independence was one of the jewels of Africa, a country described by geologists as ‘ Mining scandal’ because its subsoil is so rich but management of resources very poor.
It must be stressed again that it was the political power employed by Mobutu that fascinated chief Madu Ndigba to court the mystical power of the totem.
Friday, October 17, 2008
Political Odyssey Of Chief Madu Ndigba-( a belief in totems by an African Leader) An Allegory.
CHAPTER VI
TOTEM OF MOBUTU SESESEKO
The veteran politician Mazi Ekwe also recounted the colonial situation that Joseph Mobutu inherited, of which he claimed he set out to revolutionize through his dictatorial rule , as inspired by his belief in the totem. As far as the Congo is concerned, the colonial situation in the country could be traced to the Belgians under King Leopold 11 of Belgium in 1885 as that territory was carved to him in the Berlin Conference of the partition of Africa. By 1883, the Belgians were already exploiting the resources of the territory like other colonial masters in Africa. The Belgians also felt that one of the ways of penetrating this area was the use of religion.
Belgian missionaries, mostly catholics made initial incursion. The primary challenge of the early missionaries was to bring Christianity into the door steps of both the poor and the rich. It must be borne in mind that they were coming into an area, which was largely populated by uneducated tribes men and women. The introduction of Christianity was meant to pacify these people so that the atmosphere would be conducive for trade, commerce and exploitation of mineral are carried out without hindrance. While introducing Christianity, the Belgian Missionaries discovered that there was already in existence, native religion or paganism which was practiced in many forms. The river Congo itself, being one of the longest river in Africa traversed the entire length and breath of the country, such that the Congolese, not only adored, revered the massive river but also the resources of the river. Thus they as it were had recourse to one Supreme Being known as ‘Mungu, Nzambi and Nzakomba. There was also established mystic system promoted by ngagas or fetish priests. Though the coming or introduction of Christianity was bound to conflict with the traditional religion yet, it was this fetish and mystic system-warfare protection which they did not want to abandon. By the time that Mobutu came to political limelight in the Congo, the missionaries could not make any marked revolution in the way of wiping out these practices.
These prevailing scene described above became a fertile ground for the ideas of Mobutu to thrive. His dictatorial ideas thus thrived in the then Congo. His dictatorial power was known to have been associated with his totem, ‘Leopard’. At birth Mobutu was known as Joseph Desire Mobutu. As a humble young Congolese, and a journalist of two years, he enlisted in the then Congolese National Army and rose to the rank of a colonel and promoted Lt. General by president Joseph Kasavubu. He fought in the civil war that engulfed Congo in the 60’s. He was agood mobilizer, orator, and survivor of various assassination attempts. He wielded so much influence among the military that he overthrew president Joseph Kasavubu
As soon as he established control, it was this influence that enabled him to prevail on the military leadership to promote him to full General and Field Marshal. One would remember his slogan, “Nous preferons etre pauvre et libre, au lieu etre riche sous la bond de colonialist” . Meaning, we would prefer to be poor and free than to be rich under colonial bondage. With this slogan which radio Congo diffused 24/7, the masses were captivated. He gradually transformed himself by stage managed manipulation from military ruler to Mobutu Seseseko Kuku Ngbendu wa za Banga: meaning “ the All powerful warrior who, because of his endurance and inflexible will to win, will go from conquest to conquest leaving fire in his wake as well as a great warrior who does not fear any one, but would live for ever”. Congolese folklore recalls that as a youth, while in the forest, he came across a leopard. As he had only an arrow, he attacked and killed the leopard. According to local belief, it was feared that he would die, but contrary to expectation, he lived. The classical belief among his community was that since he did not die, the leopard would transform his life. This was also a turning point in his religious life as a catholic brought up in the religious milieu which I have just described. This development was bound to clash with totem mystical system.
TOTEM OF MOBUTU SESESEKO
The veteran politician Mazi Ekwe also recounted the colonial situation that Joseph Mobutu inherited, of which he claimed he set out to revolutionize through his dictatorial rule , as inspired by his belief in the totem. As far as the Congo is concerned, the colonial situation in the country could be traced to the Belgians under King Leopold 11 of Belgium in 1885 as that territory was carved to him in the Berlin Conference of the partition of Africa. By 1883, the Belgians were already exploiting the resources of the territory like other colonial masters in Africa. The Belgians also felt that one of the ways of penetrating this area was the use of religion.
Belgian missionaries, mostly catholics made initial incursion. The primary challenge of the early missionaries was to bring Christianity into the door steps of both the poor and the rich. It must be borne in mind that they were coming into an area, which was largely populated by uneducated tribes men and women. The introduction of Christianity was meant to pacify these people so that the atmosphere would be conducive for trade, commerce and exploitation of mineral are carried out without hindrance. While introducing Christianity, the Belgian Missionaries discovered that there was already in existence, native religion or paganism which was practiced in many forms. The river Congo itself, being one of the longest river in Africa traversed the entire length and breath of the country, such that the Congolese, not only adored, revered the massive river but also the resources of the river. Thus they as it were had recourse to one Supreme Being known as ‘Mungu, Nzambi and Nzakomba. There was also established mystic system promoted by ngagas or fetish priests. Though the coming or introduction of Christianity was bound to conflict with the traditional religion yet, it was this fetish and mystic system-warfare protection which they did not want to abandon. By the time that Mobutu came to political limelight in the Congo, the missionaries could not make any marked revolution in the way of wiping out these practices.
These prevailing scene described above became a fertile ground for the ideas of Mobutu to thrive. His dictatorial ideas thus thrived in the then Congo. His dictatorial power was known to have been associated with his totem, ‘Leopard’. At birth Mobutu was known as Joseph Desire Mobutu. As a humble young Congolese, and a journalist of two years, he enlisted in the then Congolese National Army and rose to the rank of a colonel and promoted Lt. General by president Joseph Kasavubu. He fought in the civil war that engulfed Congo in the 60’s. He was agood mobilizer, orator, and survivor of various assassination attempts. He wielded so much influence among the military that he overthrew president Joseph Kasavubu
As soon as he established control, it was this influence that enabled him to prevail on the military leadership to promote him to full General and Field Marshal. One would remember his slogan, “Nous preferons etre pauvre et libre, au lieu etre riche sous la bond de colonialist” . Meaning, we would prefer to be poor and free than to be rich under colonial bondage. With this slogan which radio Congo diffused 24/7, the masses were captivated. He gradually transformed himself by stage managed manipulation from military ruler to Mobutu Seseseko Kuku Ngbendu wa za Banga: meaning “ the All powerful warrior who, because of his endurance and inflexible will to win, will go from conquest to conquest leaving fire in his wake as well as a great warrior who does not fear any one, but would live for ever”. Congolese folklore recalls that as a youth, while in the forest, he came across a leopard. As he had only an arrow, he attacked and killed the leopard. According to local belief, it was feared that he would die, but contrary to expectation, he lived. The classical belief among his community was that since he did not die, the leopard would transform his life. This was also a turning point in his religious life as a catholic brought up in the religious milieu which I have just described. This development was bound to clash with totem mystical system.
Tuesday, October 14, 2008
Political Odyssey of Chief Madu Ndigba- (a belief in totems by an african leader ) An Allegory
Chapter v
Totem of Felix Houphet Boigny
Chief Madu was not only aware of the totem of General Ironsi, but was conversant with other stories and folklore concerning totem beliefs in the Congo, formerly Zaire as well as the totem of the president of Cote’ D’ivoire referred to above. The chief acknowledged that the Zairian leader was a contemporary of another ageing African Statesman Felix Biogny who ruled Cote D’ivoire for many years before it was engulfed in crisis. Unlike the Nigerian General that was introduced earlier on in relation to the totem belief, the veteran politician narrated to chief Madu that Felix Boigny had a colony of crocs in the pool of his garden at Yamoussoukro. One of such crocodile was known as ‘ ‘Caiman’, specie of crocodile with extraordinary poisonous bile- one of such is believed to have represented him, as such his living, health, prosperity as well as his success were linked to this creature. There were no tales of whether political enemies were dumped into this pool. But there was the strong belief that the activities of the crocs where closely connected to his wellbeing. Felix Houphet Boigny ruled Cote D’ivoire from independence in 1960 till his death in1993. It rumoured that two prominent Ivorians, Alhassan Quatra and Bedie kept virgil by watching the unique croc at the eve of Houphet Boigny’s death.
However, Houphet Boigny’s success in creating an economically viable and politically stable state in West Africa was due to the fact that it was the largest cocoa producer in the World according to well documented research at that time. Its ties with France assured massive capital investment into her economy from French businesses. Houphet Boigny presided over a patronage system in which the entire state machinery revolved around his personality. There was no xenophobia in his time because his political tolerance enabled many people whose identity were later questioned, were co-opted in his government. The economy also boomed . Unfortunately, this was wrongly attributed to the myth of crocodile totem.
As far as his religious leanings are concerned, he converted to Catholicism as adult. Historically, prior to the late 1800’s, French political elites were unsympathetic to priests and nuns whose mission was to spread the gospel to the uncivilized. These pervading influences influenced latter political/religious development in Houphet Boigny’s Cote D’ivoire. The construction in Houphet’s home town of Yamoussukro, of the largest catholic cathedral outside Saint Peter’s Basilica in Rome calls to question his judgment as a political leader. The extent to which Houphet chose lavishly to invest state funds in building a cathedral, as opposed to addressing the social needs of the citizenry is indicative of insensitive leadership. The catholic church opposed the taking over of this edifice as suggested even though the Holy see has had an embassy there. The Church also opposed his being buried there according to his wish. The church might have been aware of his fetish practice of totemism and had to keep him at arms length, by the foregoing measures. Also at the eve of his death some old women were said to have carried his body to a secret location and performed certain tribal rituals.
At the end of the narration, chief Ndigba was not convinced of following the footsteps of Houphet Boigny because the totem mythology did not protect him from demise. His rule was long but much more would have been done to evenly spread the wealth acquired among the population
Regrettably, the patronage system led to the contention as to who was to succeed him and hence the political crisis that led to instability after 2001.
Totem of Felix Houphet Boigny
Chief Madu was not only aware of the totem of General Ironsi, but was conversant with other stories and folklore concerning totem beliefs in the Congo, formerly Zaire as well as the totem of the president of Cote’ D’ivoire referred to above. The chief acknowledged that the Zairian leader was a contemporary of another ageing African Statesman Felix Biogny who ruled Cote D’ivoire for many years before it was engulfed in crisis. Unlike the Nigerian General that was introduced earlier on in relation to the totem belief, the veteran politician narrated to chief Madu that Felix Boigny had a colony of crocs in the pool of his garden at Yamoussoukro. One of such crocodile was known as ‘ ‘Caiman’, specie of crocodile with extraordinary poisonous bile- one of such is believed to have represented him, as such his living, health, prosperity as well as his success were linked to this creature. There were no tales of whether political enemies were dumped into this pool. But there was the strong belief that the activities of the crocs where closely connected to his wellbeing. Felix Houphet Boigny ruled Cote D’ivoire from independence in 1960 till his death in1993. It rumoured that two prominent Ivorians, Alhassan Quatra and Bedie kept virgil by watching the unique croc at the eve of Houphet Boigny’s death.
However, Houphet Boigny’s success in creating an economically viable and politically stable state in West Africa was due to the fact that it was the largest cocoa producer in the World according to well documented research at that time. Its ties with France assured massive capital investment into her economy from French businesses. Houphet Boigny presided over a patronage system in which the entire state machinery revolved around his personality. There was no xenophobia in his time because his political tolerance enabled many people whose identity were later questioned, were co-opted in his government. The economy also boomed . Unfortunately, this was wrongly attributed to the myth of crocodile totem.
As far as his religious leanings are concerned, he converted to Catholicism as adult. Historically, prior to the late 1800’s, French political elites were unsympathetic to priests and nuns whose mission was to spread the gospel to the uncivilized. These pervading influences influenced latter political/religious development in Houphet Boigny’s Cote D’ivoire. The construction in Houphet’s home town of Yamoussukro, of the largest catholic cathedral outside Saint Peter’s Basilica in Rome calls to question his judgment as a political leader. The extent to which Houphet chose lavishly to invest state funds in building a cathedral, as opposed to addressing the social needs of the citizenry is indicative of insensitive leadership. The catholic church opposed the taking over of this edifice as suggested even though the Holy see has had an embassy there. The Church also opposed his being buried there according to his wish. The church might have been aware of his fetish practice of totemism and had to keep him at arms length, by the foregoing measures. Also at the eve of his death some old women were said to have carried his body to a secret location and performed certain tribal rituals.
At the end of the narration, chief Ndigba was not convinced of following the footsteps of Houphet Boigny because the totem mythology did not protect him from demise. His rule was long but much more would have been done to evenly spread the wealth acquired among the population
Regrettably, the patronage system led to the contention as to who was to succeed him and hence the political crisis that led to instability after 2001.
Monday, October 13, 2008
Political Odyssey of Chief Madu Ndigba- (a belief in totems by an african leader ) An Allegory
CHAPTER IV
ALLEGED TOTEM OF GENERAL IRONSI
In the preceding paragraphs, the belief in the myth of crocodile as evidenced in the life of General Ironsi of Nigeria, Chief Ndigba’s ‘Countryman’ and other African Leaders, President Mobutu Sese seko of Zaire now Congo, Felix Houphet Biogny of Cote D’Ivoire and Nelson Mandela would be amply narrated. The outcome of each narration constitutes a lesson by itself. At the end of our story, we would be in the position to discern from which source political power could be derived. In these circumstances, Chief Madu Ndigba approached another Politician quite knowledgeable in African contemporary development. He requested him to tell him the role of the belief in crocodile totem, in the history of General Ironsi, Mobutu, Houphet Biogny and Nelson Mandela.
In the first narrative, the veteran politician Mazi Ekwe stated that Nigerian history points to one military ruler, Major General J.T.U. Aguiyi Ironsi, who had the habit of carrying a crocodile walking stick. The belief was that the crocodile was his totem. He himself never acknowledged crocodile totem as his source of power because he was a catholic. As, his surname ‘Aguiyi’, means crocodile in Igbo, he however exploited this natural symbol. His exploit in the Congo in 1960’s among the Balubas as he successfully led the U.N. forces, gave credence to the belief that his powers were obtained from the crocodile totem. Indeed, two colonels who served with General Ironsi were from Chief Ndigba’s town. They expatiated on the exploits of Nigerian troops under Ironsi, in terms of bravery while fighting among, one of African’s ferocious and Bellicose Tribe.
Why did the Chief use the crocodile as a symbol? One must ask. The Chief was not even from a riverine area. One plausible reason could be the myths that are drawn from the folklore and stories of those who fought in Burma, during the Second World War and in the Congolese Civil wars of 1960’s? Thus the totem does not only help one to acquire physical power, as being a good wrestler, boxer, or even strongly built military man as those who were brave to volunteer to fight or enroll in a regular army. The totem, it was realized, was a sure source of political power. Besides, every young man who had political ambition was often caught between loyalty to a deity or to one true God, or sometimes a mixture of both, God and mammon in those days. In the Colonial days, myths about another political stalwart, Azikiwe were rife, for instance, it was believed that he could be everywhere. The latter reference of having a role model in the person of first Nigerian Head of State who used crocodile as his totem appealed to latter generations of politicians, as each aspired to that lofty position or something similar by conjuring the influence of any type of totem. The story of crocodile totem gained currency because then in West African region, one of the longest serving President Felix Houphet Boigny had a number of crocs in his Yamoussoukro garden pool. There was this awful belief that Houphet’s totem was the source of his political power. The neighbouring tribes in Mali and Burkina Faso also maintain the belief that the totem, which they revered were in the form of civet cats, lions and snakes. Many do conjure the magical belief in these creatures, as a source of their powers during wars especially internecine wars.
ALLEGED TOTEM OF GENERAL IRONSI
In the preceding paragraphs, the belief in the myth of crocodile as evidenced in the life of General Ironsi of Nigeria, Chief Ndigba’s ‘Countryman’ and other African Leaders, President Mobutu Sese seko of Zaire now Congo, Felix Houphet Biogny of Cote D’Ivoire and Nelson Mandela would be amply narrated. The outcome of each narration constitutes a lesson by itself. At the end of our story, we would be in the position to discern from which source political power could be derived. In these circumstances, Chief Madu Ndigba approached another Politician quite knowledgeable in African contemporary development. He requested him to tell him the role of the belief in crocodile totem, in the history of General Ironsi, Mobutu, Houphet Biogny and Nelson Mandela.
In the first narrative, the veteran politician Mazi Ekwe stated that Nigerian history points to one military ruler, Major General J.T.U. Aguiyi Ironsi, who had the habit of carrying a crocodile walking stick. The belief was that the crocodile was his totem. He himself never acknowledged crocodile totem as his source of power because he was a catholic. As, his surname ‘Aguiyi’, means crocodile in Igbo, he however exploited this natural symbol. His exploit in the Congo in 1960’s among the Balubas as he successfully led the U.N. forces, gave credence to the belief that his powers were obtained from the crocodile totem. Indeed, two colonels who served with General Ironsi were from Chief Ndigba’s town. They expatiated on the exploits of Nigerian troops under Ironsi, in terms of bravery while fighting among, one of African’s ferocious and Bellicose Tribe.
Why did the Chief use the crocodile as a symbol? One must ask. The Chief was not even from a riverine area. One plausible reason could be the myths that are drawn from the folklore and stories of those who fought in Burma, during the Second World War and in the Congolese Civil wars of 1960’s? Thus the totem does not only help one to acquire physical power, as being a good wrestler, boxer, or even strongly built military man as those who were brave to volunteer to fight or enroll in a regular army. The totem, it was realized, was a sure source of political power. Besides, every young man who had political ambition was often caught between loyalty to a deity or to one true God, or sometimes a mixture of both, God and mammon in those days. In the Colonial days, myths about another political stalwart, Azikiwe were rife, for instance, it was believed that he could be everywhere. The latter reference of having a role model in the person of first Nigerian Head of State who used crocodile as his totem appealed to latter generations of politicians, as each aspired to that lofty position or something similar by conjuring the influence of any type of totem. The story of crocodile totem gained currency because then in West African region, one of the longest serving President Felix Houphet Boigny had a number of crocs in his Yamoussoukro garden pool. There was this awful belief that Houphet’s totem was the source of his political power. The neighbouring tribes in Mali and Burkina Faso also maintain the belief that the totem, which they revered were in the form of civet cats, lions and snakes. Many do conjure the magical belief in these creatures, as a source of their powers during wars especially internecine wars.
Sunday, October 12, 2008
Political Odyssey of Chief Madu Ndigba- (a belief in totems by an african leader
CHAPTER III
CHIEF NDIGBA ARRIVES AT JOHANNESBURG
INTERNATIONAL AIRPORT
At the airport, he had time to look around the bookstalls. He knew it would be proper to know more about Madiba, either through conversation with those who know him or by reading. In the bookstall, he glanced through “Long Walk to Freedom” published by McDonald Parnell, “Mandela”, by Anthony Samson, “A fortunate life”, by Ishmael Meer, “In our lifetime”, by Elinor Sisulu, etc. some of these books were voluminous, bulky and not portable. He however found one that was portable, easily digestible, comic and interesting as most essential characteristics were highlighted in the publication entitled “The Madiba Legacy Series – Becoming a Leader”.
The Chief dressed casually because he was heading to another hotel after a long tiring flight. In his entourage, was a young lady, who was not necessarily his personal assistant, but works closely with him in the National Secretariat of his great Party. It would not be strange to observe that the young lady must have been experiencing some fancy. What do I do to win his favour? She quipped in her mind. While at headquarters, she had his attention, but there were several other younger ladies, as well as society ladies, who might be struggling to have his attention, she imagined. Now that we are away from home, I must do something to attract his attention; she surmised.
She had many options in her mind. First, she could make a big impression on the Chief by buying an ostrich egg mounted on a stand between two elephant tusks, as a souvenir during her visit/trip. She could pretend to have forgotten something in her room and then look for it late in the night. In that case, she must be in the mood to seduce him. Alternatively, she would try to notice any mark on his chest, leg or main body; for use in future comparative gossiping among contestants in order to determine who really knows the chief and to what extent.
When therefore the chief wanted to change his dress to a formal warm clothing on account of the weather, she felt it was an opportunity to survey his body and take note of any spot, mark or anything that can be used for propaganda, or blackmail as she would be discussing with other ladies, the degree of her intimacy with the Chief.
As the Chief was to put up with a close fiend in that town, before he changed his mind to go to Hotel Unicoco, an arrangement was made for the Chief to use one of the rooms to unpack and dress up. Surprisingly, the chief looked around and indicated that he was a ‘village man’ and so ordered his luggage to be brought in the full view of everyone. The lady in question pretended to go away, but the chief insisted that he was not doing anything unusual. The lady consequently remained behind. The Chief gently removed his different layers of dresses, until he exposed his hairy chest as well as white crocodile tattoo on his lap. This sight then satisfied the curiosity of the young lady as she was now armed with these facts and descriptions, which had remained a source of speculation. She heaved a sigh of relief as she thought the Chief would ask her to leave the scene. Now that events had worked in her favour, she nearly betrayed her emotion by shouting ‘eureka’. The stage was therefore set to use these facts in any manner possible, since the crocodile symbol tattoo had been an object for local speculation.
Chief Ndigba was one of the early students who studied abroad with Ndiauku Community Scholarship. He was hardworking, self-made man, having obtained his inter B.A. at home. He had bagged Bachelors of Laws LLB Degree, Cum Laude in 1946 and MA in 1950. At Trinity College, he narrowly missed ‘Michealmas Prize in Constitutional Law as well as Trinity’s Criminal Law Prize.
Despite this brilliant academic achievement, he was unable to be considered to work in Legal Department of then regional government or Federal Government. He remained in Private Practice and was graded ‘Charge and Bail’ lawyer. It is not surprising therefore, that he was able to wade through Nigerian political murky terrain, which is based on ‘Cash and Carry’ and ‘Man know Man’! As well as hobnobbing with the military rulers. His support for trade union movement had been minimal but he had grown prominent in the ‘Abacha days’ transformation to civilian and permanent rule. Speculations were therefore rife as to the source of his political power. Was this due to the totem – crocodile? Some people thought he had escaped many assassination attempts due to his belief in totem mythology.
CHIEF NDIGBA ARRIVES AT JOHANNESBURG
INTERNATIONAL AIRPORT
At the airport, he had time to look around the bookstalls. He knew it would be proper to know more about Madiba, either through conversation with those who know him or by reading. In the bookstall, he glanced through “Long Walk to Freedom” published by McDonald Parnell, “Mandela”, by Anthony Samson, “A fortunate life”, by Ishmael Meer, “In our lifetime”, by Elinor Sisulu, etc. some of these books were voluminous, bulky and not portable. He however found one that was portable, easily digestible, comic and interesting as most essential characteristics were highlighted in the publication entitled “The Madiba Legacy Series – Becoming a Leader”.
The Chief dressed casually because he was heading to another hotel after a long tiring flight. In his entourage, was a young lady, who was not necessarily his personal assistant, but works closely with him in the National Secretariat of his great Party. It would not be strange to observe that the young lady must have been experiencing some fancy. What do I do to win his favour? She quipped in her mind. While at headquarters, she had his attention, but there were several other younger ladies, as well as society ladies, who might be struggling to have his attention, she imagined. Now that we are away from home, I must do something to attract his attention; she surmised.
She had many options in her mind. First, she could make a big impression on the Chief by buying an ostrich egg mounted on a stand between two elephant tusks, as a souvenir during her visit/trip. She could pretend to have forgotten something in her room and then look for it late in the night. In that case, she must be in the mood to seduce him. Alternatively, she would try to notice any mark on his chest, leg or main body; for use in future comparative gossiping among contestants in order to determine who really knows the chief and to what extent.
When therefore the chief wanted to change his dress to a formal warm clothing on account of the weather, she felt it was an opportunity to survey his body and take note of any spot, mark or anything that can be used for propaganda, or blackmail as she would be discussing with other ladies, the degree of her intimacy with the Chief.
As the Chief was to put up with a close fiend in that town, before he changed his mind to go to Hotel Unicoco, an arrangement was made for the Chief to use one of the rooms to unpack and dress up. Surprisingly, the chief looked around and indicated that he was a ‘village man’ and so ordered his luggage to be brought in the full view of everyone. The lady in question pretended to go away, but the chief insisted that he was not doing anything unusual. The lady consequently remained behind. The Chief gently removed his different layers of dresses, until he exposed his hairy chest as well as white crocodile tattoo on his lap. This sight then satisfied the curiosity of the young lady as she was now armed with these facts and descriptions, which had remained a source of speculation. She heaved a sigh of relief as she thought the Chief would ask her to leave the scene. Now that events had worked in her favour, she nearly betrayed her emotion by shouting ‘eureka’. The stage was therefore set to use these facts in any manner possible, since the crocodile symbol tattoo had been an object for local speculation.
Chief Ndigba was one of the early students who studied abroad with Ndiauku Community Scholarship. He was hardworking, self-made man, having obtained his inter B.A. at home. He had bagged Bachelors of Laws LLB Degree, Cum Laude in 1946 and MA in 1950. At Trinity College, he narrowly missed ‘Michealmas Prize in Constitutional Law as well as Trinity’s Criminal Law Prize.
Despite this brilliant academic achievement, he was unable to be considered to work in Legal Department of then regional government or Federal Government. He remained in Private Practice and was graded ‘Charge and Bail’ lawyer. It is not surprising therefore, that he was able to wade through Nigerian political murky terrain, which is based on ‘Cash and Carry’ and ‘Man know Man’! As well as hobnobbing with the military rulers. His support for trade union movement had been minimal but he had grown prominent in the ‘Abacha days’ transformation to civilian and permanent rule. Speculations were therefore rife as to the source of his political power. Was this due to the totem – crocodile? Some people thought he had escaped many assassination attempts due to his belief in totem mythology.
Saturday, October 11, 2008
Political Odyssey of Chief Madu Ndigba- (a belief in totems by an african leader)
CHAPTER II
CHIEF MADU NDIGBA POLITICAL ODYSSEYS AND PREPARATION FOR VISIT
After the age grade ceremony of Ukenyi, Chief Madu Ndigba slept soundly like a baby, having had a good meal of his favourite dishes – pounded yam, vegetable and egusi source with bush meat. When he woke, he reported that he saw Nigerian Leaders, Sardauna of Sokoto, Dr. Nnamdi Azikiwe, Chief Obafemi Awolowo, Dr. Michael Opara, Alhaji Tafawa Belewa, General Ironsi, General Murtala Muhammad, General Olusegun Obasanjo, Alhaji Shehu Shagari, General Ibrahim Babangida, General Mohammadu Buhari, General Abacha, General Abdul salami Abubakar, Chief Ernest Shonekan, standing in a straight line. In another scene, all were seated around a round table. Then Chief Ndigba stood after General Abubakar had received a dove which vanished as soon as received. When he woke, he was greatly disturbed as to the meaning of his dream meant that he will become a Head of State or President one day!
He sat on his bed, yawned and shook his head as his inner wear exposed the totem mark on his body. A mysterious voice reassured him that his totem would continue to inspire him into political heights. The voice warned him not to doubt the efficacy of the totem in acquiring political power. It was strongly suggested that he would visit South Africa, and also invite veteran politicians to inquire about the totem of General Ironsi, Houphet Biogny and Mobutu. Confidently, he felt, he should make his proposed trip to South Africa, where he had planned to see the great Madiba, visit Robin Island, have fun in Sun City, discuss, with ANC politicians, as well as many of his countrymen who fled to South Africa during the ‘Abacha days’. On the other hand, there have been enormous speculations about the source of power which the chief possessed. Many members of his clan had attributed his powers to “one who incarnated from his grandfather who was a hunter and great farmer”. The belief held was that in his lifetime, he was to rise in the society in accordance with the vogue of modern economy.
The Chief was no longer a Cabinet Minister but still occupied a high position in terms of his new status in Obodo Nija State. His entourage had greatly been reduced to one person, who strictly speaking was not a protocol officer, but was to double as such, in view of the exigency of the service. Having left the much improved Murtala Mohammed International Airport, he landed in Johannesburg Airport, which offered a better ambiance than the latter. He therefore, felt a jolt of excitement on arrival but did not lose a sense of wonder, which comes with being in a new place. In actual fact, he had been to Johannesburg Airport a couple of years before this visit. Even then, he went though the airport VIP Protocol, which offered little opportunity to experience grass root action. In this visit, he was more relaxed, and in a proper disposition to learn from the ruling party as well as draw inspiration from Madiba himself, his prison abode, Robin Island, or anything about Madiba that would serve as a source of inspiration in his political career, in addition to the totem tattoo which he had religiously clung to.
CHIEF MADU NDIGBA POLITICAL ODYSSEYS AND PREPARATION FOR VISIT
After the age grade ceremony of Ukenyi, Chief Madu Ndigba slept soundly like a baby, having had a good meal of his favourite dishes – pounded yam, vegetable and egusi source with bush meat. When he woke, he reported that he saw Nigerian Leaders, Sardauna of Sokoto, Dr. Nnamdi Azikiwe, Chief Obafemi Awolowo, Dr. Michael Opara, Alhaji Tafawa Belewa, General Ironsi, General Murtala Muhammad, General Olusegun Obasanjo, Alhaji Shehu Shagari, General Ibrahim Babangida, General Mohammadu Buhari, General Abacha, General Abdul salami Abubakar, Chief Ernest Shonekan, standing in a straight line. In another scene, all were seated around a round table. Then Chief Ndigba stood after General Abubakar had received a dove which vanished as soon as received. When he woke, he was greatly disturbed as to the meaning of his dream meant that he will become a Head of State or President one day!
He sat on his bed, yawned and shook his head as his inner wear exposed the totem mark on his body. A mysterious voice reassured him that his totem would continue to inspire him into political heights. The voice warned him not to doubt the efficacy of the totem in acquiring political power. It was strongly suggested that he would visit South Africa, and also invite veteran politicians to inquire about the totem of General Ironsi, Houphet Biogny and Mobutu. Confidently, he felt, he should make his proposed trip to South Africa, where he had planned to see the great Madiba, visit Robin Island, have fun in Sun City, discuss, with ANC politicians, as well as many of his countrymen who fled to South Africa during the ‘Abacha days’. On the other hand, there have been enormous speculations about the source of power which the chief possessed. Many members of his clan had attributed his powers to “one who incarnated from his grandfather who was a hunter and great farmer”. The belief held was that in his lifetime, he was to rise in the society in accordance with the vogue of modern economy.
The Chief was no longer a Cabinet Minister but still occupied a high position in terms of his new status in Obodo Nija State. His entourage had greatly been reduced to one person, who strictly speaking was not a protocol officer, but was to double as such, in view of the exigency of the service. Having left the much improved Murtala Mohammed International Airport, he landed in Johannesburg Airport, which offered a better ambiance than the latter. He therefore, felt a jolt of excitement on arrival but did not lose a sense of wonder, which comes with being in a new place. In actual fact, he had been to Johannesburg Airport a couple of years before this visit. Even then, he went though the airport VIP Protocol, which offered little opportunity to experience grass root action. In this visit, he was more relaxed, and in a proper disposition to learn from the ruling party as well as draw inspiration from Madiba himself, his prison abode, Robin Island, or anything about Madiba that would serve as a source of inspiration in his political career, in addition to the totem tattoo which he had religiously clung to.
Friday, October 10, 2008
Political Odyssey of Chief Madu Ndigba- (a belief in totems by an african leader)
CHAPTER I
INTRODUCTION
The central theme of the book is to demonstrate that belief in totems is hollow and misplaced. Incidentally African Leaders and politicians have been known to have acquired political power through devotion to various deities. A totem could be represented by tiger, lion, tortoise, snake, crocodile or any plant, or the tattoo of any of these objects. Among the Mijikenda tribe of Kenya, coastal homestead, 1.2m wooden statues are believed to incarnate the spirits of the dead elders. In Mali, an ancient cave with carvings, is revered, as any disfiguring of any of these drawings is believed to mean change in weather and cosmic influence. When the custodian of this cave, an old sage was reportedly informed that someone had landed on the moon he fumed ‘impossible’. Similarly, the Jackal in Mali is believed to predict events in the community, in accordance with the interpretation of local diviners. Another unique local in Mali is the tortoise, of which the chief priest advises that adherents must be as patient as the tortoise, in allusion to the creatures’ slow movement.
The book attempted to demonstrate totems with classical examples in African Politics. The tragedy of those who abandoned their Christian faith was highlighted. The situation in Nigeria cannot be different as shown in the Allegory of the Odysseus of Chief Madu Ndigba’s bid to possess political power. In the end, he did not realize that neither totems nor any other diabolic or fetish belief, guarantees good leadership or good governance, nor would the bizarre concept of political god fatherism guarantee good government or political stability and success.
Each Episode in this book which narrates, inter alia, the story of Chief Ndigba’s meeting with Madiba, brief historical account of the life of Felix Houphet Boigny and Joseph Desire Mobutu Sesseseko embody an Allegory. Former president of Liberia, Charles Taylor is said to have had two amulets, as testified by his gorilla fighters. It is believed that he was never hurt during the operation despite the fact that about 250,000 died during his rule. While hiding his amulet in his pocket, at the same time, he clutched a bible in his hand and preached as a Baptist. During his exile, after being released by the Nigerian Government at the request of his home government, he ended in a miserable manner, by standing for trial in the International Court at the Hague, where he was convicted of 11 criminal charges including rape, murder, child soldiering etc. Mr. P.W. Botha was nicknamed “Crocodile”. He was a South African ruler who refused to admit that apartheid was dead. However, the reference to crocodile was not connected with totems. Thus resultant effect of his use of amulet was nullified. The total effect of all lessons in these episodes has a bearing and overall effects on the lesson of politics in Africa be it Nigeria 2007 or thereafter.
INTRODUCTION
The central theme of the book is to demonstrate that belief in totems is hollow and misplaced. Incidentally African Leaders and politicians have been known to have acquired political power through devotion to various deities. A totem could be represented by tiger, lion, tortoise, snake, crocodile or any plant, or the tattoo of any of these objects. Among the Mijikenda tribe of Kenya, coastal homestead, 1.2m wooden statues are believed to incarnate the spirits of the dead elders. In Mali, an ancient cave with carvings, is revered, as any disfiguring of any of these drawings is believed to mean change in weather and cosmic influence. When the custodian of this cave, an old sage was reportedly informed that someone had landed on the moon he fumed ‘impossible’. Similarly, the Jackal in Mali is believed to predict events in the community, in accordance with the interpretation of local diviners. Another unique local in Mali is the tortoise, of which the chief priest advises that adherents must be as patient as the tortoise, in allusion to the creatures’ slow movement.
The book attempted to demonstrate totems with classical examples in African Politics. The tragedy of those who abandoned their Christian faith was highlighted. The situation in Nigeria cannot be different as shown in the Allegory of the Odysseus of Chief Madu Ndigba’s bid to possess political power. In the end, he did not realize that neither totems nor any other diabolic or fetish belief, guarantees good leadership or good governance, nor would the bizarre concept of political god fatherism guarantee good government or political stability and success.
Each Episode in this book which narrates, inter alia, the story of Chief Ndigba’s meeting with Madiba, brief historical account of the life of Felix Houphet Boigny and Joseph Desire Mobutu Sesseseko embody an Allegory. Former president of Liberia, Charles Taylor is said to have had two amulets, as testified by his gorilla fighters. It is believed that he was never hurt during the operation despite the fact that about 250,000 died during his rule. While hiding his amulet in his pocket, at the same time, he clutched a bible in his hand and preached as a Baptist. During his exile, after being released by the Nigerian Government at the request of his home government, he ended in a miserable manner, by standing for trial in the International Court at the Hague, where he was convicted of 11 criminal charges including rape, murder, child soldiering etc. Mr. P.W. Botha was nicknamed “Crocodile”. He was a South African ruler who refused to admit that apartheid was dead. However, the reference to crocodile was not connected with totems. Thus resultant effect of his use of amulet was nullified. The total effect of all lessons in these episodes has a bearing and overall effects on the lesson of politics in Africa be it Nigeria 2007 or thereafter.
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