The African Reformer By Mankind Olawale Oyewumi.

1 Comment » December 5th, 2007 posted by // Categories: African Affairs



                                           The African Reformer         

                                                                                             By                                                                              

                                                                         Mankind Olawale Oyewumi

 

“What is man born for but to be a reformer, a re-maker of what man has made; a renouncer of lies; a restorer of truth and good, imitating that great nature which embosoms us all, and which sleeps no moment on an old past, but every hour repairs herself, yielding us every morning a new day, and with every pulsation a new life?”
 —–Ralph Waldo Emerson

 In the long list of trite and tragic words some true saints, scholars and sages maybe tired and ashamed of, reformation, change and freedom dominate and reign. Having remorselessly and frequently fulfilled their semantic and syntactic emptiness in dismal socio-economic and political literature of collective ignorance, war, hunger, diseases, death, and yet, renewed pledges of tacit but sure directionlessness in the continence haunted continent of Africa, the eminent fraud, nay jazziness of these practically hackneyed words cater to scholars’ loss accruable from the august guts of their undisguisable disgust towards them.

But man is the maker of words; man is the appointer and alerter of meanings to suit his ambition, actions and organizations, slightly involving or absolutely excluding the stipulations of natural justice. Do you see how parochial intellectuals, criminal nationalists, confused Africanists, satanic African leaders, and the so-called omnisciently free nations assisting Africa narrow the holds of our better Europe by thinking they betray just words and not drag their dignity in unclean-sable moral mud and their souls in irredeemable filth when they dedicate their golden silence and commercialized multiloquence to the dearth of our race, speak no universal good, offer dwarfish heights as sacrifices, impose and increase hindrances as policies, pursue sectional agenda and act the polar opposites of their documented intentions to the detriment of millions?

Reformation brings about change, and change cannot boast any essential existence without first passing through the needle-eye of proper reformation. Change is the instinct, reformation the action, change is the only reliable ideological parameter mortals historically use in judging claimed reforms, in gauging the air published to have been stored up in the banal tube of any reformation. In eras when the conscience of man was potent, and his humanism truly humane, publishing agencies were hardly required to convince those concerned, the beneficiaries of created public benefits, that some change has occurred in commerce, art, politics, etc., because one man, or a venally venerable host of his fine species had spoken, acted and achieved nothing to the disadvantage of their collective goals.

Away in ancient Sparta through Rome dwell annals’ approval of this claim. The Americans and the English, the French and the Germans, the Norwegians and the Spanish, all are doubtless proofs of moral oaf well spurred to construct the roofs of popular good. Their reformers in these countries, whether they be scholars or soldiers, pontiffs or monarchs, never ejaculated in vain selfishness, did not fall on mere veins in days of historically decisive actions.

Except for causes created by, and kiosked in personal principles as pointing or required necessities towards specified greater ends, feeding, housing and good health, care-facilities and kind activities were not tabooed; men’s external accoutrements glorified their inner worth; and none, except poverty itself suffered any variety of poverty. Whatever changes our days fosters the coming days. If this day prepares no way as great grace for our grazing wants tomorrow, it is not change. Let the reformer be an African who teaches philosophy to the grand children of Socrates, Plato and Aristotle in Greece, African reform is knowing and altruistically working to quarantine barriers from the survival – reach of Africans! Let the critic be our son or daughter legislating conceits that guide language, literature, politics, religion and economy at colleges and Universities built by happier shores and more, reformation is struggling to serve the needs our critiques so stylistically paint for politics, education, justice and dignity for our people.

With change, our aches must ape after our health, in all sections of possible health. Change is eternal jailing of our biased jaundices, either within any conglomerate produced by an irreversibility sealed by fear, ignorance and irresponsibility, or by the regulation of souls whose refulgence of flowing sanity expedients cannot controls.

Man militates in soulless but forceful awe to place perfection upon the senseless maxim that “…the end justifies the means”, mooting criminally in favor of social sins, and booting dishonorably for the spreadsheet of spiritual eccentricities. When it favors his truncated soul, man acquiesces to the nobility of general good, and frowns, with unbelieveable switch and dangerous resolves, at this good when it is no longer in the well-being of his dwarfish interest to treat man as man. In the soul of man dwells the wholesome whole, whereby himself, digs for himself, some unholy holes. With unintended but ineluctable holes, the Initial Energy and Sustainable Ray of the intended holds scatter in concerted ruins, and the salvaging of its pieces affect his peace, with violent ease.

Man becomes conscious of change when he is sincerely vexed by the wrecks of old, unprofitable order which orders his destiny for thriftless misuse and reckless abuse, and is ready to say and to do all that may be necessary to snatch himself away from the perilous reach of attendant crises caused by the former era. Whereas, change is conscious of man when in the name of withdrawing society from the woes of lies, fraud and theft, man plunges his existence in more quagmire and mire, and every frequent remorse displayed as sobriety constitutes an empowerment for the development of man’s disappointment. In this immorally spiritual complexity lies the knurly imbroglios of reformation: man’s consciousness of, and willingness for holy change is often ignobly changed by his unconsciousness of, and unwillingness for holy courage and genuine will that are central to the possibility of sought reformation.

The maximum abuse of man by man is man most constant courtesy to the world which noble sentiments had enthusiastically but irregularly protested in every generation. When man perceives correctly, the spate of social ruins in his society and puts up some formidable tools to mop and later squish the evidence of his painstaking observation-squalor into the vast sea-bed of purposeful revolution, he achieves a temporary target and loses the permanent victory to the ignorance he bequeaths posterity on the essence of existence.

Change, beware, may not necessarily guarantee freedom for man. Worse evil may succeed bad one in the clumsy course of any transformation. Yet, no freeing freedom ever arrived the society of man without change. The role of all men is to guide conscientiously along the deadly path to the succor that its fine effects may paint our world. Change is the health of reformation. When change is sick, reformation is the physiological uplift of its entire cells. The fact that another salutary dawn is, or can be, is a sign of the truth that the reformation of man truly has the facilities to reform. This new dawn being the change of former change which was once assisting, may have lost its touch, not necessarily with man, but with those inevitable aids and laws which nature hands down to man, and without which man cannot be rationally capable without some question against his reason and dent atop his manhood.

The nature of reform and change thus meticulously mastered, I go a step higher to humbly introduce them to any mortal, African or non-African, who dare to take and work, live and die for this maximally defiled and heartlessly exploited region of the world-Africa. We cease to yield to any pyramid of filths veiling as conditions that the African reformer must satisfy; our projections this day, now out do some ancient folly, or uncanny fraud to set in motion the inner vehicle that pursues the African future with vision, courage, wisdom, perseverance and kindness. The African self assertion and development is historically desecrated by the four hundred years of anti-freedom exercise symbolized by slavery, defiled by another hundred years of unjust and forceful foreign socio-economic, cultural and political domination (colonialism), and further marred by the increasing commitment of African leaders to lies, sabotage, visionless-ness and fraud which divert the natural rights of Africa from peace, prosperity and happiness. Through colonialism, vibrant African hopes, human and non-human, were forced aboard the ships to various harbors, banishing parents and societies to tears, incapacitating the endowed capacity of the black to greatness by truncating their germinating order and acrimoniously castigating their future with the sick sophistry that they are incapable of true civilization.

The colonial devils and thieves thrived in the destruction and stealing of all that was dear to Africans, enriching their empty empires (or what but an empty empire exploit and cheat other for fullness and fulfillment?) with the sweat of our fathers and increasing their hope on the preposterous promise of our own kidnapped hope.

Can any of their generically chaotic claims which explain Africa’s exaggerated incapacity for sanity and others be less than fallacious? Africans of the past, like their counterparts in Europe, America and Australia, were not just organized, they were a focused, progressive and prosperous region of planet earth. They had ambition, which they never sought to fulfill misanthropically against the development of others. They had expectations, but only within the confines of convictions which constituted their cultures. And if certain portion of these cultural convictions and practices were morally erroneous, errors were not the intentions of the upholders; with utmost faith in the superiority of what they held sacrosanct all African empires and regions had tackled the challenges of existence.

When one or a group of Africans saw fault in any given norm or tradition, he or they inspired required change through peace, through war, just like a Lincoln and Kennedy, or an England or France of the West would do. Africa loved the world more than any region of the world, going by the deep spirit of neighborliness and kindness they showed, even to their mortal adversaries. Except when strangers disregarded the demands of their ways of life, Africans hardly struck. In art, science, and politics, Africa can never be less gifted by God if not richer than any region of the world. All that today constitutes impossibility of doing domestic or industrial chores, of conquering deadly diseases, and of invoking the buried spirits of life in virtually dead or dying sectors of human endeavors the African practices, deeds and sayings stored the wonders of achieving.

Africa is a bustling barn of human and material resources. And like any other continent, her development was supposed to be from wild conjectures and errors to reality and perfection, which foreign vermin and home rust had discarded, vandalized and engulfed with flood-bringing rain. All writers and preachers who ever composed a sentence, or even formed a sermon against the realities of Africa for obscurantist or racist reasons must have their names wreathed in ungolden gold, in the museum of ignoble deeds in the world.

In “Wind of Change”, the speech Prime Minister Harold Macmillan of Great Britain delivered to the South African Parliament in 1960, it was recorded that, how fantastic Africa and Africans are, and all American Bill Clintons know too, that this earth is a piece of favor to our general world. Today, it seems slavery was merely changed to colonialism and colonialism operated in the garb-guise of imperialism. Whatever the fraud-label, the West seem to know how best to rubbish, cheat and exploit Africa!

Causes which wreck the rise of Africa are both internal and external, and the ruler, intellectual or activist who only talks about one without taking cognizance of the effects of the other is either myopic or fraudulent, or even both. The roles played by African leaders in the shipwreck of African hope is not less inhuman than the inhumanity exhibited as the ideal symbol of humanity towards Africa. Ranging from kerekou of Benin Republic who, besides foolishly accepting that his nation serve as dumping ground for toxic wastes from foreign companies for financial reason, freely looted the people’s treasury, Doe and Taylor of Liberia, Lansana Conte of Guinea, Mousa Traore of Mali, Gnassingbe Eyadema of Togo, Ousmane of Niger, Mobute of Zaire, Amin of Uganda, Santos of Angola, to Buhari, Babangida, Abacha, Obasanjo and Yaradua of Nigeria alone, more than one trillion dollars was stashed off the benefits of Africans in their different regimes and countries, between 1960 and 2007! Why not? What is wrong in caging Africans in the zoo of wild and irredeemable pauperism to satisfy African leaders’ beastliness, greed and shame? The loss above comes from their dishonest and uniform criminal instinct alone, in thousand folds would the theft and damage be, if calculated by the indices of their foolishness and arid plans! Or is it not the truth that there is no limit to the fortune sacrificially pursued vision of collective survival can bring? Who then thinks that what Africa might have forfeited in a voyage with her numerous captain Kids from time immemorial can be anything short of nine hundred trillion dollars if not more {definitely more!}?

More satanic feats can be recorded of African leaders in the areas of unjust jailing of truth’s advocates, Human Rights Activists, and government oppositions. They have maimed for hate and multiplied the rate of murder for greed. Who can adequately compute the figure lost in Nigeria from this variety if killings. And if, for refusing to exaggerate, history should record eight hundred thousand for Uganda, one million for Rwanda, one million for Liberia, six hundred thousand for Sierra-Leone, two hundred thousand for Ghana and two hundred thousand for South Africa! Whoever considers these figures overstated, let him or her give consideration to indirect death directly directed by governments’ dumb speeches and inadequate actions in the areas of food production and supply, health facilities and Africans’ education!

Oh my God(!), Africa has suffered more than suffering, for the punishment inflicted on brothers by brothers is the worst of all wickedness we know!

Some kitchen African scholars always institutionalize bias through fake foundations and extinction-bound books, announcing a one-sided revival for Africa by denigrating a party and patting the other with inferentially deliberate indifference which must be corrected if baked by limited thinking, and ridiculed if engendered by fraud. “Africa is poor because she is not free”, says George Ayittey of Ghana. But reason insists that “Africa is enthralled in viscious vassage because her influential scholars are gangsters, because her reformers are betrayers!” How can any seasoned scholar call just the African leaders the chemistry of African imbroglios while the daily impacts of foreign actions and inactions maim this region? Is it reasonable in any way, to also insist, for any reason, that external evils alone constitute the malaise generations of Africans had historically bewailed? Did the Africans of yesterday, just like the heroic Mao Mao of Kenya, not have the right to valiantly kick against any invasion with their blood and remained in history, like Ethiopia or Greece, a marvel and beauty to billions? Do the African leaders of today possess, or do they not have the right to commit all of their ambition and association to the development of Africa?

An ignoble merger of moral bareness and mental emptiness in native and foreign men-monsters and leaders who always parade themselves as African fore-runners and leaders is the assurance of Africa’s collective backward-speeding stagnancy and impotency; the perfidy and foolishness we know we host but which our perverse beast-sense spare in all of our spheres to form some poison-filled social spears that speedily pierce and harass our focus off the route of victory and hope.

Who is any fraudster and fool to dupe and drag the world backwardly down with the untrue belief that African leaders alone are Africa’s problems? In Africa and outside Africa lived the evil spirit of African perdition. Our focus then must take care of these sources. Let it seen in our action, let the world read it in our stories. In the weighty words of James Baldwin, “For while the tale of how we suffer, and how we are delighted and how we may triumph is never new, it always must be heard. There is not any other tale to tell, it’s the only light we’ve got in all this darkness.” So let the musicians sing, let writers mount an irresistible attack and on bastards and quislings through our drawings, prose, poetry, of how natives and non-natives had vandalized the African hope. To attack a region of African enemies is not evil if the attacker does not hope to benefit from such blunder. To offer a sparsely shaft as criticism even if it frowns against all quarters, is to paste on our race, the stickers that auction her achievable revival. Mistakes may be made, but let not evil be disguised as blunders from those who advance the African cause as crusaders of African salvation. This ought not to, as well exclude how sincere Africans and non-Africans had labored for man to alter the squalid African plight to hope, to real bliss, and to endless laughter.

If the fifty-four independent political units of Africa were a dessert continent fraught with the fruits of fatal pains, and prominent with permanent incontinence in all the cheap bliss that life offers to un-resourceful and resources-scarce zones in earth’s geography, utterly penurious and practically loyal to the criminal communion applied by the dominion of winterish woes, still may be deadly, but ought not to seem so impossible as it now seems, to diagnose and know her existential ailments, and tow her out of her current structural and systemic abnormalities.

Let the African reformer extol the truth and bring to book in his analyses and in his actions the untruthful books and actions stated as modern models for African happiness. No matter who they are, these engineers of tears and clerks of politically juggernauted ambitions of shame, who are always optimistic of African death, the African reformer must double-cross and surpass, and endure all penalties to destroy and then, lure the wrong thinking masses to the clear coast of African hope!

Only one thing is sought as the virtue of the African reformer: a functional soul. With his working soul, the African reformer can know and hope for African good without any unjust injury to persons he must hurt and powers he must question, despise or attack. He may be a farmer, he may be a lawyer, the man with good soul alone, boasts the best wisdom and fortitude to advance the world to happier season through Africa. Is he a man whom Africa has reduced to shred and ghost, with no home and hope? He is the African Reformer if he has a working soul! Does he shuttle between pain and poverty despite his vast volume of paper-qualification as a literate or an instructed elite? For him the African woes have been reserved to combat. Let any man or woman with passion for African revival and renewal stand tall among others in kindness, morals, knowledge and courage; let him not enjoy any unjust patronage or pleasure, but let him never deny their beautiful benefits when they come to him through moral means, in the course of living like a man who he truly is. The sacrosanct conscience, which his positive principles represents, is the first and the final ritual of African reform.

The African reformer shall understand the African nature, master her structure and study her literature in absolute devotion and humility. Nothing about the African history, philosophy, culture and psychology is hidden to the versatile and fertile mind of this fantastic person. He does not guess whatever he is yet to learn about Africa. He must plunge his soul into the African soul to know the objectives of African hope and weigh these agenda with the normative standards for the universe, by the laws of nature, by the Soul of all souls.

The mortal who cannot afford to abandon the African native in poverty is the African reformer. At any degree, he must inspire greatness in all Africans he daily meets. At any rate, he must assist moral projects not necessarily emanating from him, but also, because he is infinitely good, belonging to his own heart. The African reformer is the angel whose actions liberate Africa from subjectivity and passivity. As a teacher he creates and sustains hope for the African children and youths; as a social worker, he is the hope of widows, orphans and the old. The African reformer may speak, may be silent, his purpose is louder than the means he uses, and whatever his calling is, he is who he is because Africa can be better in that field of existence which adores his mind and maintains his life.

His writing may be in English or French, German or Latin, but his focus is Africa. In his dreams, he sees and plans Africa. For Africa he can morally dishonor rulers and boldly call organizations to question. He may be wealthy, he may be poor, all of these he can use to avert the collective quietus of the black race. His love for Africa is borne out of his obsession for humanity, so he cannot profane other continents and peoples for Africa. For him, they are his family in other lands of God. He loves the truth and will not be fulfilled without bathing in its fine fluid. He cannot be a racist, the African reformer is a global moralist who seeks to redeem his African planet for the safety of every man’s humanity. For him, negritude, Africanism or pan-Africanism is a customized humanism for Africans whose sense of kindness towards the world finds application in native African situation. Against Africa’s happiness he can hate and love, only when nobility is trampled under the foot of any human devil or devilish group; for Africa’s greed he cannot lead, for his sane soul rings beyond the beauty any fraud can give. For him, every inhuman tradition is wickedness; every immoral culture an abomination constitutes to the true African reformer!

Africans and non Africans who cannot be moral, who cannot love fellow mortals, are his good enemies and the foes he vows to fight with his achievements and justice. The UN, the AU, ECOWAS, NEPAD, he may write, speak and act against if they falter, but the interest of the truth these humanely alloyed aims and commitments represent.

The African remormer is not the leader who liaises with foreigners to dupe Africa (A foreigner in this context is any person, group, company or nation, whose agenda imply disaster for Africa!). He is the father and believer of any theory or principle framed in appreciation of African humanity. The African reformers is not the popular scholar who forms several fora and foundations through which his partial approach and betrayal – portrayal of Africa glues reward, he is the conscientious radical who do not mind dying in hunger in the duty of preaching and preserving the truth about the African story. The African reformer is not the man who sufficiently displeased people’s plan for justice in honor of expedients, he is an ally of discontented global class who feel for, and boundlessly invest in the survival Africans.

The African reformer is the man excluded from the list of basic survival. She is the woman whose wealth is elusive hope; while the fake reformer is the foolish politician or criminal, or thieving expatriate thieving expatriate who wrap dishonesty in sincerity and act backwardness in the crucial cause of people’s happiness. The African reformer is the reformed man or woman whose inner beauty is transferred to the outer African premises. He or she cannot be distinguished or celebrated for nothing; his or her success he or she makes into an asset for all of African children; his or her inheritance in material context, is the invisible value of former children his elastic generosity has grown into manhood in every aspect of manhood. As a social scientist, his expertise in Political Science, Economics or Sociology he squanders on those with similar African ambition. As a guru in the humanities, he has not learnt language, literature, philosophy and others without theoretically and practically making it possible for others to do the same with full satisfaction in African aspiration.

As a scientist of whatever endeavor, he is worthy of his all because the purpose for which science is learnt and taught, the well-being of many he excels at fulfilling. All of his awards and honor, he spends on the rearing of greater geniuses. He cannot deserve any merit for himself; awards must be won, and not only dedicated with mere words of mouth accompanied by uproarious applause and clumsy songs, they must be seen at the work of uplifting goals the artist may have written or drawn or performed to lament their dearth or death. The African reformer writes, sings and draws, because these are the expression of the function of his immortal consciousness in original African reform. If he sweeps or tills the soil, or he cooks or mends our shoes, this same impulse makes his state wonderful and his status enviable if he exists for others. He must also act, and action is very fundamental, more needed and easily estimated than other means, and ought not to antagonize his secondary means.

The reformer whose life-ledger reflects some irreconcilable items to the general purpose he feigns or parades to the world must be solitude of good soul and heart. For his kind, millions had died in African history, buried in the bellies of vultures! For his kind, millions languish in the lonely cells of wretchedness, with no hope of survival! For his kind, brains had been squandered, who were doubly capable of helping the world from Africa. For his kind, statans had won elections and still nominated and rigged in favor of their allies to deepen our communal follies! For his kind, African schools, ideas, convictions and image cut the picture of inferiority and worse in the imagination of every vastly immoral non-Africans!

When the African reformer goes into an institution, his Samaformist perspectives rule over all biases and expedients; he acts to reform, not that which necessarily affects him or others, but that which is unjust and evil, regardless of the names and number of those it favors, irrespective of the investments and sacrifices of change. Reform is not carried out, only when the need for it kills and maims the people, it is easy when the reformer speaks and acts against anticipated obstructions that may style itself as evil capable of feeding on the comfort of man.

The African reformer may or may not plant people and places in the loamy soil of his agenda, but eternity is his destination {and is man not more favored in the agenda of a reformer who all bows for eternity?}. Even after the cycle, which produces and takes him back to nature has ceased, his essence, also the essence of those who once committed the self to earth’s, lingers and prospers more without interruption. Whatever his parents may have named him, or whatever he may have decided to bear, becomes the better half of that universal identity which breathes life into those mighty concepts and circumstances all exceptionally heard destroyables had initiated. Those he shall not, and can never see, but whose judgment of his life and living they have the freedom to pass, he unknowingly acts to favor. But the favor he hands down in preparation of the life’s stage for these troupe of coming actors, is not done in anticipation of reward; for every good is self-rewarding, and every evil possesses the worst agents acting against the most seducing forgiveness – application from any erring man.

He may be patronized, he may be persecuted for believing in the survival of one billion or more people, the Africans, but let him not patronize any filth even if stealthily; he may be invited for collaborations by other men, he should not give the clean bill of ethics to the filthy deeds of any Brutus or IBB, or OBJ because he is well-placed in his society, or because he appears noble in his relationship with Africa. The African reformer must be very wary: only towards him does the fattest generosity flow, and this generosity stems from the ambition of the misanthropists to buy him up, to enrich his soul with moral poverty which poisons his passion and truncates the work of African reconstruction. Does he wish to travel out of his country and the means escapes his reach? Let him not rely on the evil mercy of any Aso Rocker! Is he interested in furthering his education abroad and funds delay his plan? Let him not dupe any foreign institution with fake credit cards, let him always reject offers from all questionably Ayitteyish philanthropists. Is any immoral man the key to the level he must ascend? Let him shun the man and hope to ascend still with the key he gets from his love for the truth! How can the African reformer suffer because of what he cannot achieve through evil when what he can achieve through good shall humiliate every so-made achievement? Let the reformer aspire on our behalf, but let not his ambition bring us some bane.

The African reformer is a weakling if, due to fraud, he defers the foundation of the glory he may lay for Africa today. The African reformer is a thief, if born and bread in Africa, or in African natural cloth, thinks the vaunting of his elitist picture in the world is the peak of action that must be taken in redeeming Africa from her smiling foes. The African reformer is a bastard if any of the biases he once barked, whether or not he had a return for it, whether or not it harms any African, remains a yardstick fool-foreigners now use in measuring the African social outlook with. Is the man still the African reformer who can afford to help, but neglects the African person in evident need? Is the woman still an African reformer, who shamelessly sleeps with unscrupulous politicians to prove her self -perpetuating points? How can the man with no belief in all of mankind ethically live and adequately reform the stinking effects of African decay?

The African reformer is that constant human figure whose ideas and views of life are nobler than the region which gave him life. He considers the whole world his family. He scolds and corrects, not because it is expedient, but because it is right to do so. He cannot malevolently put other peoples and nations to the service of Africa, but other peoples and nations he cannot spare when these dupe eternal reason by excluding Africa, overtly or covertly, from the list of humans worthy of others’ respect and love, and qualified for survival and hope on earth. The African reformer is not moral because he is legitimate; he is legitimate because he is moral. He is an eternal moralist whom no pretty face subdues, the only prophet other prophets may inspire but cannot limit or control.

Poverty and pains shall be common in the experience of the African reformer, but these he must bear on behalf of man that the African humanity too could be happy and fulfilled. To cry or wail is the destiny of a man hindering the success of collective ruin; but this tears remains the noble fluid that flows to cleanse the people in the altar of utter wrecks. Honor he shall have, which he usually does not bargain for; wealth may be his, which accumulates from no dirty source, but his action is more honorable than any honor, let all men and institutions of his days traduce and underrate his stand and deeds!

The African reformer, when he speaks, criticizes or acts, guides himself with the moral weapon from eternal consciousness and currency which emboldens him to fault traditions and disregard norms erected on, and generously permeated with absurdities and abnormalities. The number of years these had spent, and the generation of men they had nurtured matter not to the African reformer who is armed with the convincing truth that something is wrong with the ways some things are being done in his Africa.

Is it just to honor some irrelevant chiefs and officials with the peasants’ sweat? Are human beings still being squandered before some inanimate spectacles the mis-directed instincts and creativity of man elevates to the status of deity? Do Christians and Moslems still insist only their ways lead man to the truth, neglecting other equally fine ways, shunning other beautiful truths God Himself inspired and sustained as considerations for eternity? What are the roles of gods in the salvation – story of Africa? Where were these gods when foreigners captivated their worshippers as slaves? Do some group of Africans, after spending centuries with others in a given geographical enclave still being viewed as strangers and second class citizens whose all increase that area’s wealth and happiness? Are Africans still being slaughtered like animals as tradition to accompany a king or a chief to the grave? Are men still being flogged at a ridiculous contest organized by culture to test their manliness as husbands before marriage when other variously sensible and humane ways exist to achieve similar objective? Do elders still consider themselves perfect and must not be kicked against even when they are morally wrong? Do African youths mistake literacy for indecency and happily disrespect elders and others? Is material wealth still held more valuable than values which give the African humanity and other mortals their value and worth in some African quarters? Do some other parameters, other than morality and magnanimity determine the beliefs and actions of Africans? These the soul of the African reformer must morally decide and boldly obey for the progress of Africa.

The fish offers itself for the fulfillment of its fellows, man maims his men to maneuver earth’s fortunes to his side. I do not like Mr. Angola, but I can combine the best in him as marginal energy required in getting to the human best. I once disagreed with Mr. And Mrs. Ivory Coast, but their great qualities refused to pay homage to bereavement. If I neglect the best man because of their ‘best’ weaknesses, the best dream will die and will be buried in the worst caskets and graves provided by the ‘best’ evil doers! Let us therefore, deal with one another based on what we can offer, not on what we wretchedly lack, upon our group strengths alone, not our scattered weaknesses can the promise of a great Africa be realized. And note that no individual, no organization, no single nation of Africa can boast, although may lead, the absolute possession of African vision. All who constitute Africa is as African as any African! The evil we can destroy must not main us, the tragedy we can prevent must not terminate the realization of an era for which the angels and the Creator had labored and lived! The African reformer must intelligently and vigilantly work with others in the strict business of African revival!

The final freedom of Africa requires the unflinching commitment the dutiful generations of daring Africans can give. Every region of this God’s world shall peak in glory, and together with others, decorate the earth’s stage for eternal agenda. We are not as hopeless as we think, only if we are as hopeful as we should be. Hope is the only unlimited, illimitable boundary in all of our miserable history. Reconstruction, which our past inactions and negligible actions enthrones, requires consistently informed action for realization. Whether or not our counsel is wise, let humanism and sincerity spell our ways. We must prove to posterity that we are dedicated fosterers of African humanity. The development of Africa without dishing disaster for others’ consumption, is the essence of African reform; and this the African reformer must study hard and sacrifice incalculably to ensure. Let the African reformer never love out of hate, but let him never hate to love all that reform morally and humanely warrants on African planet and beyond.

Remember, pressing necessity inspires change, just impetuosity and moral tenacity attain it. This impetuosity being the inner justice and the outer moral balance of the reformer whose consistency is the sustenance of true reform, the hope of man when the tides of time sweeps off the essence of current change. It involves poverty and pains to remain in the calling of reform, but the man to be used as reformer bears all traumas to fulfill his goal against global dilemma. Good soul, the African reformer must know, is the foundation of all moral principles, freeing freedom is its fruit. If you are not good, you cannot be free; if you are not completely free, you cannot inspire and lead the world to lasting reform.

NB: This topic is a part of IMMORTAL INSTRUCTIONS,the author’s first book in the making.

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One Response to “The African Reformer By Mankind Olawale Oyewumi.”

  1. ebuka k udechwu says:

    Nice one sir… keep the good work up. one of your son from Tanikem

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