Oshiomhole’s Subversion: From Labour Altar To The Shrines Of Power
By Oto Drama, PhD
The trajectory of Adams Oshiomhole is not merely a political career; it is a case study in ideological somersault—the calculated dismantling of one’s own soul for the sake of political relevance. To the Nigerian masses, Oshiomhole was once a secular deity, a khaki-clad David standing against the Goliaths of institutional greed. Today, he sits among the giants he once cursed, wielding the same stones he once promised to intercept.
If the 1976 coup was a violent rupture of the state meant to “purge” the system of its lethargy, Oshiomhole’s transition represents a more insidious coup: the hijacking of populist hope to fuel an elitist engine.
I. The Labour Orator: The Khaki-Clad Messiah
In the early 2000s, Oshiomhole’s rhetoric was the heartbeat of the streets. His speeches were rhythmic, defiant, and laced with the scent of the struggle.
The Rhetoric: “We must refuse to pay for the inefficiency of the ruling class! The sweat of the worker shall not grease the wheels of their luxury!”
The Analysis: At the Labor Altar, Oshiomhole utilized a marxist-populist dialectic. He positioned the Nigerian worker as the ultimate stakeholder in democracy. His voice was a barricade. He didn’t just speak for the masses; he was the masses personified. This was his “messanic epicenter”—a period where his word could paralyze the nation’s economy in defense of a single kobo.
II. *The Gubernatorial Pivot: *The Birth of the “Emperor*”
The transition to the Edo State Government House saw the “Man of the People” begin his descent into the very Godfatherism he claimed to fight. While his first term focused on infrastructure to consolidate power, his second term revealed the “failed governor” archetype—preoccupied with political survival and the installation of a successor.
The Rhetoric: “I have ended the era of political godfathers. Edo is now in the hands of the people!”
The Reality: The irony was Shakespearean. Oshiomhole did not kill godfatherism; he simply evicted the previous tenants and moved in. By the end of his tenure, he had become a polarizing figure whose “Oshio-Baba” cult of personality mirrored the very authoritarianism that the 1976 coup plotters once sought to dismantle through force.
III. *The Senatorial Betrayal: *The Electronic Transmission Vote*
The ultimate evidence of his ideological decay is found in the hallowed chambers of the Senate. The man who once demanded “One Man, One Vote” on the streets of Lagos and Benin eventually voted against the mandatory electronic transmission of election results.
The Ideological Submasaut: By voting against electronic transmission, Oshiomhole effectively voted to disenfranchise the “messiahic” version of himself. He signaled that the masses are no longer to be trusted with the power of their own voices. He has moved from the transparency of the picket line to the opacity of the boardroom.
IV. Historical Comparison: 1976 vs. The Modern Sell-Out
The 1976 coup was a sharp, clinical attempt to reset a failing state. It was driven by a grim, military-grade patriotism. Oshiomhole’s modern political culture is the antithesis: it is a slow-release poison.
Where 1976 sought to fix the system by breaking the actors, Oshiomhole fixed the actors by breaking the system. He has mastered the art of “Democra-magic”—making the aspirations of the masses disappear while their applause still rings in the air.
Final Reflection: The angst of the masses today is not just directed at a politician; it is directed at a ghost. They are mourning the Oshiomhole who died so that the Senator could live. He has traded his khaki for the finest lace, but in the eyes of the disillusioned, he is more naked now than he ever was on the protest lines.
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