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Opinion: Big Brother Africa: A Case of Cain and Abel

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3 weeks ago

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By Modest Ibe

Against the backdrop of the nauseating news of attacks on immigrant Africans in South Africa by our South African brothers, whatever the grievances are. I am painfully constrained to make this plea to our human conscience.

“…While they were in the field, Cain attacked his brother Abel and killed him .” – Genesis 4:8

It is no doubt that South Africa, since her Independence in 1994, having been subjected to the official segregation policy known as Apartheid as enforced by the National Party (NP), from 1948 up to 1994, has been a Big Brother to all peoples of the world, especially those of African descent. Thus earning the most beautiful description as ”Rainbow Nation” – a term coined by Archbishop Desmond Tutu to describe post-apartheid South Africa, after South Africa’s first fully democratic election in 1994.

The country having experienced first hand the monstrosity of man’s inhumanity to man, made the most forgiving and humane declaration through a foremost member of the liberation struggles for Africa and Africans and the country’s first democratic President, Nelson Mandela that:

”Our daily deeds as ordinary South Africans must produce an actual South African reality that will reinforce humanity’s belief in justice, strengthen its confidence in the nobility of the human soul and sustain all our hopes for a glorious life for all – never, never and never again shall it be that this beautiful land will again experience the oppression of one by another, and suffer the indignity of being the skunk of the world.” – From Mandela’s inaugural address as President of South Africa (Emphasis mine).

This above quote was a corroboration of Mandela’s belief that “a new society cannot be created by reproducing the repugnant past, however refined or enticingly repackaged.”

Following the death of this great African on December 5, 2013, the whole world converged on the soil of this rainbow Africa nation, in honour of Africa’s uncommon humanity as exemplified in Mandela’s life. His life was a gospel of forgiveness; this message was even stronger at his death, creating an atmosphere of reconciliation and love, even between long-sworn enemies like America and Cuba. For the first time in over fifty years, there was a handshake between both countries, over the remains of Nelson Mandela.
As such, his life was that of a Big Brother, father and king, within whose kingdom all peoples of the world were accommodated and shown the true hospitality, care and love that are intrinsic to and beautifies Africa and Africans, wherever they may find themselves.

Thus this was one legacy that Mandela bequeathed to South Africa and all who live in it, as a man’s true legacy is the life he lived, not the possessions he left behind. His was a legacy of being a Big Brother to all – friends, neighbours, strangers, whatever the relationship definition, so long they are humans, they deserves our humanity and it is wicked to deny them that. Being our brother’s keeper is the finest demonstration of that legacy.

The foregoing eulogy on Mandela is against the backdrop of the recent Afrophobic (not xenophobic, for we are African brothers and sisters and not foreigners or strangers to one another, though distance may separate us) miasma that began to rear its ugly head like an octopus on our African soil, nay Mandela’s South Africa, unleashed by the misguided South African against his brothers and sisters, putting one in a strange paradox of memories – the evil and the desirable.The former being the memories of the dark evil nights of segregation against Africans that bred fear and terror in the minds of all Africans, as painfully articulated by the South African Poet Oswald Mbuyiseinil Mtshali in his quest-for-freedom-and-safety poem:

NIGHT FALL IN SOWETO

Nightfall comes like
a dreaded disease
seeping through the pores
of a healthy body
and ravaging it beyond repair
A murderer’s hand,
lurking in the shadows,
clasping the dagger,
strikes down the helpless victim.
I am the victim.
I am slaughtered
every night in the streets.
I am cornered by the fear
gnawing at my timid heart;
in my helplessness I languish.
Man has ceased to be man
Man has become beast
Man has become prey.
I am the prey;
I am the quarry to be run down
by the marauding beast
let loose by cruel nightfall
from his cage of death.
Where is my refuge?
Where am I safe?
Not in my matchbox house
Where I barricade myself against nightfall.
I tremble at his crunching footsteps,
I quake at his deafening knock at the door.
“Open up!” he barks like a rabid dog
thirsty for my blood.
Nightfall! Nightfall!
You are my mortal enemy.
But why were you ever created?
Why can’t it be daytime?
Daytime forever more?

The latter are the memories of nostalgia and longing of the life of humanity of Mandela and the Africa of his dream and for which he boldly declared at the Rivonia Trial, 20 April 1964:

“During my lifetime I have dedicated myself to this struggle of the African people. I have fought against white domination and I have fought against black domination. I have cherished the ideal of a democratic and free society in which all persons live together in harmony and with equal opportunities. It is an ideal which I hope to live for and to see realized. But if needs be, my lord, it is an ideal for which I am ready to die.”

The reality of the recent hate, murder and killing perpetuated by our African brothers against their fellow African brothers and sisters, with their concomitant destruction of property and looting of shops in heaven’s broad day light, as against the ”night fall” of our dear brother Oswald Mtshali, bespeaks of the devilry and callousness that have possessed our hearts like an evil spirit, in place of our grandest and unmatched African humanity, kindness, care, hospitality and sacrifice for our brothers and sisters.
Painfully, as it is today, we seem to have descended from the shinning mountain top of a Big Brother, for which South Africa and indeed indeed Africa has always been known to the dark valley of the Biblical Cain that kills his brother, Abel. Consequently, the society that Africa’s founding fathers dreamt of is giving way to a society that is now reproducing the repugnant past of hate, even among our African family.

This question we must answer, which is a moral one, is: What justification do we Africans have to condemn the White Apartheid regime, if our current thoughts, attitudes and actions after having attained freedom from white oppression, is turning worse than those of the days of white segregation?

The challenge before us is to refute, by the generality of our behaviour, the conclusions of the former White South African dictator,P.W. Botha on the Black Race 27 years ago, as reprinted by David G Mailu for the Sunday Times,a South African newspaper, in 1985.

“We are not obliged even the least to try to prove to anybody and to the blacks that we are superior people. We have demonstrated that to the blacks in 1001 ways. The Republic of South Africa that we know of today has not been created by wishful thinking. We have created it at the expenses of intelligence, sweat and blood……We do not pretend like other whites that we like the blacks. The fact that, blacks look like human beings and act like human beings do not necessarily make them sensible human beings. Hedgehogs are not porcupines and lizards are not crocodiles because they look alike. If God had wanted us to be equal to the blacks, he would have created us all of a uniform colour and intellect. But he created us differently: Whites, Blacks, Yellow, Rulers and the ruled. Intellectually,we are superior to the Blacks; that has been proven beyond any reasonable doubt over the years. I believe that the Afrikaner is honest, God fearing person, who has demonstrated practically the right way of being. By now every one of us has seen it practically that the Blacks cannot rule themselves. Give them guns and they will kill each other . They are good in nothing else but making noise, dancing, marrying many wives and indulging in sex. Let us all accept that the Blackman is a symbol of poverty, mental inferiority, laziness and emotional incompetence. Isn’t it plausible? Therefore that the Whiteman is created to rule the Blackman……And here is a creature (Blackman) that lacks foresight….. The average Black does not plan his life beyond a year”.

Let us all, as Africans reflect on that, and also learn to re-ignite that spirit and culture for which Africa is known, which is being our brother’s keeper and not killer, like Cain who attacked and killed his brother Abel, when he ought to guard and keep him.

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Opinion

Leadership in Africa: Forging a New Era of Self-Reliance, Unity and Global Relevance (Pt. 3)

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1 day ago

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May 23, 2026

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By Tolulope A. Adegoke

“True leadership in Africa is not the pursuit of power, but the courage to serve — to turn the pain of yesterday into the promise of tomorrow, to bind broken hearts into one destiny, and to raise a continent where every son and daughter can stand tall, not by pulling others down, but by lifting one another higher.” – Tolulope A. Adegoke, PhD

Building upon the foundational principles and practical pathways discussed in Parts 1 and 2, this continuation explores the deeper implementation strategies, institutional reforms, cultural shifts, and long-term vision required to translate African leadership into tangible, sustainable transformation. It addresses the realities on the ground while offering forward-looking, actionable recommendations that can help Africa move from potential to performance on both regional and global stages.

Institutional Reforms as the Backbone of Transformative Leadership

Visionary leadership without strong institutions is like a beautiful dream without a foundation. Africa’s progress depends on building institutions that are resilient, transparent, and people-centred.

Leaders must prioritise civil service reform, judicial independence, and anti-corruption mechanisms that are not only punitive but preventive. For example, Rwanda’s use of performance contracts (imihigo) for public officials has created a culture of accountability and results. Similarly, Ghana’s strong electoral commission and relatively independent judiciary have helped sustain democratic stability. These models show that when institutions are strengthened, leadership becomes less about individual charisma and more about systemic effectiveness.

Regional institutions such as the African Union, ECOWAS, SADC, and the East African Community must also be reformed. They need greater financial autonomy, faster decision-making processes, and clearer enforcement mechanisms. The African Union’s current efforts to reform its Peace and Security Council and operationalise the African Standby Force are steps in the right direction, but they require consistent political will and adequate funding from member states.

Cultural and Mindset Transformation

Leadership that builds Africa must also transform mindsets. Many of the continent’s challenges are rooted in colonial-era thinking, dependency syndromes, and a culture of short-termism.

Progressive leaders should invest in cultural renewal programmes that celebrate African excellence, innovation, and resilience. This includes supporting the creative industries — Nollywood in Nigeria, Afrobeats music, and contemporary African literature — which are already projecting positive African narratives globally. Educational systems must move beyond rote learning to foster critical thinking, ethical reasoning, and entrepreneurial spirit.

Youth leadership development is particularly crucial. With over 60% of Africa’s population under the age of 25, the continent’s future depends on preparing young people not just for jobs, but for leadership. Initiatives like the African Union’s Youth Agenda and national youth service programmes should be expanded and made more impactful.

Economic Transformation and Self-Reliance in Practice

True self-reliance requires deliberate economic restructuring. Leaders must champion value addition in agriculture, mining, and natural resources. Instead of exporting raw cocoa, cotton, or crude oil, African countries should invest in processing facilities that create jobs and capture more value domestically.

The African Continental Free Trade Area (AfCFTA) offers a historic opportunity. When fully implemented, it can boost intra-African trade, reduce dependence on external markets, and create new industries. Leaders who actively remove non-tariff barriers, harmonise standards, and invest in cross-border infrastructure will be remembered as the architects of Africa’s economic renaissance.

Public-private partnerships (PPPs) should be strengthened, with clear frameworks that protect national interests while attracting responsible investment. Countries like Morocco and Ethiopia have shown how strategic industrial policies can attract foreign direct investment while building local capacity.

Global Relevance: Africa as a Solution Provider

Africa must stop seeing itself solely as a recipient of global solutions and begin positioning itself as a contributor. The continent’s vast renewable energy potential, youthful population, and rich biodiversity give it unique advantages in addressing global challenges such as climate change, food security, and digital innovation.

Leaders who understand this will invest in research and development, patent African innovations, and engage confidently in global forums. The success of African pharmaceutical companies during the COVID-19 pandemic and the growth of African tech unicorns demonstrate that the continent can compete and lead when given the right environment.

 

A Balanced and Hopeful Conclusion

Africa stands at a historic crossroads. The challenges — poverty, inequality, climate vulnerability, and governance gaps — are real and significant. Yet the opportunities — a youthful population, abundant natural resources, cultural richness, and growing regional integration — are even greater.

Leadership remains the decisive variable. When leaders rise above narrow interests to serve the collective good, Africa does not just survive — it thrives and offers the world new models of resilience, innovation, and inclusive growth.

The path forward requires a new covenant: between leaders and citizens, between nations and regions, and between Africa and the global community. This covenant must be rooted in trust, mutual accountability, and shared vision. With the right leadership — courageous, ethical, inclusive, and strategic — Africa can forge a new era of self-reliance, unity, and global relevance.

The question is not whether Africa can rise. The question is whether its leaders, supported by an awakened citizenry, will summon the will, wisdom, and courage to make that rise unstoppable. The world is watching, and history is waiting to record the choices made in this decisive decade.

Africa’s story is still being written. With visionary leadership, it can become one of triumph, dignity, and global excellence.

Dr. Tolulope A. Adegoke, AMBP-UN is a globally recognized scholar-practitioner and thought leader at the nexus of security, governance, and strategic leadership. His mission is dedicated to advancing ethical governance, strategic human capital development, resilient nation building, and global peace. He can be reached via: tolulopeadegoke01@gmail.com, globalstageimpacts@gmail.com

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Opinion

A Familiar Kind of Tragedy by Adeoye Inioluwa

Published

2 days ago

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May 22, 2026

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The recent attacks on school communities in Oyo and Borno states have once again forced the country into a familiar emotional cycle — shock, grief, statements, and questions that briefly dominate public attention before gradually fading into silence.
What makes this cycle more unsettling each time is not only the incident itself, but the growing sense that it no longer feels entirely unexpected.
No society is completely free of insecurity. That much is understood. But what often defines public confidence is not the absence of incidents; it is the clarity, consistency, and visibility of response over time.
People do not only want to hear that action will be taken. They want to understand what has changed since the last time similar words were spoken.
Schools are supposed to represent safety at its most basic level. They are meant to be spaces where children are temporarily removed from the uncertainties of the outside world, not exposed to them. So when violence reaches those spaces, it does more than disrupt learning — it disrupts trust.
In the immediate aftermath, responses are often swift in tone. Condemnation is expressed. Sympathy is extended. Assurances are made. These reactions are necessary, but the challenge lies in what follows after the statements are made.
Because for those directly affected, the consequences do not end when public attention moves on.
There is also a broader national concern that emerges in moments like this: the increasing difficulty of distinguishing isolated incidents from a pattern. When similar events recur across different locations and times, they begin to reshape how communities perceive safety itself.
At that point, the issue is no longer only about response, but about prevention — and more importantly, about whether prevention is visibly evolving in a way that matches the scale of concern.
Citizens are not only listening for reassurance. They are watching for evidence that lessons from previous incidents have been fully translated into action. This includes how vulnerable spaces are secured, how intelligence is applied, and how quickly gaps are identified before they are exploited again.
Without that visible progression, reassurance risks becoming routine, and routine reassurance gradually weakens public confidence.
There is also a quiet emotional cost that is rarely acknowledged. Each new incident does not erase the memory of the previous one; it adds to it. Over time, this accumulation creates a national fatigue — a troubling adaptation to repeated distress.
In such a climate, the most important responsibility is not only to respond after events, but to reduce the conditions that allow them to repeat.
Because ultimately, the measure of any serious response is not how firmly it is stated in moments of crisis, but how clearly it reshapes what happens next.
And if that shift is not visible, then the unanswered questions will continue. Not out of impatience, but out of necessity.

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Opinion

DELE MOMODU: The Man Who Travels Roads Less Traveled

Published

7 days ago

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May 18, 2026

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By Dr. Sani Sa’idu Baba

At 66, Dele Momodu remains one of the rare Nigerians who has consistently chosen conviction over convenience. In a society where tribe, religion, region and political loyalty often shape public positions, he has repeatedly taken the harder road, the road less traveled.

Despite his long and historic relationship with President Bola Ahmed Tinubu, from the June 12 struggle, the MKO Abiola days and their exile years in London, Dele Momodu still chose to support what he believed was best for Nigeria rather than blindly follow friendship or political sentiment. In today’s Nigeria, that is uncommon. For him, country has always come before personal alliances.

One of the strongest proofs of this courage is his willingness to speak truth to power. From the military era to the present democratic dispensation, Dele Momodu has remained fearless in criticizing leaders whenever he believes Nigeria is drifting from justice, competence or democratic ideals. He challenged the governments of General Ibrahim Babangida and General Sani Abacha during the military years, a position that forced him into exile. Yet even in democracy, he has remained consistent criticizing administrations from Olusegun Obasanjo and Goodluck Jonathan to Muhammadu Buhari and now Bola Ahmed Tinubu. In a country where many only speak boldly when politically convenient, Dele Momodu has chosen principle over comfort.

Loyalty is another path he walks differently. In moments of tribulation, he stands by his friends when others disappear. Whether rich or poor, powerful or ordinary, young or old, he treats people with uncommon respect and humanity. As former Ghanaian President John Dramani Mahama once said, “Dele is a loyal friend. If he is your friend, he will never ever let you down.”

He is also a natural risk taker. The story of Ovation International remains one of the boldest media success stories in Africa. Starting a global magazine in exile with limited resources and enormous uncertainty required extraordinary courage. Where many saw impossibility, Dele Momodu saw opportunity.

Equally remarkable is his belief in freedom of speech and expression. He respects differing opinions and never imposes his politics on others. Whether you agree with him or not, he defends your right to your convictions. In a deeply polarized society, that democratic spirit is rare.

Perhaps what makes him most exceptional is his authenticity. In a world where many pretend publicly and live differently privately, Dele Momodu remains unapologetically himself. What you see is what you get. Friends and adversaries alike know he is genuine, and that sincerity continues to open doors for him across political, social and cultural divides.

From surviving exile to building one of Africa’s most recognizable media brands, from defending democracy to connecting influential voices across the continent, Dele Momodu has never followed the easy path.

At 66, he remains a symbol of courage, loyalty, patriotism, authenticity and fearless conviction.

Happy 66th Birthday to an exceptional Nigerian and African, Dele Momodu, truly The Man Who Travels Roads Less Traveled.

Dr. Sani Sa’idu Baba writes from Kano, and can be reached via drssbaba@yahoo.com

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