Outline:
Politishanụ gbagọrọ agbagọ na Politishanụ ziri ezi
M ga-ekerịta akwụkwọ ozi metụtara ma ụwa gị na nke m. Ọ bụghị sọsọ nke gị; Ọ dabere na ụwa ị si. M na-ekwu na "Onye ọ bụla amịkpurula." Ọ dịghị onye gbanarịrị mpu nke ndị ahụ Nigeria bụzị. Ọ ga-eju m anya ma ọ bụrụ na ị mataghị na ị bụ akụkụ nke nsogbu a maara dị ka Nigeria.
Akwụkwọ ozi ndọrọ ndọrọ Nigeria, gosiri otu anyị si metọọ aka
anyị n’ure nke n’osiri ike ịmata ọdịiche dị n'etiti ihe ruru alu n’ihe kwụ ọtọ. Lee
ya ebe a:
O nwere otu nwoke gbagọrọ agbagọ, ebiri n'ụlọ mgbagọrọ
agbagọ.
Ọ lụrụ nwunye gbagọrọ agbagọ, ma nweekwa ụmụaka gbagọrọ
agbagọ.
Ọ na-eyi uwe gbagọrọ agbagọ, ma na-asụ asụsụ gbagọrọ
agbagọ.
O nwere ụgbọ ala gbagọrọ agbagọ, n’agba n'okporo ụzọ
gbagọrọ agbagọ.
O biri ndụ gbagọrọ agbagọ, ma nwụọ ọnwụ gbagọrọ agbagọ.
Ọ gbagọrọ n’ihe niile banyere ya.
Onye agbata obi ya bụ nwoke nwere ihe niile ọ na-enweghị
ike ịbụ.
Onye ọzọ ziri ezi; O bi n'ụlọ kwụ ọtọ.
Ọ lụrụ nwunye ziri ezi, ma nwee ụfọdụ ụmụ ziri
ezi.
Ọ na-ga n'ụzọ ziri ezi, ma na-ekwu okwu n'ụzọ ziri
ezi.
O nwere ụgbọ ala ziri ezi ma n’agba n'ụzọ ziri
ezi.
Ọ biri ndụ ezi obi, ma nwụọ ọnwụ ziri ezi.
Ihe niile banyere ya ziri ezi.
N'oge ndụ ya niile, nwoke ahụ gbagọrọ agbagọ chọrọ ibi ezi ndụ
kwụ ọtọ, ma ọ dịtụbeghị mgbe ọ nwetara ya. Kwa ụbọchị, ọ gụsiri ya agụụ
ike ịgbanwe, mee ka ndụ ya sie ike; na-agba mbọ ịghọ ihe ndị ọzọ chọrọ ka ọ bụrụ.
Ma, Ọ dịghị mgbe ọ bụla o jisiri ike mee otú ahụ. N'agbanyeghị mbọ na-enweghị
olileanya ọ gbara, ya na obi ilu so ọ dịda ya, ụmụ amaala ahụ gụrụ ya onye
ụrụala, ma ndụ ya, na ụwa ya mara gbagọrọ agbagọ.
N'ụzọ dị iche, nwoke ziri ezi emeghị ihe ọ bụla. O nwere ihe
niile ọ chọrọ n’ekeghị ike ọ bụla. Ọ dịghịkwa onye ezinụlọ ya n’arụ ọrụ m’ọbụ
nwere ọlụ, maka na nna nna ha debere ha agwucha agwucha rue mgbe ebighi ebi. N'agbanyeghị
nke ahụ, a na-ele ya anya dị ka onye ziri ezi. Ọ dịghị onye n’ajụ ajụjụ maka ndụ
ya gara, nke ugbua ma ọ bụ ọdịnihu. Ụmụ amaala n’ahu ya dị ka onye ezi omume kụrụ
akwụ na ndụ ya.
"Mgbe mmadụ niile mikpuru amikpu, ọ nweghị omume ọma
dizinu." Ala Nigeria juputara ndi politishanu mpu n’aghugho bukwazị ndi: "mara
ihe, ma hapụ ikwu okwu,” ha “enweghị ihe ọ bụla, ma ha chọrọ ihe ọ bụla,” ha
nara ihe ọ bụla, m’ọbụ ha e bibie ihe niile." Ndi a bụ ndi politishanụ
ndụ ‘kleptosophy.’ Nke pụtara “akọ -aka ntụtụ.”
Dịka ọmụmaatụ, onye gbagọrọ agbagọ na onye ziri ezi nọchiri
anya ndọrọndọrọ abụọ Na Nigeria. Nke a mepụtara ọrịa dị mkpa. Onye ọbụla chọrọ
ndụ nke ịdị mma, ma na-eleghara ndị mmadụ anya. Mgbe ha ji achọ enyemaka ndị mmadụ
bụ naanị iji ha nweta ihe ha n’achọ.
Ịhọrọ n'etiti mmadu abụọ ndị a bụ ihe ịma aka n'ihi na onye ọ bụla amịkpurula. Ọ dịghị onye bụ onye ziri ezi, ma ndị mmadụ chọrọ onye ga azọpụta ha site na ndọrọ n'agha a. Ọ nwere ike ịbụ ụlọ elu nke ike?
English translation
I will share an allegory that pertains to both your
world and mine. It is not exclusive to you; it depends on the world you come
from. I argue that “everyone is compromised.” No one is exempt from the corruption
that Nigeria has become. I would be surprised if you do not realize that you
are part of the problem known as Nigeria.
The allegory of Nigerian politics illustrates how we
have soiled our hands to the point where it is difficult to distinguish between
what is crooked and what is right. Here it is:
There is once
a crooked man, he lives in a crooked house.
He marries a
crooked wife and has some crooked children.
He dresses in
a crooked way and speaks a crooked language.
He has a
crooked car and drives on crooked roads.
He lived a
crooked life and died a crooked death.
Everything about him was crooked.
Opposite his house lives a man who embodies everything he could never become.
There is the
other upright man; he lives in an upright house.
He marries an
upright wife and has some upright children.
He dresses in
an upright way and speaks in upright language.
He has an
upright car and drives on upright roads.
He lived an
upright life and died an upright death.
Everything about him was upright.
Throughout his life, the crooked man aspired to become
upright, but he never succeeded. Each day, he yearned to change, to straighten
his life; striving to become what others wanted him to be. Yet, he never
managed to do so. Despite his hopeless attempts and bitter failures, the
citizens labelled him a crook, and his life and world remained crooked.
In contrast, the upright man did nothing. He had
everything he ever wanted at his disposal without any effort. Neither he nor
his family worked, as they were set for eternity by their ancestors. Yet, he
was viewed as upright. No one questioned his past, present, or future. The
citizens hailed him as the epitome of uprightness.
“When everyone is compromised, no virtue exists.”
Nigeria’s corruption-charged society is tarred with political classes who “know
something, but say nothing,” “have nothing, and want something,” “receive something,
or destroy everything.” That’s our politicians’ “kleptosophy” of
life.
For instance, the crooked and the upright represent
two political personas in Nigeria. This creates a significant disorder. Each
persona chooses a life of convenience, disregarding the people. When the people
are involved, it is merely to use them as means to an end.
Choosing between these two personas is challenging because everyone is compromised. No one is truly upright, yet the people need someone to liberate them from this captivity. Can anyone become their tower of strength?
Explanation:
This allegory of Nigerian politics is a powerful narrative that highlights the pervasive corruption and moral ambiguity within the political landscape of Nigeria. Let’s break down its meaning, usefulness, and implications:
Meaning
The allegory
contrasts two archetypal figures: the crooked man and the upright man. The
crooked man represents the corrupt individuals within Nigerian society and
politics. His entire existence is marred by dishonesty and moral compromise.
Despite his aspirations to change and become upright, he remains trapped in his
crooked ways, symbolizing the difficulty of escaping systemic corruption.
On the other
hand, the upright man symbolizes those who are perceived as morally superior
and privileged. His uprightness is not earned but inherited, suggesting that
societal perceptions of virtue and vice are often based on superficial or
inherited status rather than true moral integrity.
Usefulness
This
allegory is useful in several ways:
Reflection
and Awareness: It
encourages individuals to reflect on their own roles within a corrupt system.
By recognizing that “everyone is compromised,” it challenges people to
acknowledge their own complicity in perpetuating corruption.
Critique
of Perceptions: It
critiques the societal tendency to label individuals based on appearances and
inherited status rather than their actions and integrity.
Call to
Action: It serves as
a call to action for societal change. By highlighting the pervasive nature of
corruption, it underscores the need for systemic reform and the cultivation of
true moral leadership.
Implications
The
implications of this allegory are profound:
Moral
Ambiguity: It
suggests that in a deeply corrupt society, distinguishing between right and
wrong becomes increasingly difficult. This moral ambiguity can lead to a sense
of hopelessness and cynicism among the populace.
Systemic
Change: The allegory
implies that true change requires more than individual efforts; it necessitates
a collective and systemic overhaul. This includes reforming institutions,
changing societal values, and fostering a culture of accountability.
Leadership
and Integrity: It
highlights the need for leaders who are genuinely committed to integrity and
public service. The allegory questions whether such leaders can emerge in a
compromised society and what it would take for them to do so.
In essence, the allegory of Nigerian politics is a poignant commentary on the challenges of overcoming corruption and the complexities of moral judgment in a society where everyone is compromised. It calls for introspection, societal reform, and the emergence of true moral leadership to break the cycle of corruption.