The intricate fabric of Yoruba philosophy extends far beyond folklore, delving into the intricacies of human nature and the concealed challenges individuals face. Within this philosophical framework, the tale of “Olé and Ọlọṣa” not only mirrors the Yoruba worldview but also resonates within the complex socio-political landscape of Nigeria.
In Yoruba philosophy, Olé symbolizes the overt thief, an individual whose actions are laid bare, leading to societal condemnation and the unequivocal label of ‘thief.’ Conversely, Ọlọṣa embodies a more insidious character—a secret robber whose malevolent actions extend beyond conventional theft to encompass deceit and betrayal executed covertly.
This Olé and Ọlọṣa dichotomy manifests prominently within the realm of Nigerian politics, where politicians often bear the weighty label of ‘thieves,’ subject to public scrutiny and legal repercussions when caught engaging in corrupt acts. However, the intricate dynamics of corruption unveil a deeper layer—the Olosas.
The Ọlọṣas within the tapestry of Nigerian politics, are individuals who skillfully evade the spotlight, engaging in sophisticated and meticulously concealed forms of corruption. Despite not necessarily holding political positions, they wield significant influence within government circles. Paradoxically, they present themselves as righteous figures, condemning the overt actions of Olé (thieves) while perpetrating more damaging forms of deceit behind the scenes.
Consider the case of Emiefele, the former governor of the Central Bank of Nigeria. While publicly labeled an Olé, a thief, there are likely Olosas within the corridors of power orchestrating intricate schemes, eluding public scrutiny and consequence. The true danger lies in those who profess virtue while practicing vice.
On multiple occasions, Emiefele has been exposed as an Ole, arrested, and publicly shamed for embezzling trillions of Naira from the public purse. Similarly, the former petroleum minister, Diezani, who pilfered billions, has been declared a wanted criminal, stamped as an Ole. However, Nigeria seems incapable of apprehending the Olosas who facilitated these acts. Those who executed the public robbery remain untouchable. Former President Goodluck Jonathan, accused of running a corrupt government, walks around seemingly untouched—the Olosa is untouchable.
The paradox deepens as Emiefele, exposed as an Ole, moves through various police departments as a known thief, while his Olosa counterpart remains untouched in Daura. The very system that produced Emiefele as a thief, almost vying for the presidency, shields his Olosa accomplice, perpetuating the cycle of corruption.
It is evident that Nigerians aspiring to reach the helm of affairs often plan to steal even more than those already engaged in theft. Professors in universities, who should exemplify sincerity, function as Olosas in various positions, eagerly awaiting opportunities to seize power and engage in corruption. Nigerians in the diaspora, critical of the Nigerian government’s corruption, often return with plans to exploit the situation. Many present fake certificates to easily establish the kingdom of Olosas.
The paradoxical nature of the Olé and Ọlọṣa dynamic becomes glaringly apparent in Nigeria’s ongoing struggle against corruption. The public, swift to condemn politicians caught in overt acts of theft, may inadvertently shield the more elusive Olosas. These secret robbers continue to operate in the shadows, evading the justice that Ole, the visible thief, faces.
The Yoruba proverb, “Olé rẹ̀ ẹni, Ọlọṣa rẹ̀ ẹ̀gbẹ̀rẹ̀,” underscores the importance of recognizing and punishing Olosas to genuinely curb the existence of Ole in Nigeria. As long as the intricate web of deceit and betrayal persists within the corridors of power, overt acts of theft will remain symptomatic rather than addressing the root cause of the nation’s challenges.
Nigeria’s journey towards eradicating corruption demands a shift in focus—from condemning the caught Ole to unveiling and holding accountable the elusive Olosas. Only by exposing and addressing the covert forces at play can the nation hope to break free from the cycle of corruption that impedes its progress.
In the convergence of Yoruba philosophy and Nigerian reality, the tale of Ole and Olosa serves as a poignant reminder. Nigeria must navigate beyond the obvious, beyond the apprehended thieves, and delve into the intricate layers of corruption to identify and punish the true culprits—the Olosas who operate in the shadows, perpetuating a cycle of deceit that hinders the nation’s growth. Until this paradigm shift occurs, Ole will persist, and Nigeria’s battle against corruption will remain an incomplete narrative.
