Paradigm Shift

AUDACITY OF PARADIGM SHIFT: EKITI 2022

By, Seye Adetunmbi

Adapted from the introduction to the handbook of Atokeibeirosi Strategy Group

Atokeibeirosi is a rich Ekiti word and an epithet with a very deep meaning. In Ekiti dialect, the word is pronounced as r m d r d r m m "a to oke ibe i ro si". It is a philosophy and a school of thought on competence and readiness for an important assignment or a defined task. It is also a kind of measured testimonial on ability, excellence, appropriateness and preparedness for a specific project or job.The “oke” in the word stands for a top position, the pinnacle of an institution or the foreman for a project  that requires some set skills. In the context of Ekiti governorship and the 2022 election, the oke also stands for “Oke-Bareke” the name given to the seat of government by the colonial District Officer (DO) in the old Ekiti District under Ondo Province and the state governor’s office retains the address till date. In essence, the word atokeibeirosi then means the person capable of standing there, holding fort or being in the designated position to take charge of the responsibilities involved. The philosophical school of thought can then be interpreted to mean an endorsement and statement of reassurance of someone being “up-to-the-task” before him or her.

    In a challenging country like Nigeria, with a troubled economy in which Ekiti is listed among the insolvent states, it will require a radical intervention to bid farewell to status quo and impoverishment of the masses. To bid poverty farewell would need a paradigm shift to a new progressive order in the way we conduct our affairs. To turn things around in education sector will require a strategic inclusion of all ranks of stakeholders. To restore hope demands for a purpose driven leadership that will be fair to all, a credible government under a person of integrity to administer the affairs of the state towards making things to look up more, in Ekiti.

    It doesn’t require any rocket science to turn things around but persistence to change things for better for the benefit of the majority. This will require the political will to block leakages in the system, readiness to make sacrifices starting with all ranks of government officials, an undistracted political leadership, credible government and focused administration that will monitor implementation of generally agreed reforms religiously. Actualising this niche, starts with choosing right, the person who governs us. Whoever doesn’t have the self-discipline, orientation of having consideration for others, inclination to excellence and disposition to honourable ways may not likely deliver on the targeted paradigm shift. Even if the warped system makes it a “winner takes all”, it is the beneficiaries of the unfair system that will come together and say that they will apply the pecks of political office for the benefit of the majority.

    What we need is leadership by example, and not by precept. The political leaders can’t be living in obscene affluence which has made them to be distant from their masters (the people) and expect the masses to observe austerity measure endlessly. Ko ni kan d’ibo ko, ke a mu itan elila wa gari, ke wi ki i ra ko di bo a j’asan! E yo work! It is not sustainable for the political class to continue the status quo of impoverishing the masses through their insensitivity, excesses and greed. Especially when there is enough to go round to make life more abundant for all; it is the greed of the very few members of the political class that we cannot meet, tolerate and sustain.

    Just as it is done in the sane climes where the citizens write their constitution and not the one forced on them by a military decree or a junta, it is the prerogative of the people to decide how they want to be governed. Ekiti as a state and people should be able to look at their peculiarities and agree on a common manifesto that will best suit them and serve the larger interest of the majority. This is the task before the responsible elitist class in Ekiti if we ever want to make considerable progress as a state. We can’t continue on the path of status quo and expect to achieve the success recorded by societies that have made deliberate effort to jettison wasteful tendencies and relegate corruption to the background.

    The Atokeibeirosi electioneering campaign publication is meant to formally present to Ekiti people the possibility of a new progressive governance order, provided the people can give their mandate to a new governor with fresh and tested perspectives to a fruitful purpose driven leadership. The race for the governorship of Ekiti-State would be futile if it cannot infuse our people with optimism in our future, imbue confidence in our present and even have some measure of pride in the inadequacies of our past. It is doable if we allow the right people to take charge of our affairs and we are sincere with ourselves to do things right. What I humbly present in the modest corpus is therefore, an abridged description of the manifestos, the Paradigm-Shift-Team (PST) hopes to pursue diligently, with the support of well meaning Ekiti people who are in the majority, when we are given the mandate. It also highlights the humble profile of an aspirant who has paid his dues in Ekiti over the years and still available to do more, God willing.

    It is our expectation that proper implementation of the programmes will restore hope to our people. I humbly seek the mandate of Ekiti people and God being my helper, we can replace skepticism with assurance, change letdown to sanguinity, change apathy to collective involvement of the masses in the affairs of our beloved Ekiti-State. Together, we banish the thought that our politicians can never get it right. Remember that the likes of Baba Michael Adekunle Ajasin and Chief Lateef Kayode Jakande did exceptionally well in their time, we can do it again, and even better, in line with the millennium age.

    We are going to focus on things we have some control over within the confines of Nigeria’s constitution. Consequently, as a programme of action, the Paradigm Shift Agenda (PSA) has five cardinal goals, its many dimensions notwithstanding:

i. Economic restructuring and financial re-engineering through accountability

ii. Restoration of confidence in the public service through an efficient civil service system

iii. Sustainable democratic model that will eliminate dominance of charlatans in Ekiti politics

iv. Security and welfare scheme that will be fair to all.

v. Even spread of government infrastructures and development

    The target in the economic sphere is to pursue with vigour on how to take Ekiti out of those states categorised as insolvent. PST will build on the foundations of the past administrations without being enslaved by it albeit. We shall consciously seek to strengthen our economic environment towards boosting the Internally Generated Revenue (IGR), optimally. The ultimate goal is to make Ekiti an investors’ destination by making the state that ranks high in security architecture which makes life and property safe. The welfare of the residents will be more paramount in the new progressive order in Ekiti-State. Also schisms that threaten harmony among political ranks will be redressed.

    Ekiti State is overdue for a functional long-term development plan, such that every community knows what awaits them or things that are in stock for them. Once the current administration finalizes the 30-Year Development Plan, every successive administration would be required to key-into the development plan irrespective of the ruling party in government. Our traditional rulers and institutions would be accorded due place in the scheme of things and strategically engaged in relevant areas for the benefit of the state. In as much as Ekiti leaders have a clearly defined purpose and every community buys into it and all the stakeholders take ownership of the development plan and the new order, then the strife often associated with succession in the political class will be minimized. When the bar of lasting good government has been raised and there is provision of a level playing field for more responsible people to participate at all tiers of government, the charlatans will be effectively contained. This is the key for things to look up in Ekiti and remove despondency and disillusionment from the expression on the faces of Ekiti indigenes who have been deprived over the years.

    A period for a call to duty, like now was anticipated when with all humility, the inspiration came for me to convene Ekitipanupo Forum on March 6th 2005. The platform is a microcosm of Ekiti-State, dominated by the best of brains of Ekiti people at home and abroad from which every government can tap from the intellectual resource of indigenes scattered all over the world. I am running for the office of Governor of Ekiti-State because I wish to be in position to stand up in future and say to my kinsmen that I humbly responded to the call to duty. I have respectfully come forward so that we can together renew collective optimism in the dream project of Ekiti-State that will be prosperous for the benefit of all and to the delight of all ranks of well-meaning stakeholders. A juse o, amin.

E. A. Babalola

CHIEF ELIJAH ARE BABALOLA (Circa 1897-1984)

By, Seye Adetunmbi

The history of Ekiti cannot be complete without a mention of some distinguished indigenes who played remarkable front-line roles and made landmark impacts in the colonial and post-independence days. One of the few exemplars in this category was Chief Elijah Falana Sanusi Babalola who was popularly known as Elijah Are Babalola. Chief E. A. Babalola recorded a number of firsts among his kinsmen in Ekiti in the field of education, politics and in the old Western Region government. He was the first Ekiti graduate to serve as the principal in acting capacity, of Christ's School, Ado-Ekiti after the exit of Archdeacon Dallimore in 1947. At the close of polls on the 24th of September 1951, the Action Group won 38 of the 72 seats in contention in the Regional Assembly and Chief E. A. Babalola, Rev Canon Ade Ajayi and Chief J.O. Osuntokun were the four elected parliamentarians from Ekiti Division.

Chief Babalola was born in Oye-Ekiti presumably in 1900. The headmaster of All Saints’ School at Oshogbo chose that date for him. He was actually born, circa 1897. According to the story his mother told him about the events that took place when he was born, his birth took place around November to December 1897. His father was an Ifa worshipper and a member of many traditional cults into which he inducted his young son that he gave the name Falana. He was focused and determined man from his early days. He was determined to go to school and when there was no primary school in Ekiti in the early 20th century, he walked to Oshogbo where he attended one. He was a house-boy to people so that he can go to school. He obtained Grade II Teaching Certificate from St Andrew’s College in 1926 and graduated from Fourah Bay College in 1944, while the B. A. Arts of Durham University was awarded in 1946. He first worked at Ijebu-Ode Grammar School later at St Andrew’s College before coming to Christ’s School, Ado-Ekiti where he was the Acting High Master, June - December 1947. He taught in the senior classes throughout his stay in the school and ensured that the Ekiti District Church Council retained the proprietorship of the school when Dallimore left. He was also the principal of Ibadan Boys High School while he served in the cabinet of Chief Obafemi Awolowo in the old western region.

In front of the Parliament Building of the old Western Region, Ibadan in 1956 with Queen Elizabeth II sitting in the middle. Standing first from the left was Chief E. A Babalola

He played prominent roles in the early activities of the Ekiti progressive unions along with other fellow elitist colleagues of their generation. In his book, titled: "My Life Adventures", his account of how Ekiti Parapo College, Ido-Ekiti was established is quoted thus:

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As far back as 1922, I used to write to the D. O. and the residents about Ekiti affairs. The District Officials usually considered me an agitator because I was the only critic in the whole Division. The obas and chiefs could not understand me then, because the British Officials were then considered as demigods. I always came from my station to attend their meetings. I usually thwarted their subtle methods of getting the people to accept all they wanted. They played on the credulity of the simple people. This caused me to be bitter against them.

    It happened in 1933, that Canon J. Ade Ajayi a native of Ado-Ewi, suggested founding the Ekiti Progressive Union. I became a foundation member. I took wholeheartedly to the Union. I founded branches at Ondo, Ilesha, Oshogbo, Offa, Ilorin, Ibadan, Ijebu ode and also joined the branch at Lagos. This Union became the vanguard of Ekiti life politically, socially and educationally.

    I was made the secretary of my branch. That gave me the opportunity to write to the other branches, to suggest educational and social schemes for the conference of Ekiti Obas (pelupelu as it was then called). I was the ambassador of the union. I always paid my own travelling expenses. Scholarships were recommended, a secondary School was proposed, a Hospital was a need, motor roads to connect the towns and villages of Ekiti were recommended. The Union and its branches, about fifteen then started to raise funds at my suggestion. Prominent among the Ekiti pioneers were Messrs J. B. Daramola of Aiyede, R.O. Adedayo of Usi, E.O. Adebayo of Usi, Mr Omotade now Chief Obanla of Ijero, Mr. D. Olagbaiye of Igbara Oke, Mr Adesina of Efon and some others. Later Messrs. M. D. Durotoye, J.A. Aiyegbusi, S. K. Familoni and Fakiye of Ifaki came to join the aforementioned gentlemen in the struggle for the progress of Ekiti land.

    Since I discovered that the British was not prepared to build a Grammar School for us in Ekiti, it occurred to me that the sons and daughters of Ekiti land particularly those abroad, should found one for ourselves. I drew up a scheme for the grammar school in 1937 and sent a copy to the Lagos branch of Ekiti Progressive Union. With another copy of the scheme in my hand, I left Ijebu ode on December 24th, 1937 for Ilesha and explained the scheme to the Ilesha Branch and on December 29th, I went to Ilorin to explain to the Branch there too. For the same purpose I visited Oshogbo on 31/12/1937 and Ibadan on 31/1/38. I returned to Ijebu ode on 5/1/38 and held meeting of the E.P.U. branch and reported on my educational trip.

    On 7/1/38 I proceeded to Lagos where I first discussed the scheme with some individuals before I finally met the Lagos branch and explained and discussed the need for a Grammar school for Ekiti land. All the branches agreed to work for the success of the scheme. While the above branches and some others were working towards the realisation of the scheme, my absence from Nigeria from 1940-44 retarded progress. It was not until 1945 that the enthusiasm was rekindled. The Ekiti National Association, a sort of fund collecting organisation set up by the EPU Lagos branch, became very successful in its activities in Lagos among the Ekiti-Lagos communities. Oye and Ido districts were the most active.

    By 1948, The EPU and E.N.A. had collected some funds. Fortunately, at this time I was told that one Mr G.K.Dada passed the London matriculation. I did not know the fellow, but as soon as I heard he was Ekiti man, I quickly asked him to come for an interview. I saw him and recommended him for a scholarship. I started the fund with (ten guineas) 10/-, The contributions came in slowly. I therefore decided to get a permit from Government for a public collection of Fund so that we could collect money from the public in the Western Region. This was done. I had to appoint a collecting agent at £60 per annum in the name of the Union. He worked for about six months but could not collect as much as would pay for his salary for each month. This method had to be abandoned. But the Union resolved that each branch should use the licence to collect money in its own area. That was done fairly well. As a result of these collections Mr G. K. Dada was able to go to Fourah Bay College. When he had passed his intermediate Arts Examination there, he returned and went to Ibadan University College. He finished his course but could not pass his final examination as expected.

 Baba and family with his last wife, Mrs Emily Babalola and some of his children

It had been hoped that Mr Dada would head the new institution. To save time, I recommended to be Union that Mr Adepoju Akomolafe who had passed his B.A London be made the Principal of the proposed College. The Union accepted my suggestion and Mr Akomolafe was appointed the Principal of the proposed College, which was named "Ekiti Parapo College". The appointment of Mr Akomolafe as Principal created enmity for me among Ekiti graduates, because they said the post was not formally advertised, and I did it because Akomolafe was my favourite. Nonetheless, Mr. Akomolafe was appointed the Principal designate. The Ekiti Progressive Union had proposed as far back as 1948, to build the college at Iddo-Faboro. This caused a great agitation. Finally in 1953, a vote was taken at Ara by the Ekiti Council. Ijero scored ten, Ara twenty three and Iddo eighty one votes respectively. The school was therefore built at Iddo. I could easily influence the approval of the Principal and the site and plan of the college, because I was then the Minister of Public Works, Western Region, and the Director of Education, Mr F. K Butler, was my personal friend. The buildings were sufficient in number in 1954 and it was formally opened by the honourable S.O. Awokoya, the Minister of Education. It was a Red Letter Day in my life in particular and of Ekiti people in general. Thus my life's work and dreams were realised. My Union provided Ekiti sons and daughters with a secondary school.

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The first three males of Baba's children - Messrs Sunday, Yemi and Akin

He was an unapologetic Ekiti-centric man of integrity. His principled disposition pitched him against some of his kinsmen due to his not giving-in to looking at the bigger pictures. He had his own share of being a victim of intrigues and conspiracies. One was when he lost second parliamentary election to one of his beneficiaries. Chief Obafemi Awolowo took special note of him and was apparently impressed that he didn't leave AG. He was taken up in some quarters on the claim that he said Ekiti roads were naturally tarred because he was working under a very tight budget as the minister of works. Yet, most of the early tarred roads in Ekiti were constructed during his tenure in office. He was a man of strong character who tried to be rational in his dispositions. Chief Babalola was later appointed Chairman of Finance Corporation in the early 1960s.

Baba and Great Awo

When the bureaucrats were preferring foreign contractors over the indigenous hardworking ones, he got the likes of Oni & Sons and Olugbade constructions companies to handle some projects in the western region. He took the bureaucrats to some of the sites and they okayed the construction done without knowing that it was done by the indigenous contractors they were discriminating against. When the opportunity arose for the native contractors to bid for jobs, he told them that the buildings they considered well done were built by the local contractors. The pro-foreign contractor government officials had no choice than to give the indigenous ones a chance. It was during his tenure in office that western region secretariat was built..

    Chief Elijah Are Babalola, the Akowajo and Obalasun of Oye Ekiti passed on in 1984.