Sule OCHAI
BACKGROUND AND CONTEXT: The politics of Kogi East, the ancestral homeland of the Igala-speaking nationality worldwide, has undergone a profound transformation over the years. What once existed as a political culture driven largely by communal solidarity, strategic unity, collective advancement, and selfless leadership has gradually evolved into a more fragmented and transactional system characterized by personal ambition, political greed, elite rivalry, and the pursuit of individual gain over communal progress. This contrast becomes even more evident when contemporary political realities are compared with the era of the late Dr. Stephen Makoji Achema, a man many across Igala land still remember as a symbol of political patriotism, strategic thinking, sacrifice, and commitment to community service.
OUR CHERISHED POLITICS DURING ACHEMA’S ERA- During the period associated with Dr. Stephen Achema and his contemporaries, politics in Igala land (Kogi East) was not merely seen as a means of acquiring power or accessing state resources. Rather, it was viewed as a sacred responsibility tied to the protection of Igala identity, dignity, and collective interests. Political leadership carried moral obligations. Leaders were expected to defend the welfare of the people, promote unity among clans and communities, support the vulnerable, nurture younger generations, and position Igala land strategically within the wider political dynamics of Kogi State and Nigeria.
THE OPERATIONAL POLITICAL PHILOSOPHY OF ACHEMAIAN POLITICS- Dr. Stephen Achema represented a political philosophy that emphasized consensus building, strategic alliances, and collective advancement. Politics during that era was deeply rooted in the idea that no single individual could rise sustainably while the community itself remained weak or divided. The strength of the individual politician was tied to the strength and unity of the Igala nation as a whole. As a result, political disagreements, though inevitable, rarely degenerated into destructive campaigns aimed at weakening fellow Igala sons and daughters for selfish gain. There was a strong understanding that internal conflicts should never destroy the broader political interests of the people.
One of the defining characteristics of that era was the respect accorded to elder statesmen, traditional institutions, and community leaders. Political actors regularly consulted widely before making major decisions affecting the region. The voices of respected elders, traditional rulers, intellectuals, and community leaders often served as stabilizing forces within the political system. This culture of consultation helped to reduce unnecessary fragmentation and maintained a sense of collective direction in Igala politics.
Politics was also strongly associated with service and sacrifice. Many leaders of that generation invested personal resources and energy into supporting educational development, resolving community disputes, mentoring young people, and promoting social welfare. Political relevance was not measured solely by wealth accumulation or access to government patronage, but also by one’s contribution to the advancement of the people. Leadership carried prestige because it was linked to responsibility and service.
THE CURRENT STATE OF OUR POLITICS OF GREED AND SELFISHNESS-Sadly, much of that political culture appears to have weakened in contemporary Kogi East politics. Today, the region increasingly faces a politics driven by personal ambition, greed, rivalry, and the desperate struggle for access to political power and economic benefits. The collective Igala agenda that once united political actors has become less visible, while factionalism and elite divisions have become more pronounced. Political actors now often engage in bitter rivalries that weaken the overall bargaining power of Kogi East within the larger political structure of Kogi State.
The monetization of politics has significantly contributed to this decline. Electoral contests are increasingly dominated by financial inducements, patronage networks, and transactional loyalties. Politics has gradually transformed into a form of economic enterprise where many individuals seek office primarily for personal enrichment rather than public service. In such an environment, ideology, competence, integrity, and long-term development planning often become secondary considerations.
This shift has also contributed to the erosion of trust between political leaders and ordinary citizens. Many communities now feel abandoned once elections are concluded. Young people, observing the growing culture of opportunism and political betrayal, increasingly associate politics with corruption, selfishness, and manipulation rather than service and sacrifice. This has created widespread cynicism and weakened public confidence in political leadership.
KEY CHALLENGES OF THE CURRENT STATE OF OUR POLITICS- A major challenge confronting our politics today is the weakening of the communal institutions that once moderated political excesses. Traditional institutions and respected elders no longer exercise the same level of influence they once held over political actors. The decline of moral authority within the political space has allowed personal ambition and uncontrolled rivalry to flourish with fewer restraints. Social media politics, public insults, and the personalization of political conflicts have further deepened divisions within the region.
Beyond individual behavior, broader structural conditions have also contributed to the current situation. Rising poverty, unemployment, economic hardship, and limited economic opportunities have made politics one of the few visible routes to wealth and influence. As a result, political competition has become more desperate and sometimes more destructive. Weak institutions and the absence of strong ideological political platforms have also reinforced the culture of transactional politics.
Yet, despite these challenges, the memory of Dr. Stephen Achema continues to resonate strongly across Igala land because he symbolizes a different political culture — one rooted in patriotism, dignity, unity, strategic thinking, and communal responsibility. Many people remember that era with nostalgia because they believe politics at the time still retained a moral center and a sense of collective purpose.
THE DEEPER CHALLENGE THAT I SEE- The central challenge facing Kogi East today is therefore not simply about winning elections or controlling political offices. The deeper issue is whether the Igala-speaking nationality can rediscover a politics anchored on unity, collective interests, strategic development, and service to our people. We urgently need a renewed political vision that transcends personal ambition and places the advancement of our communities above our narrow individual interests.
Such a renewal would require rebuilding trust among our political actors, restoring respect for our community institutions, investing in our youth development, strengthening political consultation mechanisms, and developing a long-term strategic agenda for the economic and social transformation of Igala land. Our politics must once again become a platform for community service, social responsibility, and collective advancement rather than merely a struggle for personal gain.
Ultimately, the contrast between the era of Dr. Stephen Achema and the present political climate in Kogi East reflects a broader struggle between two political philosophies: one rooted in sacrifice, unity, and communal progress, and the other increasingly driven by greed, fragmentation, and self-interest. The future of Kogi East may well depend on which of these philosophies ultimately shapes the next generation of political leadership in Igala land.
Sule OCHAI- MADISON, MISSISSIPPI, UNITED STATES OF AMERICA 🇺🇸
