Monday, March 27, 2023 12:00 pm
By Adeshina Afolayan
Autobiographies and memoirs are very difficult to write. One of the reasons is that they place the autobiographers and the memoirist in a very difficult position that draws the attention, and even the ire, of the public. Once the volume is written and presented before the public, the writer can no longer control its reception. And some or even all of her certainties and verities are shredded by those who must approach the book from different perceptions. But there is an even more daunting challenge. Writing an autobiography or a memoir dances at the very edge of hubris and vanity. This is what Michel de Montaigne thinks. His understanding of the human self is dark and gloomy. According to him, “If others were to look attentively into themselves as I do, they would find themselves, as I do, full of emptiness and tomfoolery…. Our self is an object full of dissatisfaction: we can see nothing there but wretchedness and vanity.” Now, imagine an act of self-portrait emerging from such a dark view of the self.
In The Essays, Montaigne pens a paradoxical opening statement addressed to the readers of the volume who are not supposed to read it because it is a work of vanity: “Reader, I myself am the subject of my book: it is not reasonable that you should employ your leisure on a topic so frivolous and so vain. Therefore, Farewell.” If the self is locus of emptiness and wretchedness, then any attempt at a self-portrait is doomed already; the autobiographer or memoirist thinks more highly of herself than she should. And yet, Montaigne subtly invites the reader to peruse the volume through a strategy of dissuasion.
In TheUnending Quest for Reform, Tunji Olaopa faces the charge of hubris heads on, and persuades us to plunge into a narrative that connects the self with a larger space of meaning, struggle and fulfilment. This is an even more difficult endeavor since it goes beyond the self-portrait that embroils the self in its own dynamics of maturation. On the contrary, a memoir like the TheUnending Quest for Reform, like Wole Soyinka’s The Man Died, connects the self to non-self, or to its Other. The autobiographer or the memoirist then invites the reader to weigh the significance of the self in relation to its other. Only those who have a strong sense of inner worth and significance can ever achieve such a courageous level of self-ascription.
I think a reformer deserves his memoir or autobiography. I have read the late Professor AkinlawonMabogunje’s autobiography—A Measure of Grace. It details not only birth, historical trajectories and intellectual maturation, but also the agonies of a public servant eager to see some of his best ideas and insights inserted into the policy architecture of the Nigerian state. He met brick walls at every turn. In TheUnending Quest for Reform, Olaopa typifies a more enduring courage to serve and confront the dysfunction of a system that had been rigged to be inefficient since independence.
The public service is not just another vocation. It embodies a double imperative. First, it is a service that transcends any consideration of self-interest. Within the service and its accountability dynamics, the self cannot be placed in contradistinction to what is required of it. The service is therefore a selfless one that demands that the servant serve. Second public service is a service to the public. It therefore requires a different kind of spirit—public-spiritedness—that insists that the public servant must bow to certain logic of service that bend the will of the public servant to the will of the citizens. The task of a public servant therefore becomes a very arduous one: she must bend the self to serve the others. However, serving others becomes very onerous when the system that enables the service is inefficient and dysfunctional.
When Olaopa first confronted this dysfunctional system, his first human instinct was to flee. But he did not. This was where his scholarly instinct—to learn, to reflect, to research, to rethink, to reorganize—kicked in. And he had a background in Plato and a mentoring acquaintance in Professor OjetunjiAboyade to trim his fears and fuel his reform thinking. TheUnending Quest for Reform details the long trajectory that took an Aáwé boy to the Presidency and then the very height of public service status as a permanent secretary.But in each of the fifteen chapters that make up the memoir, you are compelled to encounter and reflect on how ideas and insights emerged from Olaopa’s interaction and engagement with intellectual and administrative forebears, and how both the forebears and the ideas molded his own original philosophy of reform—with a huge dose of providential intervention.
While Plato’s Republic maps the boundaries of the ancient Athenian city-state and its utopic possibilities, Olaopa’sThe Unending Quest for Reform delineates the circumferences of a dysfunctional public service, and how it could be rehabilitated within a comprehensive institutional and governance reform blueprint that took years to design, and even many more years to attempt mounting for the benefit of making Nigeria work better. This is where he joins the community of suffering that Mabogunje, and many others, once belonged. At every turn, the system itself frustrated all his well-being intentions and yearning.
Olaopa carries the burden of a man driven by God’s purpose. Or how else does one understand the passion that drove and still drives him to dedicate his research and professional life to a system that seems too dense to allow self-examination? As an expert-insider, he had to face the fundamental significance of whether the public service can reform itself. That query, for Olaopa, could not have been just an academic exercise; he must have had to face the suspicions and stubborn resistance of those who could have considered him “too know” and obnoxious. There are ways by which a debilitated system punishes those who would claim diagnostic knowledge. There are several means by which those who benefit from the status quo impede the progress of a reformer. And yet, Olaopa kept at this onerous task, even after retirement, with a single-mindedness that belies any logical understanding. It was not just Plato and philosophy that gave him inspiration. All through The Unending Quest for Reform, one sees him holding onto a deep understanding of the place and role of the divine in human understanding and trajectories. If God could save him from blindness, as he narrated, then he would dedicate his life to service, spiritual and institutional; he would commit his expertise to Nigeria and her quest for a world class public service that will be able to transform the quality of life of Nigerians. He has not faltered in that commitment.
But we need to highlight the role of philosophy in Olaopa’s professional and intellectual maturation. Right from discovering Plato and the capacity of philosophy to reconstruct, Olaopa had remained fixated on the potentials of philosophy to both enlighten and enable. He had taken Plato’s Republic far more seriously than I have seen anywhere. The Republic gave him the basis from which to reenact the possibility of reflecting on dysfunction and reconstructing the parameters for utopia. While Plato’s Republic was entirely a thought experiment about what could have been, Olaopa’sphilosophical, intellectual and administrative exertions were right within the context of an actually existing Nigerian state that combines what he calls “bureau-pathologies” and possibilities for greatness.
The Unending Quest for Reform is therefore a not only a paean to the existential exertions and Sisyphean achievements of the self, but also atestament to what reform can make possible for the transformation of the Nigerian administrative entity. With the memoir, Olaopa is reaching out to Nigerians, and especially fellow public servants and aspiring institutional and governance reformers, with a manual for technocratic action. The memoir bristles with pain and optimism about the ascent of a self from the obscurity of a small town in Oyo state to the convoluted bureaucratic spaces of the Presidency, from a struggle to master political science and political theory at the University of Ibadan to the urgency of deploying a range of ideas and ideologies to the understanding and operational optimality of the public service system.
In The Unending Quest for Reform, the self and the nation merge in a struggle for realization. And the denouement of that titanic struggle is a finale that is yet to happen. And we will know it when it happens because that would be the end the reformer has been waiting for. With the new administration, may we not arrive at a tragedy to the high drama of hope and possibilities Olaopa’s memoir has treated us to.
*Professor Adeshina Afolayan, Head of Department of Philosophy, University of Ibadan
What do you think?