Ogede to the rescue

The proverb, which is the title of this work, warns against misconstruing a rather negative situation as a positive or acceptable one. It cautions that a destructive decline is often mistakenly celebrated as progress. Most importantly however, this title brings to the fore the act of ignoring reality, or trying to sugarcoat an unwholesome situation or behavior with flawed logic. Interestingly, most Yoruba proverbs are antithesis in nature. Little wonder, the author of this work creatively deploys the first part the proverb as the title, and leaving readers to respond to the concluding part, all in a bid to create a suspense.

This play, written in Yoruba language, reflects on both the Intellectual and moral bankruptcy that is now pervasive among the youths in Nigeria. This tendency, which is once almost alien in the Yoruba belief system, is now lionised partly due to globalisation, and the get-rich-syndrome that is now commonplace across the Yoruba and by extension Nigerian society.

Ọ̀gẹ̀dẹ̀ Ń Bàje is a story of Nigerian youths navigating life's uncertainties. Frustrated by the economic hardship and high level of unemployment, many were compelled to tread the diabolical path. Others, though microscopic in numbers, chose to remain role models and project Nigeria's image positively.

In Ọ̀gẹ̀dẹ̀ Ń Bàjẹ́…, both evil and good forces struggle. The former, much larger in number, fraudulently feeds fat on the gullibility of Nigerians. The latter, albeit a microscopic few, abstain from such misconduct, and its attendant stains on the Nigerian flag.

The perpetrators of evil under the aegis of Ẹ̣ni-Mọ-Wéè-Ló-Mọ̀wé an association of youths steeped in fraud and ritual killings, had a field day. Spurred on by their notorious 'Gen Z' mothers, who also formed an association – Ẹgbẹ́ Dáàbò-Bọmọ, aimed at fortifying their children with metaphysical powers on one hand, and on the other, using their immense resources to bribe law enforcement agents in order to keep their wards off the hand of the law.

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Ọ̀gẹ̀dẹ̀ Ń Bàjẹ́ harps on the eroding Yoruba concept of ọmọlúàbí; which represents not only ethical values but the concept of a well-rounded individual. Ọmọlúàbí is a code of conduct which revolves around intrinsic values of character comprising reservation, industry, deep respect for elders/authorities, integrity, humility, and the like. When put succinctly, ọmọlúàbí functions as the bedrock of social organisation and accountability withing Yoruba society.

At the centre of the struggle is Kògbagídí, a very dedicated senior police officer who was deployed to Lagos ostensibly to tame a large army of internet fraudsters and ritual killers. Prior to his deployment, Kogbagidi has had an unblemished and enviable career in the force.  His deployment into any part of the country elicits fears among anti-social elements.   However, his new task is not a walk in the park.  In Lagos, Kogbagidi comes face to face with a bulwark, courtesy of Ẹgbẹ́ Dáàbò-Bọmọ. Every of his attempt to arrest or prosecute a suspect is nipped in the bud by forces beyond his control. More complicating is that some very senior officers of Kogbagidi are complicit in this complex web of conspiracy. Their palms are constantly greased with the filthy lucre that oozes from Ẹgbẹ́ Dáàbò-Bọmọ, a development that hampers Kogbagidi from living up to expectation. Nevertheless, Kogbagidi trudges on, exhibiting the never-say-die spirit of an average Nigerian, and demonstrating that regardless of the scandal, there are still good eggs withing the Nigerian Police Force.

 In Ọ̀gẹ̀dẹ̀ Ń Bàjẹ́…, the desire for wealth without struggle is at its peak. For instance, Rasaki, a youth, who lost his father at childhood and had to depend on his mother who single-handedly raised and saw him through higher education, ends up using her for money ritual. In what seems a flipside however, Tunde the leader of Ẹni-Mọ-Wéè-Ló-Mọ̀wé introduced Ajayi, his bosom friend and former school mate to the group but the latter declined.  Ajayi had been unemployed since they both graduated seven years ago. His chance reunion with Tunde therefore gives him the hope of finding permanent solutions to his predicament. Tunde was looking more successful and Ajayi did not pretend to seek help from his old school mate. Tunde who promised to help out lied to Ajayi that he was a zonal manager in one of the third-generation banks. When they saw eye to eye, Tunde revealed his true identity, admonishing Ajayi to also enlist in the association as this is the only lifeline. Nonetheless, Ajayi would rather abstain from a satanic association in order to protect the good name of his family.

This play further reveals some of the embarrassing conditions perpetrators of these immoral acts consciously plunge themselves into so as to continue to maintain their life of sleaze. These include dancing naked on the street; feasting on human poo at dumpsites, experiencing occasional madness, barking like a dog once in a while; and not residing in a house they used such illicit wealth to build, to mention but a few. And once wealth is attained, the desire for its continuity becomes more addictive. Worse still, they are subjected to various forms of sacrifices some which, due to their desperation, seems innocuous at the initial stage, but becomes more horrific and complicated as they get more entrenched in the act. The perpetrators, as often used derogatively, drift 'from frypan to fire' starting with mild sacrifices like providing cowries, money, goat, chickens, to providing human parts, or a whole human which could be their girlfriends, best friends, relatives, siblings, schoolmates, parents, or children.

Further, this work sounds a serious warning to adult females, some of who blindly get into romance for monetary compensation without a second thought. This underscores the need by parents and guardians to constantly keep on eye on their female children regardless of the fact they are young adults who want to explore their world.

A shining scenario is Peju, a university undergraduate, who falls in love with Gbenga, a fellow student and ritual killer. Peju instantly becomes intoxicated by money and gifts Gbenga constantly showers on her. Amoke, Peju's roommate warned her to tread with caution, wondering where Gbenga who is also a schoolmate, was getting so much money to lavish on campus, but Sade ignored her warning. Eventually, Gbenga conspired with some of his friends who gruesomely murdered Sade for ritual purpose and thereafter eloped into God-knows-where.

 Ọ̀gẹ̀dẹ̀ Ń Bàjẹ́ also voices retribution. It maintains that the Law of Karma will always catch up with evildoers especially when they refuse to repent. After years of constantly being a step ahead of the law, Nemesis catches up with Mosunmola and her partners-in-crime as they eventually met their waterloo. Buoyed by this feat, Kogbagidi again goes for Tunde and Raufu - two leaders of Ẹni-Mọ-Wéè-Ló-Mọ̀wé. All suspects are eventually arraigned in the court and sentenced to various terms of imprisonment.

This climax compels other members of Ẹni-Mọ-Wéè-Ló-Mọ̀wé to repent and henceforth begin on a new note. Reality dawned on them that if other Nigerian youths could still choose to use their God-given talents into making Nigerian greater; they can equally follow suit by being good ambassadors of their country.

Ultimately, Ọ̀gẹ̀dẹ̀ Ń Bàje is a story of optimism; and a more futuristic Nigeria. It projects Nigeria as a country where truth eventually prevails over darkness; where a new dawn sets, and where youths who had long backslid, find a cause to live again.