No to father to son succession in Kogi.
In the Prevalence of reason, justice and law the current trend in Kogi election has re-emphasized an entrenched gerontocratic disposition of the Nigerian people. The late Abubakar Audu as a man had his pros and more so his cons. He created a debacle by poorly managing himself at this precarious times and causing the people of Kogi unnceccasry hardship even as his demise creates more immediate problems for the people of Kogi.
In a bid to replace the late Abubakar Audu with a suitable candidate by the All Progressive Congress the loop holes in the legal framework of the Nigerian state have been brought to the fore.
It is no longer news that the law did not foresee a situation where a candidate in any elections would pass-on in elections between the voting exercise and the pronouncement of election results as such not expressly provided for. The situation is becoming rather appalling as people of varying interest have begun to engage in unwholesome politicking to achieve power not minding the legality, rationality and consequences. For instance, the call by some quarters that one of the Audu sons be made Faleke’s running mate or the flag bearer of the All Progressive congress is illegal, unfair and irrational.
First, it’s necessary that we expunge the basis behind this “Audised” claim to power in Kogi. Underneath it is a subtle claim that the mantle of leadership in Kogi in lineage and to be passed from father to son in Kogi as Mohammed Audu is seen as the successor to his father. Second is the fact that people championing the call for Faleke and Bello to be replaced have conceded that the institution of government in Kogi state must always be headed by a certain clan, tribe i.e the Ighala. Again, the people championing this position seek to preserve and consolidate the position of the ruling elite for themselves in Kogi state and in Nigeria.
However on law and its illegality, there is no provision in the bodies of Nigerian law that allows for a father to son succession on matters relating to election and public offices except in cases where both have shown interest and vie for same position, a position similar to any two party member seeking a party’s ticket. It is illegal for any of the Audu Juniors (a symbol of the week governance structure between 1999 and 2003) to seek a further claim on the people of Kogi by twisting the arm of the law and going against the law, and the All Progressive congress in Kogi state. Should any of the Audus be interested in Kogi state leadership why not wait till 2019 or a later date and seek such legally and rightly.
On rationality of the claim of the Audus to the Kogi government house, I think it is mischievous as it does not logically follow that since a father is a party’s candidate the son also is a joint ticket holder. Although it must be recognized that any of the sons may be responsible for the victory as faithfuls to their father and loyal party members it is however irrational to stretch that line further and say that the second in the party’s primaries and the deceased running mate aren’t good enough.
On justice and the fairness of a renewed call for a compulsory imposition of an Ighala man on other clan in Kogi, I think it is unfair. First, every qualified person in Kogi should and can occupy the position of the governor of Kogi irrespective of gender, tribe and political affiliations. It is my opinion that character, capability and competence be emphasized rather than lineage, tribe or political affiliations. Second, it is unfair to other tribes who previously had played second fiddle to the Ighalas (loyally and faithfully too) to not be given a chance at leadership. Since the APC promised change, it is expected that this change be all encompassing and all-benefitting. This would not be the case if the status quo of an Ighala led government is retained.
Lastly on the fairness of another Audu in the government house: although this may soothe the nerves of the current Audu loyalist and political investor it isn’t fair to the other Ighalas and the people of Kogi at large. The people of Ighala have more than the Audus and the Wadas as competent and capable hands to run the affairs of the state. And more importantly, the possible emergence of Faleke and Yahaya Bello means an opportunity for the people of Kogi to run a government in the next four years of people not indebted to any person as such in terms of the huge capital funding necessary and expended by the Audus’ thus far.
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