Wednesday, 25 December 2024
Michael Abiodun

Michael Abiodun

TODAY is the 35th anniversary of the transition of the sage, Chief Obafemi Awolowo. A sage is “a profoundly wise person; a person famed for wisdom.” A sage is also he that is “venerated for the possession of wisdom, possession of judgment and of experience.” That is what my dictionary says ‘sage’ means. In life, and since his death, anywhere Awolowo’s name is mentioned, you see ‘sage’ attached firmly to him. Is there any other Nigerian so ve`nerated with that appellation? Awo earned it. In all his engagements with Nigeria, he left no one in doubt that he had wisdom; that he possessed judgement fired in the crucible of experience.
 
I call him Nigeria’s scientific prophet; a seer and a social scientist. Thirty five days before his death, Awo took a clear look at Nigeria and declared that “our stars have been dimmed by incompetent rulers.” And, today, the darkness lengthens; the only song in town is about the next elections. We are processing another opaque object to block the nation’s rays. A profane president and an irreverent political class are feeding taboos to our sacred institutions. The CBN governor is in partisan politics; he derides the law and is campaigning for votes. That is a very violent violation of values – a moral, legal and political extension of the devaluation misfortune they inflicted on the naira. Godwin Emefiele has told his critics to wait for his god for more details. While we wait, someone has cynically asked the chairman of our electoral commission to also come out and join the presidential race. It won’t be a shock to us; nothing shocks us. Those observing our ways won’t be surprised either. We do not get ourselves bothered that every promise in Nigeria has ended in disappointment; and that every dawn has left the country in darker darkness. But nothing that troubles Nigeria today came as a thief in the night. There were enough warnings.
 
A particular day 36 years ago, Chief Awolowo spoke on Nigeria and the humdrum at its sacred temples. On Friday, February 28, 1986, Samuel Cookey, a professor of political science, wrote Chief Awolowo on behalf of the military government. He was seeking the sage’s contributions to that government’s search for a new order. The professor got a reply. Awo told Nigeria, through Cookey, that its aberrant ways would always lead the lost from dank alleys to despondent depths. He spoke deeply on why the search for safe flight and safe landing was fruitless. A direct quote of the sage’s reply to Cookey will speak better: “I do fervently, and will continue fervently to, pray that I may be proved wrong. For something within me tells me, loud and clear, that we have embarked on a fruitless search. At the end of the day, when we imagine that the new order is here, we would be terribly disappointed. In other words, at the threshold of our New Social Order, we would see for ourselves that, as long as Nigerians remain what they are, nothing clean, principled, ethical, and idealistic can work with them. And Nigerians will remain what they are, unless the evils which now dominate their hearts, at all levels and in all sectors of our political, business and governmental activities are exorcised.”
 
The prophet was very accurate; he was also scientific in his conviction and conclusion on what Nigerians would make of their future. He continued, firmly: “But I venture to assert that they will not be exorcised, and indeed they will be firmly entrenched, unless God Himself imbues a vast majority of us with a revolutionary change of attitude to life and politics or, unless the dialectic processes which have been at work for some twenty years now, perforce, make us perceive the abominable filth that abounds in our society, to the end that an inexorable abhorrence of it will be quickened in our hearts and impel us to make drastic changes for the better. There is, of course, an alternative option open to us: to succumb to permanent social instability and chaos.”
Read the above immortal words very carefully again. Thirty six years ago, Papa Awo spoke those words about “the filth that abounds in our society” and “the evils which dominate the hearts of Nigerians.” You and I know that not only has everything in that statement come to pass, the evil he spoke about has metastasized and the filth has grown to compete with Everest. Every sector is ruined; every effort cursed. Every striving towards “a new order” has been a deeper journey into darkness. Most tragically, in the years following Chief Awolowo’s warning, we took a plunge and chose the worst of the options; we ticked “permanent social instability and chaos.” See Nigeria of 2022: Schools are closed; kidnappers are kings; kings are kidnappers; they rob the market to gild their palaces; pregnant women give birth in captivity; airlines to stop flying in utter surrender to the ravages of aviation fuel and its abhorrent costs. Nothing works here apart from the crimes of banditry, partisan politicking and kidnapping.
 
Extraordinary insight and understanding go with philosopher kings. Great leaders don’t wait till tomorrow to save tomorrow. When Chief Awolowo turned 72 on March 6, 1981, he spoke about the security troubles we face today. That was forty-two years ago. He told the Nigerian Tribune in a birthday interview that he suspected that the enemy was already planting seeds of insecurity in the North-East. He said because of the ethno-geographic peculiarity of that area, it was possible for the enemy to “establish posts in every part of the place and put in up to 10,000 people who are well trained.” He warned that “if they launch against us, we may have about half a million soldiers but soldiers can only fight against pitched soldiers on the other side and not against guerrillas who are scattered all over the place, burning houses, killing this, killing that, raping women” everywhere. The sage then called for definite, proactive steps to prevent the worst from entering Nigeria through that corridor. His call went unheeded. Today, thousands have perished, millions displaced and more millions ruined. Children of those who ignored his words are today in government paying billions to bandits and dispatching prayer warriors to North Africa in search of medicine to fight murderous insurgents. Things are getting worse and the ones coming into government after the present will fiddle the more as their Rome burns. The campaigns have started.
 
read more
 
https://tribuneonlineng.com/2023-remembering-obafemi-awolowo/
Stephanie Otobo: All you need to know about the Scandal
 

Stephanie Otobo, a Nigerian-Canadian musician, accused Apostle Suleman of attempting to conceal their alleged sexual activity in a Twitter post.
Stephanie Otobo accused Apostle Suleman of attempting to silence her using Nigerian Police operatives after sharing private photos of a purported video call with the ‘man of God.’

Pastor of Omega  Fire Ministries Worldwide, Apostle Johnson Suleman, is at the center of a roiling sex scandal involving him and a Canada-based nightclub stripper and dancer, Stephanie Otobo.

Otobo, also known as Kimora, had released on the Internet a set of damaging lurid snap chat shots allegedly of herself and the pastor, whom, she claimed, impregnated and dumped her.

Otobo, who said she started a relationship with the preacher sometime in 2015, accused him of lying that he had divorced his wife and would marry her ( Otobo) instead. She claimed that the priest invited her to Europe, where he severally slept with her, after church programs.

Although Suleman has denied the charge, accusing her of blackmail and being a tool of political persecution, more damning revelations by the girl have further raised questions requiring convincing answers and put him to a hard test as to the definition of the exact relationship between them. With his alleged compromising nude photographs, which have gone viral on the web, the Canada-based stripper, has, as it were, not only bared the pastor’s nakedness but also stripped him of virtually all public respectability and reverence.

The Story

An exasperated Kimora alleged that Apostle Suleman started an affair with her in 2015 after telling her that he was divorced and wanted more male children. Their affair came to a sour end when Stephanie discovered she was pregnant in September 2016 and informed the pastor.

She said she lost the pregnancy after she alleged that she was given a concoction to drink by Suleman.

Petition

The climax was when her counsels, led by Festus Keyamo,  petitioned the embattled pastor on March 4 and copied the Inspector-General of Police. In the petition, Kimora alleged that the pastor told her he was divorced from his wife and promised to marry her after meeting with her family for a formal introduction.

Kimora revealed that she abandoned her lucrative career, cars, friends, and house in Canada because Suleman promised to buy her a house in Nigeria and came back to the country only to be dumped by the pastor!

In another letter dated March 3, her lawyers demanded N500 million in damages and gave Suleman a seven-day ultimatum to meet her demands.

Stephanie Otobo Slams 15-count Charge on Apostle Suleman

Canada-based Nigerian songstress, Stephanie Otobo has filed a lawsuit, claiming Canadian $5milion for damages.

Below is a list of the charges published:

1. Breach of trust

2. Breach of fiduciary relations

3. Breach of contract

4. Negligence

5. Defamation

6. Poisoning

7. Intentional and negligent infliction of emotional stress

8. Forcible confinement

9. Multiple instances of battery

10. False imprisonment

11. Fraud

12. Assaults

13. S*xual assaults

14. S*xual harassment

15. Harassments and malicious prosecution.

Stephanie Otobos allegations

1. That the picture of the pastor’s penis is documented by her lawyers.

2. That she received millions from the pastor.

3. That they had sex in Nigeria and abroad.

4. That there are documented chats between her and Apostle Suleman with lewd conversations and pictures.

5. That the pastor enjoys kinky s*x, fellatio, and threesomes.

6. That he told her that he stopped having sex with his wife.

7. That licking her makes him speak in tongues better.

8. That since their affair started in 2015, she was pregnant for him but lost the baby mysteriously.

9. That the pastor paid ladies N400,000 per romp.

10. That he promised her marriage.

11. That when the affair waned, he began threatening her.

Apostle Suleman claims innocence

In a swift reaction through his media aides, the pastor distanced himself from the arrest, claiming that he had never met Kimora whom he admitted was a prostitute who was a beneficiary of his charity works with the full knowledge of his wife.

Absolving the pastor of any wrongdoing, the statement claimed that the lady and her boyfriend had been trying to blackmail him, and the Apostle encouraged them to go ahead and reported the situation to security agents, who eventually arrested her and charged her to court.

On his own, the Pastor had gone on Twitter to refute the accusations.

Hear him:

“They said I did an introduction, will I not meet with her family members if I did? The truth of the matter is that she was hired by some people who are unhappy about my ascendancy, to come from Canada for the blackmail.

“They paid her N1.5m to go ahead with the blackmail. She informed her friends about it and one of her friends told my church member. That was how someone was made to tail her and that was how she was arrested.

Pastor Suleman’s wife intervenes

Obviously aware that her husband’s reputation was at stake, his wife of 17 years, Lizzy, reacted as the crisis snowballed, declaring that her husband was not the man in the picture: “I don’t like media appearances, but for the purpose of clarity I have to speak. I have known my husband for the past 19 years and if you are living with a man who is promiscuous you will know. Mrs. Suleman described the purported photos of her husband, published online, as fake, Mrs. Suleman said that her husband’s alleged persecution is the handiwork of the powers that be in the political circles.

Meanwhile, as the Seven-Day ultimatum expired Thursday, Suleman declared that within 24 hours, the truth would be revealed and his enemies put to shame.


•Entrance of Correctional Centre

 

 

A 55-year-old cleric, Nelson Foni, was arraigned at a Kafanchan Magistrates’ Court in Kaduna State on Friday for giving false prophesy and duping a congregant, Edith Emmanuel, of N1.7 million.

The cleric faced a three-count charge of extortion, criminal breach of trust and cheating, punishable by the Kaduna State Penal Code Law, 2017.

State counsel, Alheri Daudu, told the court that the congregant and her daughter attended a church programme at Gathsamen Prayer Ministry, Kafanchan, in 2016 where Foni was the General Overseer.

Foni singled out the congregant’s daughter and declared that God revealed to him that she would study abroad and not in Nigeria.

He consequently asked the congregant to invite her husband to the ministry, where he repeated the “revelation’’.

The couple told Foni that they lacked the resources to fund overseas study and he advised that they should raise N1.7m which he would invest in crypto currency on their behalf and they obliged.

The cleric also told the couple that the return on investment in the crypto currency would be more than enough to cover for the daughter’s school fees and flight ticket.

Each time the couple went to Foni to inquire about the return on investment, however, the cleric would browse on his laptop and declare that the investment had not matured.

The matter was reported at the Nigeria Security and Civil Defence Corps, Kafanchan.

When the charges were read to Foni, he pleaded not guilty.

His defence counsel, Amba Adze, applied for bail, to which the state counsel objected on the ground that if granted, Foni might defraud more unsuspecting individuals.

In his ruling, presiding Magistrate Michael Bawa granted the defendant bail in the sum of N1million and a surety in like sum.

Bawa ruled that the surety must be a village head with at least N1million deposit in his bank account and must produce the bank statement.

In the alternative, Foni would be remanded at the Kafanchan Correctional Centre pending the next hearing on April 11. (NAN)

 

Faith Gordon, Australian National University; Judith Bessant, RMIT University, and Susan M Sawyer, The University of Melbourne

Young people are growing up in the shadow of a climate crisis and global conflict, amid sky-high housing costs and a precarious economy. For decades, government spending and policies have also been skewed in favour of older people. Yet in Australia, young people don’t get to vote until they are 18.

While the idea of lowering the voting age has come up before, there is now renewed interest in allowing 16-year-olds to vote at the state and territory levels.

We need the voting age put on the national agenda in Australia as well. This 2022 federal election should be the last election to exclude 16 and 17-year-olds.

Fresh moves to lower the voting age

The ACT has been considering reducing the voting age from 18 to 16 for territory elections and allow residents to enrol to vote as early as 14. This Greens-initiated bill has significant community support from groups such as the Youth Coalition of the ACT and ACT Council of Social Service.

There has not yet been a vote, but a Liberal-chaired parliamentary inquiry last month recommended the bill not be passed.

Last month, the NSW Greens similarly announced another bill, which would lower the voting age to 16 in that state by permitting, but not requiring 16-year-olds to vote.

What about other countries?

This is not the first time lowering the voting age has come up in Australia.

In 1973, during the Whitlam government, federal parliament lowered the minimum voting age from 21 to 18. In 2015, then Labor leader Bill Shorten pledged to lower the voting age to 17 or 16. In 2018, the Greens also proposed voluntary voting rights for those aged 16 and 17, which resulted in a senate inquiry but no change.

Young men walk past a polling station.
Many democracies around the world have lowered the voting age to 16. Darren England/AAP

This is not a hypothetical concept. Many countries have lowered the voting age, including Argentina, Brazil and Ecuador who also have compulsory voting.

In the 1990s, 16-year-olds were given the vote in Switzerland as well as in some German states. In 2007, Austria adopted a voting age of 16 for most purposes. Brazil lowered the voting age from 18 to 16 in 1988 and Malta in 2018.

Scotland’s voting age is 16 for local and national parliament elections. The Isle of Man, Jersey and Guernsey reduced the voting age to 16 for local elections in 2015. Cuba, Greece, Indonesia, Israel, North Korea, Nicaragua, and South Sudan, have a voting age of 17.

And if you think 16 is young, there is even debate among political scientists on the merits of lowering to voting age to as low as six.

Encouraging young people to vote

Research shows there are many benefits in lowering the voting age.

Giving young people the vote will encourage them to register and turn up to vote on election day. In the 2014 Scottish independence referendum, 16 and 17-year-olds voted at rates as high or higher than their 18 to 20-year-old peers.

This suggests lowering the voting age is part of the solution to the growing distrust in western governments, falling voter turnout and declining membership of political organisations.

Political buy-in

Being able to vote also means having direct democratic influence.

Politicians and others will be more inclined to visit the settings that matter for young people, including schools and higher education venues, and listen to their opinions, if young people are on the electoral roll. In turn, the experience of being recognised and having your views and interests taken into account can build confidence and trust in formal politics.

Scott Morrison with school students during the 2019 federal campaign.
Younger people voting will see politicians take them - and their views - more seriously. Mick Tsikas/AAP

The fear that giving 16-year-olds the vote will affect election outcomes might explain major parties’ resistance to doing this. Certainly in Britain, the 2019 general election saw an unexpected influx of new young voters, leading some to talk about “youthquake”.

Ageism at play

Much of the opposition to reducing the voting age depends on ageism and the idea young people lack sufficient moral judgement, cognitive ability or life experience to vote responsibly.

But there is plenty of research showing 16 year-olds have sufficient ethical and cognitive capacities to form political judgements.

We also know that by 16 you can do paid work, pay tax, enlist in the military, drive a car, consent to confidential health care and be charged with criminal offences.

The least we can do

Democracies have always been strengthened when more people are allowed to vote, from men without property to women, to Indigenous people and then those under 21.

It would be exactly the same if younger people were allowed to enrol and vote.

At the same time, lower the voting age acknowledges the national and global crises that young people are experiencing and will inherit.

Supporting the vote for young people who, by definition, have the greatest at stake in the political process, is the least that older generations can do to redress this imbalance.The Conversation

Faith Gordon, Associate Professor in Law, Australian National University; Judith Bessant, Professor in School of Global, Urban and Social Studies, RMIT University, and Susan M Sawyer, Professor of Adolescent Health The University of Melbourne; Director, Royal Children's Hospital Centre for Adolescent Health, The University of Melbourne

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Johannesburg — A South African college student was sentenced to prison this week for going on a months-long spending spree with almost a million dollars of student aid dumped into her bank account due to a clerical error. With her hands folded defiantly in court, former second year accounting student Sibongile Mani was sentenced to five years in prison Wednesday for stealing the funds from the National Student Financial Aid Scheme.

A clerical error meant instead of a $96 monthly food allowance being deposited into her account, close to $1 million was transferred on June 1, 2017.

Judge Twanette Olivier found Mani guilty of stealing the funds and slapped her with the prison sentence, and a stunning admonishment.

“You, and yourself, made the decision on June 1, 2017, and you did so repeatedly for 73 consecutive days, numerous times per day,” the judge told Mani in court.

Mani spent close to $1,000 a day on handbags, alcohol and clothing, racking up charges across the country before the fund noticed the error on August 13 and reported her.

Other students from Walter Sisulu University claim they blew the whistle on Mani’s scheme after growing suspicious of the sudden change in her lifestyle. They said she transformed suddenly into a glamorous woman with an expensive weave, a new iPhone and a penchant for expensive whiskey.

The judge said Mani had “malicious intent,” adding that it was remarkable how much money Mani had managed to spend each day at 48 different stores across the country.

A video making rounds online has shown moment a policeman was confronted by a prostitute he assaulted after refusing to pay her after she slept with him.

The lady who spoke to a passerby who intervened after seeing her with bruises and a swollen face, said the policeman asked for her service but after having his way with her, he refused to give her the initial amount they agreed, leading to a heated argument.

She revealed that the police officer assaulted her after seeing that she wouldn't allow him go without paying her. 

Watch the video below...

 

Thousands of people have fled inter-ethnic clashes in northern Cameroon. Photo by DJIMET WICHE/AFP via Getty Images

Adem K Abebe, University of Pretoria

On the evening of 15 February 2022, reports emerged that key police and military officials in Djibouti were put under house arrest, reportedly amid fears of a coup d’état.

This was the latest in the string of successful and attempted coups in Africa – from Mali to Madagascar and Guinea to the Central African Republic (CAR).

The popularity of some of the coups, combined with the perceived inability of the African Union (AU) and the Economic Community of West African States (ECOWAS) to stem the tide of democratic reversals and insecurity, has generated a crisis that calls for a fundamental rethinking of the values, role, mandate, capacity and resources of these institutions.

The Djibouti incident came barely 10 days after an AU Heads of State and Government Summit meeting. In its final communique it lamented the “wave” of coups and pervasive insecurity across the continent.

Since its last in-person summit in early 2020 (they met virtually in 2021) there have been successful military coups in Mali (twice), Chad, Guinea, Burkina Faso, and Sudan, and attempted coups in Madagascar, CAR, Niger, Guinea Bissau, and possibly in Djibouti.

The continent also witnessed constitutional coups where incumbents manipulated the constitutional framework to extend their terms. This happened in Guinea and Cote d’Ivoire(2020). In Tunisia the incumbent president governs through decrees, without any institutional checks on his power.

Africa has also seen new and expanding conflicts. Ethiopia, Africa’s second most populous country, has been embroiled in a spiral of the largest and deadliest conflict in recent African memory. The AU appointed a special envoy for the Horn of Africa and engaged in ‘quiet diplomacy’, but this is yet to bear any fruit.

In the Sahel, the zone of insecurity – arising from insurgencies and Islamic jihadists – has expanded. It has entrapped and killed thousands, displaced millions, and caused tremendous suffering. In the process the legitimacy and capacity of nascent democratic regimes has been undermined.

And in northern Mozambique, a rebellion rooted in government neglect and sense of dispossession metamorphosed into an Islamist insurgency. Hundreds of thousands have been displaced and the country’s security forces have been overwhelmed.

Enduring instability in South Sudan, Libya and Somalia have made little progress. Here too the AU has largely been on the sidelines, despite its military presence in Somalia.

Each of these occurrences has a unique context. Nevertheless, they are broadly linked to a democratic deficit and governments’ inability to deliver either freedom or peace and development. These failure of nominally elected governments has denied leaders – as well as the democratic system – a vanguard popular constituency.

On top of this, the COVID-19 pandemic has decimated the economic gains of the last decade. This has left behind an avalanche of unemployed youth, and worsened the public debt burden of virtually all countries. In turn this has deprived incumbents of economic rents they could deploy to appease the public and co-opt and silence key civilian and military officials.

The structural conditions that have made the coups and insecurity in the various countries possible obtain in a large majority of African countries. Moreover, the successes and apparent popularity of some of the coups have set a precedent that may inspire copycats.

But, an impoverished, insecure and coup-prone Africa is not inevitable. In fact, the continent continues to witness the resilience of democracy in Malawi and Zambia, among other countries.

Addressing the ailments and setting on a path to peace, freedom and sustainable development requires two key things. Firstly, a mental paradigm shift. Secondly, bold moves to accelerate the continent’s economic, security and political integration.

From rejection to introspection

Both the AU and ECOWAS have rejected the military coups. The AU has suspended four countries in a year, the highest since its formation in 2002. For its part ECOWAS is operating without 20% of its membership. Three of its 15 member states suspended. In addition it’s imposed crippling sanctions on Mali following a second coup and failure to agree an acceptable transition timeline.

But the AU hasn’t been wholly consistent. For example, it didn’t suspend Chad after an effective military takeover in the country. Instead, it put preconditions for a relatively quick transition, national dialogue and exclusion of transition leaders from standing for election.

It has remained largely silent on Tunisia too despite anti-democratic developments there.

ECOWAS has been acting according to the books on military coups. Nevertheless it failed to publicly criticise the constitutional coups in Guinea and Cote d’Ivoire.

These inconsistencies have bred accusations of hypocrisy. Some have gone as far as accusing the two institutions of merely serving as protection for their club of incumbents.

If the AU and ECOWAS want to be taken seriously, they must look inwards and stand up for constitutional democracy, regardless of the perpetrators – whether incumbents or men in military fatigue.

And here, they have an opportunity to redeem themselves through some quick wins.

Current presidents of Senegal (Macky Sall) and Benin (Patrice Salon) are serving their second and last terms. Nevertheless, there are concerns that they are resorting to democratically questionable manoeuvres. And that they may even be considering a constitutional manoeuvre to stay in power.

The AU and ECOWAS should proactively engage these leaders and secure public commitments that they will step down after the end of their terms, and continue the nascent legacy of their countries in peaceful alternation of power.

From crisis to opportunity?

The sense of crisis must spur the AU and ECOWAS into action. The ECOWAS Heads of State and Government have tasked the ECOWAS Commission to expedite the process of reviewing the Protocol on Democracy and Good Governance. This is a chance to strengthen ECOWAS’ capacity to respond to incumbent constitutional and electoral manipulations. This could include re-tabling the region-wide two term limit on presidents that it abandoned in 2015.

The AU should similarly enhance its capabilities to check unconstitutional changes of government as well as the undemocratic exercise and retention of power.

And it should accelerate its institutional reform drive. Notably, it must work towards boosting the Peace Fund. A well-supported fund would allow the AU to prevent political instability from degenerating into large scale conflict and insurgency.

The experiences of the coordinated responses to the insurgency in northern Mozambique, involving soldiers from the Southern African Development Community and Rwandan forces, could provide an important prototype. This must include measures to address the root causes of governance deficit, exclusion and wanton exploitation of natural resources.

In the long term, the AU, ECOWAS and other regional economic communities should strengthen security and economic integration. This would go some way to ensuring that nascent democracies deliver freedom as well as stability and a steady improvement of peoples’ economic fortunes.

Getting the African Continental Free Trade Area into gear and the protocol on free movement of people implemented is critical.

Regional organisations should also boost their anti-corruption mechanisms and address problems of mismanagement of resources.

Ultimately, the primary responsibility for stability, prosperity and freedom lies at the national level. But if African leaders desire the protection of the AU, ECOWAS and other sub-regional communities, they must strengthen these institutions.

The ambitious mandate and expectations of these institutions must be matched with perquisite tools, power and resources. Incumbent safety may lie in sharing power: horizontally by addressing the curse of winner-takes-all politics at the domestic level through inclusion of the opposition in governance; and vertically by empowering regional and sub-regional organisations.

Africans must, of course, be the masters of their destiny. But external partners such as the United Nations, US and China should support efforts to enhance the continent’s stability and economic progress.

The views and opinions expressed in the article are the sole responsibility of the author and are not endorsed by any of the institutions he is affiliated with.The Conversation

Adem K Abebe, Extraordinary Lecturer, University of Pretoria

This article is republished from The Conversation under a Creative Commons license. Read the original article.

Young players train with Cameroon star striker Vincent Aboubakar who plays for Saudi Professional League club Al Nassr. DANIEL BELOUMOU OLOMO/AFP via Getty Images

Christian Ungruhe, University of Passau; James Esson, Loughborough University, and Paul Darby, Ulster University

When Sadio Mané scored the decisive penalty to secure Senegal’s triumph over Egypt at the Africa Cup of Nations in Cameroon, Isaak, a professional Ghanaian footballer in his late 20s, could not have been further away from the action. Watching the final online in his room in eastern Thailand, Isaak’s thoughts most likely turned to what might have been had he managed to better navigate some critical forks in the road of his football career.

Isaak is one of several dozen African players we interviewed for our new book African Football Migration. Their experiences and trajectories reflect the reality of life for the majority of African footballers who aspire to successful careers overseas – but frequently labour far beyond the bright lights of the elite game enjoyed by icons like Mané.

Football migration

Migration has long been an important livelihood strategy in many African countries. Migrating through football has more recently come to be viewed by increasing numbers of young people as a viable route to significantly improving their life chances.

This trend is a consequence of multiple intersecting factors, ranging from economic precarity, a declining faith in education and a weak local football industry. The commercialisation of football economies in Europe and some Asian countries over the last 30 years has made them prized destinations for aspiring African migrant footballers.

Thousands of African talents have tried to follow in the footsteps of iconic footballers such as Michael Essien, Samuel Eto’o, Mané and Mohamed Salah. However, for most the chance of succeeding is minimal.

Our ethnographic fieldwork in Africa, Europe and South-East Asia alongside numerous conversations with young footballers, parents, coaches, club owners and intermediaries reveals the precarious structures and career trajectories that characterise African football migration. How these young players navigate uncertainty and failure as they try to make it big overseas is reflected in Isaak’s story.

Isaak’s story

Isaak’s prospects looked hopeful at first. In 2012, he was a talented midfielder playing for Ghana’s national U-17 team, the Black Starlets. This enhanced his visibility and the chance of a contract with a club abroad. Through the Black Starlets he encountered a Ghanaian footballer and player agent based in Thailand, who promised him trials with professional clubs in the South-East Asian country.

Isaak believed this would be a stepping stone to a prestigious league in Europe, despite having no prior knowledge of Thailand or its football industry. He was reassured by his agent that necessary arrangements and logistics had been taken care of. All that was required was for him to reimburse the agent for his initial financial outlay and services once he signed for a Thai club.

Isaak’s parents and elder brother were supportive, seeing an opportunity to secure the family’s livelihood. Shortly after the Thai authorities issued a three-month tourist visa, Isaak boarded a plane to Bangkok with six other Ghanaian players promised similar deals. The agent picked them up from the airport and brought them to their rented accommodation. It soon became clear the promised trials had not been organised. As Isaak saw it:

Everything was a lie … Seven players in a small room. No windows, no air condition(ing), nothing. I was the youngest, so I had to sleep on the floor … There was nowhere to go, so we stayed in the room all day. At times, no food for me for the whole day … I was really suffering.

Precarious trajectories

This sort of experience is not uncommon among migrating African footballers. Many encounter fraud, disillusionment, racism and economic hardship as they pursue a professional contract in South-East Asia, Europe or elsewhere. A litany of media reports detailing instances of trafficking and exploitation attests to this.

However, despite their struggles, African migrant players, including Isaak, rarely give up on their dream. Rather, they retain a belief that hard work, talent, luck, persistence and for some, divine intervention, will secure their and their family’s futures.

Ten years after his move to Thailand, Isaak remained in the game. He had established himself in the lower reaches of the Thai game, playing for various clubs in third- and fourth-tier divisions. His career continued to be highly precarious and uncertain. Contracts were always short-term and his salary just enough to get by and occasionally send some money home.

In 2020/21 COVID-19 resulted in the termination of his contract. Nonetheless, Isaak continued to view his career as a launching pad for Europe. A route to social mobility was restored with a new contract after the recommencement of Thailand’s third division. Like so many other African migrant footballers, Isaak will likely continue to labour and invest his physical capital in pursuit of a dream that’s unlikely to be realised.

A persistent dream

It is these intersecting aspirations, experiences and trajectories in the life courses of young African males that we unpack in African Football Migration. The book illustrates that the ability to navigate an unpredictable, highly competitive and commercialised industry is a key asset for African players. An embodied belief in their abilities to succeed and the need to make their migration project valuable for themselves and others frequently mitigates the disillusionment and setbacks faced abroad. Staying in the game and keeping the hope of ‘making it’ alive gives meaning to their struggle, regardless of how precarious it may be.

A book cover with the words 'African football migration - aspirations, experiences and trajectories' and an illustration of children playing football in a street.
Manchester University Press

In the context of global inequality and restrictive migration regimes, it is likely that young African footballers will continue to see a career in the professional game overseas as a viable future path.

Our book reveals they are well aware of the pitfalls, barriers and imponderables that characterise this path. However, they press on regardless, exhibiting remarkable creativity and resilience as they cultivate a dream to follow in the footsteps of Sadio Mané and others who ‘made it’ against all odds.The Conversation

Christian Ungruhe, Research fellow, University of Passau; James Esson, Reader in Human Geography, Loughborough University, and Paul Darby, Reader in Sport & Exercise, Ulster University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

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