Politicians’ campaign attire and implications (The Punch)
MARCH 23, 2015 : MODUPE OGUNBAYO
The images are flaunted everywhere. Politicians in posters wearing different Nigerian traditional costumes especially of the three dominant tribes apart from where they hail from. This is especially true of the presidential candidates of the two dominant parties.
Muhammadu Buhari, the All Progressives Congress’ presidential candidate, is from Daura, the origin of the Fulani nation. I rather thought he could have delighted voters with a creative update of the Ahai ee yaro traditional shepherd’s costume fame and President Goodluck Jonathan of the ruling Peoples Democratic Party could have bedazzled us with the various beauty of the Izzon male blouse and George wrapper costumes of his South-South region. But, no. Instead, we are beset with their images awkwardly smiling at us in costumes not indicative of their naturalness.
Obviously, their campaign handlers reasoned attiring them in clothes of tribes besides theirs would enhance their perception of detribalisation and affinity with other tribes to enhance their appeal with more voters from other tribes.
Rather, this smacks of hypocrisy and condescending desecration of the intelligence of the average voter. An Ijaw politician in Yoruba abeti aja cap and dansiki or agbada robes or a Fulani man beaming in Igbo red cap and traditional costume in order to get votes is pretentious particularly as the politician does not dress in such a manner outside electioneering times. What is needful are well-thought out political manifestoes addressing major concerns of the tribes if any and physically, deliberately, cultivating images which must be derivatives from their tribes of origin. This proves to the electorate that the public official is serious about gaining their trust. Rather, they are simply thrown in our faces in Igbo, Hausa and Yoruba costumes.
Typically, Nigerian politicians just dropped this on us from nowhere because the founding fathers of Nigeria’s democracy did not set such a precedent during campaigns or at any time. Obafemi Awolowo never wore any other clothing style apart from his iconic Awo cap and Yoruba agbada costume; the Sardauna of Sokoto, Ahmadu Bello and President Shehu Shagari proudly stood out always in their well-wrapped turban or cap respectively and, Arewa babaringa. The Zik of Africa, the late President Nnamdi Azikwe, was always recognisable in his Igbo red cap and robes. Decades later, MKO Abiola who won the historic June 12 presidential poll was only garbed in agbada as he went round Nigeria canvassing votes. Likewise, President Olusegun Obasanjo’s person and picture in his ever-flowing agbada were a constant in his campaign paraphernalia and appearances during his first term.
Globally, this is also the norm. President Jacob Zuma of South Africa is an unabashedly proud Zulu man. The enduring memories of him include those of him leaping and dancing energetically in full Zulu costume on some of his campaign, and personal, adventures. Had the US President Barack Obama worn Indian-American headdress or Hispanic’s high hat in attempts at identification with ethnic groups to secure more votes, the outcry could have very well ensured he remained in Chicago rather than occupy the White House.
So, why this travesty in Nigeria all of a sudden? It hints at the existential threat facing unity and democracy in Nigeria where people identify their tribal stations among the nation’s over 250 ethnic groups to get ahead over others. An American introduces himself as an American not, where he hails from despite prevailing racial and political tensions in that nation but a Nigerian still identifies himself first as a Yoruba, or Igbo, or Hausa, or Ijaw and so on before acknowledging his “Nigerianess.” Worse, the Nigerian government insitutionalises this penchant with establishment and continued sustenance of agencies ensuring observances of quota systems or federal character in allocation of resources. This seeped into Nigerian political campaigns where campaign handlers make politicians wear traditional attire distinct from where they hail from in order to portray them as detribalised public officials to connect more with voters.
That is not how these attributes should be reflected. This fad needs to stop. It is reverse tribalism. Nigerians should be convinced of competence and non-tribalism based on actions and words of public officials. Nigerians are not stupid to be swayed by such stunts in voting for a politician.
Jonathan worsened this scenario by appearing fully kitted in military fatigues recently. The entire world acknowledges he is the commander-in-chief of the Nigerian armed forces who the military must submit to and take orders from. I thought we have cured our hangover from the drunken stupor of years of military rule because, like allowing aides-de-camp to stand behind presidents or governors, it represents Nigeria’s brand of ridiculousness of power reminiscent of when the khaki boys were in power. Civilian presidents need not subject themselves to wearing army uniforms; the president risks more derision from the army boys for trying to be like them in the official mess during care-free evenings. It is trying too hard.
True, image is everything for a public officer but, it must be carefully cultivated to evoke intellect, wisdom and pedigree. From the haircut, clothes and shoes to mannerisms and public speaking, it must be impeccably sterling. During his 2008 presidential campaign, Obama rolled his white shirt up to the elbows, removed his tie but kept his tailored trousers and dress shoes on while throwing hoops on the basketball court. If Nigerian politicians are arrayed in tribal attire with elan personal touches, his tribe would appreciate his ingenuity while others would connect more with it because of the realness and colourful earthiness such images project. Doing so would also place a public servant on the path towards becoming a grass-root politician, the man of the people. It is even more refreshing; an Ibadan man would rather see Jonathan in a colourful blouse and George wrapper than in Yoruba aso oke which he is exposed to all the time. Buhari could have stayed true to his Arewa babaringa personalised with trimmings of the Fulani traditional striped costume.
There is no need to pretend to be who you are not. Rather, stay true to your tribal identity, tweak it with a personal touch, make it your own logo, an extension of your brand so that even if a caricature or shadow painting is made, you, as a politician, spring to mind. That would connect with voters for all time. Many politicians across tribes and political affiliations are still wearing the Awo cap nearly 70 years after he debuted it because it represents fine political qualities. As a politician, Abiola used to dent the front of his normal Yoruba cap as a mark of his individuality. Its quaintness undoubtedly impressed Jonathan’s current campaign spokesman, Femi Fani-Kayode, to imitate this style as a public official for a long time. A former Vice-president, Atiku Abubakar, originated the peculiar greyish-patterned and embroidered long robe and trousers forever called Atiku and still copied by stylists nationwide till today. These politicians need to think hard to meticulously craft images blending their tribal wears with personal touches to represent originality and uniqueness. Not doing this and just throwing on clothes from other tribes for photo ops or campaign items reek of complacency and lacklustre imagination.
Otherwise, they could just wear the neutral English garb; it tacitly encompasses all tribes.
Ms Ogunbayo wrote in from Lagos
Follow Modupe Ogunbayo on twitter at @themodupe
