Title: Ọ̀gẹ̀dẹ̀ Ń Bàjẹ́…
Page: 91
Author: Adegunle, O. Olugbamila
Publisher: Genius Libra Consult
‘Ọ̀gẹ̀dẹ̀ ń bàjẹ́; a ló ń pọ́n’ is an agelong Yoruba adage that is often deployed in both social and political discourses. Literally, the proverb means: ‘The banana is spoiling/going bad; yet we are going about praising it as if it were ripening.’
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.
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.
