OMOLUABI AND OMO ORITA: A POLITICAL NEXUS by IDRIS KEHINDE ISMAIL

 ELECTION DAY SPECIAL

OMOLUABI AND OMO ORITA: A POLITICAL NEXUS by IDRIS KEHINDE ISMAIL

Omoluabi is originally someone who received and imbibed good training from homes and schools ( formal and informal sector). He is someone who understands the law and the norm ( lameto and lamofin)

He has finest of manners and beautiful character and he is the toast of everybody.

 Omoluabi is wanted by all and a prayer point of all parents. Most community wanted people of such caliber and make-up as leaders and ambassadors, leaning on them as reliable parleys.

 The most critical of assignment and the heaviest of trust are placed on them. People wired with Omoluabi ethos are distinguished and noble.

Omo Orita on the contrary is a personality who probably received training but never imbibed training. He is strong and rely on drug, alcohol and alloy for his confidence, ever-red eyes and thick voice.

Omo orita always stay at junction now called based. Remember T-junction  is where the Yoruba called  Orita and it is said to be permanent abode of devil. Orita ile esu.

 

They are privileged hands and tools for the devil at any time and ever ready to put their heads in everything deadly. They are up to hearken to all deadly calls. Just for a little cash, drug and alcohol, they are there to pick  up any deadly errand.

Ordinarily Omoluabi will not want to relate with Omo Orita because they are by training, disposition and world view, parallel lines who are not supposed to meet.

 

However, the aggressive materialism and change in definition of success has pushed  many Omoluabi to gravitate towards Omo Orita.

 

Omoluabi, conducting business, successful and popular will first be identified by an  Omo Orita and they will sing his unsolicited eulogy and he has to acknowledge that by giving out something,  however small.

 

You must have heard Omo Orita sounding

 

Baba niyen 

Buje budanu

Alanuu mekunu

Iku to bafe pa e, ko pawa ni

Owo meji loke

 

The Omoluabi out of fear and sacrifice will always respond to praise of Omo Orita just like one of Ibadan wealthy Omoluabi said during one of such incidence ,  ”won saanu mi ni won wa losan , ti won ba wa loru nko?”, ( They pitied me to have  come during the day, what if they come in the night?)

In Politics Omoluabi has all it takes of charisma and integrity to lead, no doubt, but because the material gain attached to Politics has turned it to battle (note that campaign is a military term)  of all interested parties. This battle is expected to be more of idea and  persuasion of  the populace but of recent, especially in Nigeria there is the physical content of the political battle.

 

The physical content of the political battle involving force and brutality, an Omoluabi is not ready to take up personally but by proxy. The Omoluabi in Politics now need *Omo Orita* to fight the physical political  battles on his behalf.

 

It is in the executing the physical content of the political battle, the Omoluabi needs to gravitate towards Omo Orita. We can see how the nexus plays out in various states in Nigeria.

 

The other professionals also use the Omo Orita. I remember a popular musician who announced how his earnings are shared

 

Orin taabako lode🎼

Wolii aje nibe🎼

Afa aje nibe🎼

Babalawo aje nibe 🎼

Aatun sanwo Oriita🎼

 

The "Owo Orita" is literally referring to settlement of Omo Orita so that  the musician will go to another outing alive and in peace. The musician case study represented all elements including politicians (who have protocol officers in-charge of Omo- Orita) who enjoy patronage of Omo Orita.

 

It is pathetic the idea content of Politics is represented by Omoluabi mostly while

The physical strength content is represented by Omo Orita readily available.

 

The synergy between Omoluabi in Politics and Omo Orita is  almost official in some states of the Federation.

 

Our political environment is materialised and militarised.  The materialised politics is likely to attract individuals of all kinds who put money first .

 

The materialised politics is likely to be discouraging to Omoluabi who ordinarily will want to serve his community but for the militarisation.

 

Any Omoluabi who chooses to weather the storm of politics is paying a big price and offering huge sacrifice.

 

The situation as it is has strengthened Omo Orita. It seems the synergy of Omoluabi and Omo orita in politics seems paying off to Omo Orita as number of them now ride poshy cars and have kids schooling abroad.

 

 As a matter of urgency Omoluabi  in all sectors must work together to de-materialize and  de-militarized  politics and consequently make it unattractive to the materialists among politicians and Omo Orita

 

Omoluabi must locate fellow Omoluabi in the police and the  military to  tame Omo Orita,  who is seriously closing up with relevance in our daily political life. It must be noted they have advantage of population though limited by Education.

 

Meanwhile OMO OLOMO LO SE RANSE DE TORUTORU

Meaning you are happy to send other people's children into hot water just  like turning stick.

 

Mo soyi mo duro naa

 

I rest my case

 

IDRIS KEHINDE ISMAIL writes from

E8/58, Ile Ajeja Oje Ibadan