“Okonkwo has claimed to understand the political condition of the party in Igboland, yet his own political record invites scrutiny. What tangible impact has he made in his home state of Enugu”
In her acclaimed essay “The Danger of a Single Story,” Chimamanda Adichie illustrates how single narratives contribute to the formation of stereotypes. She argues that the issue with stereotypes lies not in their falsity, but in their incompleteness; by presenting only one perspective, they fail to represent the entirety of the story. The argument in this text is not directed only at those who insult or belittle others simply because those others refuse to do their bidding. When a person appears more distressed than the one who is actually affected, it naturally raises questions about motive. Tufia kwa! Such behaviour runs contrary to the spirit of Onye aghala nwanne ya—the principle of not abandoning one’s brother—yet some still claim they are acting in defence of NdiIgbo. That contradiction is not only unreasonable; it is childish.
In the first part of this series, titled Curse Syndrome, I examined how some Igbo politicians, in pursuit of money and personal gain, have turned against their own brothers. We all saw how those stories ended, and now history appears to be repeating itself. Once again, Kenneth Okonkwo—the self-styled defender and spokesman of the Igbo nation—has stepped into that role. In his interview with SYMFOMI, he presented himself as a moral authority while attacking Peter Obi, calling him names and even declaring him unfit to occupy Aso Rock. He also claimed that Peter Obi is politically finished, yet his repeated attacks raise an obvious question: if Obi is truly irrelevant, why devote so much energy to condemning him?
A central question remains: what happened to these parties when Peter Obi joined or left them? The argument here is that his presence brought energy and visibility, while his departure exposed how fragile those structures were without him. If that is so, then dismissing his political relevance becomes difficult to sustain.
Questions about Electoral Strength
Okonkwo has claimed to understand the political condition of the party in Igboland, yet his own political record invites scrutiny. What tangible impact has he made in his home state of Enugu? If he truly sees himself as a leading force in the South-East, why has he not tested that claim by contesting for governor, the National Assembly, or the State Assembly? Public visibility through Nollywood may bring national recognition, but recognition alone does not translate into electoral success. Political strength is proven at the ballot box, not in interviews.
Peter Obi’s Record in Anambra State
Okonkwo has also suggested that Peter Obi brought little or no political following from Anambra State. That claim overlooks Obi’s enduring legacy there. His record cannot be erased by rhetoric. Many still point to his role in cleaning up the state’s politics and in creating an atmosphere where the people’s choices were more fully respected. The contrast between Obi and BAT is one of political philosophy. Obi is someone who believes people should be free to aspire without political anointing, while BAT is portrayed as preferring to handpick loyalists to serve entrenched interests. From that perspective, the real question is simple: who better reflects democratic principles? This was a man [Okonkwo] given an opportunity in the political stage by Peter Obi to rise to national prominence in politics. What Nigerians are familiar with Okonkwo was in Nollywood where he made his name but not in politics. It is often stated that politics is local but we all are aware that Okonkwo has a constituency, Nigerians are aware that Okonkwo has not win any election or deliver his own ward or local government to any party he belongs rather Okonkwo has been ridding on the back of others be it in Nollywood or politics. The movie that brought him to limelight ‘Living in Bondage,’ was a script written by someone, it was not written by Okonkwo or directed by him. It was an opportunistic moment for him to shine and he grabs it. Anyone could have played the role. The same happened when he was given an opportunity to be the presidential spokesperson of Obi campaign. We all know what he said about Atiku. Today he is with the same man [Atiku], he castigated and denigrated. So, what really separates Okonkwo from other political figures who have contradicted their past positions, such as Daniel Bawa, Reno Omokri, and Femi Fani-Kayode? The answer is simple: very little. In this view, they have shown themselves to be unreliable, using the media to mislead the public, pursue personal advantage, and win favour for selfish ends. The suggestion is that their politics is driven less by principle than by personal interest.
How Leadership is Recognised
One thing I admire about Igbo people is that they know who their true leaders are and can distinguish those who genuinely care about their welfare. Leadership is not earned through loud television appearances or endless public outbursts. Throughout the Fourth Republic, NdiIgbo have watched politicians emerge from different parties and have learned, from experience, who truly stands with them. They know who has exploited them, whose character can withstand scrutiny, and who can be trusted not to betray the collective interest for money. To compare Okonkwo with Obi is to compare a river with the ocean. Okonkwo’s place in politics can only be seriously discussed when he has tested himself in an election and won. Until then, any attempt to place him on the same level as Obi is only talk—and talk, after all, is cheap.
My advice to Okonkwo is simple: he should first address his own shortcomings before attacking others. He should leave Peter Obi out of his self-serving, stomach-driven politics. If others such as Bwala, Omokri, and Fani-Kayode choose to align themselves with politicians driven by money and patronage, that is their decision. Peter Obi, however, is committed to a different mission—one aimed at rescuing Nigeria from decline. I see Okonkwo as aligned with Joseph’s concept of prebendalism—a system in which public resources are shared among the political elite, their clients, and their allies. In my view, that system sits at the heart of Nigeria’s corruption and represents exactly the kind of politics Peter Obi rejects. Whether or not Okonkwo and his backers support him, Obi’s national appeal remains organic and firmly established.
Questions of Motive
Until Okonkwo explains to NdiIgbo the reason for his sudden hostility and constant attacks on PO, questions about his motive will remain. I do not believe his opposition is rooted in PO’s competence, integrity, or zero tolerance for corruption. It may simply be that PO refuses to compromise his character. In his political memoir A Journey, Tony Blair reflects on how quickly political allies can turn against you when you refuse to follow their selfish line. They begin to attack your arguments, misrepresent your motives, and mock your sincerity and good faith. In that atmosphere, criticism hardens into accusation, and disagreement turns into open conflict. That, in essence, is the nature of Peter Obi’s ordeal with Kenneth Okonkwo. PO cannot change simply because Okonkwo wants him to dance to a different tune—mba nu! As Achebe observed, keeping the average Nigerian from corruption can be like keeping a goat away from yams. But not everyone who loudly invokes God truly lives by godly principles.
Okonkwo should heed the warning in the saying that a child who will not let his mother sleep will not sleep either: actions have consequences. The gods are watching, and so is the world. If hunger is the issue, it is better to ask for help than to turn against the man many Nigerians see as a symbol of hope. By choosing instead to insult the people’s president—the man credited with restoring dignity to the Igbo nation—Okonkwo has placed himself on the wrong side of history. While others scramble for crumbs from their masters’ table and profit at AlaIgbo’s expense, Peter Obi seeks to restore honour and dignity to AlaIgbo and to Nigeria.
Azukaoma Uche Osakwe, PhD.
Political Scientist, Postcolonial Scholar, Author, and Public Affairs Analyst
