When the ayei story first broke out in the local press, it sounded at first like an opera comique and later, an eerie flick but one created for comical purpose at its ending – the contradiction notwithstanding. As I pondered on it and as reality dawned, my mind raced back to the Age of Acheulean Culture, one of the three sub-ages of the Old Stone Age which corresponds to the geological ice or pleistocence epoch when glacial ashes advanced and receded over much of the earth surface.
It can’t be in Ukanafun! Not with its enviable history of human advancement and cultural civilization. But I was to be disappointed. In a 21st century, with all the trappings of civilization in both social and cultural environment of man, ayei, propounded as a new political theory by the ayeinians – an infinitesimal percentage of Ukanafun people - can only be practicable somewhere in Nigeria.
It is glaringly the apex of political desperation not even witnessed during the zemstva days which lasted from 1864 to 1917 in Russia for a group of persons to attempt to gain political relevance and win election not through the ballot, but by threat to life using diabolical means. It is well known what a young palm frond connotes in our tradition. Not even in pre-colonial Africa would such be acceptable. This is certainly one awful precedence Ukanafun shouldn’t allow and for the sake of the future, the people must suspend their political differences in utter condemnation of an act fit only for barbarous tribes. At this juncture, the question of the sponsor(s) of that action and their real intent arises.
What has been the “sin” of the ayeiee, Elder Aniekan Akpan in this and other orchestrated political attacks on him? He is seeking re-election – an ambition that is in line with the desire of Ukanafun people in the majority and propelled solely by their wish. Curiously, his “sin” has nothing to do with performance indices. He is yet to be accused of poor or below-par representation as a lawmaker. His attackers know he cannot be faulted on performance as he would easily win a prize for “all-round best performing lawmaker” of the 5th Assembly if there is any up for grabs! Akpan’s contributions in plenary to debates, motions and bills are outstanding.
The approach he has adopted in human capital building and development is remarkable and ensures self-sustainability. In human relations, he dwarfs every other contender. He’s got an “A” grade and can’t be bettered. He is the most accessible state lawmaker and one of the finest species of public office occupiers in Akwa Ibom State.
In what has become his trademark, and perhaps influenced by the political and social life of Mahatma Gandhi , Akpan has learned through the lives of great leaders that greatness comes from humility and being at times, self-effacing. Humility, he understands is also a meta-virtue. It crosses into an array of principles. Another mark of a leader who practices humility is his or her treatment of others. Such leaders treat everyone that crosses their path with respect regardless of position. According to a reference, “the sign of a gentleman is how he treats those who can be of absolutely no use to him”. It is not the number he bombs into oblivion. Edward Fredrick Halifax, had a character like Aniekan Akpan in mind when he rightly posited that “true merit, like a river, the deeper it is, the less noise it makes”. He once confided in a tete-a-tete we had, “I have always regarded any leadership role given to me as an honour and a testament to the trust the people have in me to take them to a place of opportunity”. And lots of opportunities, he has created for people to excel. From the student in school whose education is threatened because of tuition to the woman who couldn’t secure a source of livelihood because she unable to raise a start-up capital; from the artisan who needs starter packs to be self-employed to the young person who needs to be trained in a craft to create hope for the future; Aniekan Akpan has been a dependable source of inspiration to many.
Through his style of representation, modeled on the Social Contract Theory, Hon. Akpan has been able to effortlessly strike an unbreakable bond with the constituents of Ukanafun. It is a relationship that transcends privileged position. It is a feeling and connection that will outlive the present. It is a creed that is deeply rooted in consciousness. The Ukanafun lawmaker has always been aware that being a political office holder doesn’t automatically confer on someone a leader status.
There are basically eight major leadership theories and apparently; he believes in the relationship/transformational theory of leadership. This theory focuses upon the connections formed between leaders and followers. Transformational leaders motivate and inspire people and also want each person to fulfill his or her potentials. Leaders with this style often have high ethical and moral standards. It is no surprise then that he has been outstanding as a lawmaker and remarkable as a representative of his people.
With just about a year to another political chapter, let me remind Ukanafun people that they have always trusted their man – Aniekan Akpan, to be fair, honest and open. These, he has always been. They have always trusted him to reach out his hand to lift them up when they trip or fall and these he has always done. Ukanafun constituents also know that leaders aren’t infallible, that inevitably, mistakes will occur. Even with an enviable performance record that has very few rivals, Aniekan Akpan has never made claim to a mistake-free representation – such exceptional honesty in politics! This mutual loyalty
and requited trust between Elder Akpan and his constituents has crossed the Rubicon. The people cannot afford to settle for less. Come 2015, that Ukanafun electorates will renew their faith in him has never been down to conjectures. It is a certainty.
Otobong Sampson is Head Consultant, O’al-kachi Media and PR (08062511412).
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