The Weight of Hope

Engagements By Chidi Amuta

During the lead‑up to the 1993 presidential election between the National Republican Convention (NRC) and the Social Democratic Party (SDP), I was a member of Chief M.K.O. Abiola’s campaign think tank. We determined that the most effective national message would be one that instilled hope in Nigerians for the future of the country and for each individual citizen. Chief Abiola was viewed by us as a pan‑Nigerian symbol of hope, transcending ethnic, regional, religious and class boundaries, and representing the aspirations of ordinary Nigerians.

Abiola’s early life was modest; he once sold small items on the street to support his mother. From that humble background he rose to become a prominent accountant and the financial chief of the International Telecommunications and Telephone (ITT) company, a leading multinational in the telecommunications sector. His subsequent relationships with the military governments of the time helped him become one of the country’s most influential financiers and a symbol of wealth and success.

Rather than keeping his fortune for himself, Abiola distributed it widely across the nation. He built schools, mosques and churches, and provided scholarships, business loans, cash gifts and other welfare initiatives to the poor and needy.

His patriotism was inclusive. He was a Yoruba, an Igbo chief, a devout Muslim, and also familiar with Baptist prayers and hymns. He frequently recited passages from both the Bible and the Qur’an. In many ways he embodied the ideal Nigerian: a pragmatic thinker who engaged scholars on African and global issues as well as practical governance matters.

Abiola addressed audiences in cities from Pretoria to London, Washington to Beijing, and his views were widely respected.

His private diplomacy was also notable. He carried a message of hope for Nigeria and Africa wherever he travelled, almost as an independent sovereign. I recall being received at the Entebbe State House by President Yoweri Museveni, who recalled the financial and material support Abiola had provided during Uganda’s struggle against Milton Obote and Idi Amin.

In this way, Abiola was seen as a single Nigerian who represented the hope of all ordinary Nigerians. He was generous, patriotic, and identified with all. He spoke on global stages about Nigeria’s potential and also advocated for reparations for the harms inflicted by the slave trade and colonialism.

Consequently, we named his campaign “Hope ’93” and the headquarters in Ikeja “Hope ’93 Headquarters.” The campaign’s themes centered on hope as a unifying concept, and the central visual was a poor Nigerian child, symbolizing the nation’s collective longing. That hope, however, was ultimately betrayed, dashed, and killed in 1993.

Fast forward to 2023, Bola Tinubu ran for president. He struggled to find a theme for his campaign, but, given his association with the Abiola legacy, he adopted “The Renewed Hope Agenda” as a late‑stage slogan. Despite four years of its use, no member of Tinubu’s circle has clarified what “Renewed Hope” actually means.

Unlike Abiola, no one has explained how Tinubu and his administration embody hope for anyone beyond himself, his family and his supporters. Abiola’s wealth sources were transparent, and his background was well known. Tinubu’s wealth, however, remains obscure; some say he was an accountant at Mobil Oil, others claim he studied in the United States, though the specific university is disputed in affidavits and litigation.

Tinubu served as governor of Lagos State, where he managed a team of technocrats and intellectuals and achieved some successes. Yet Lagos does not represent the entire country.

During the 2023 campaign, no coherent speech or statement articulated Tinubu’s vision for Nigeria or a specific agenda for the presidency. While he included a few non‑Lagosians in his cabinet, the socio‑economic and cultural definition of a Lagosian is complex in the city’s diverse environment.

Outside his South‑West Yoruba base, Tinubu has not demonstrated the pan‑Nigerian identity that Nigerians associated with Abiola. His administration has largely appointed Yoruba officials to key government positions, reinforcing a perception of a “cottage Oduduwa Republic.” This emphasis on Yoruba appointments has been criticized as regressive, returning Nigeria to a tribal society rather than a national polity.

Abiola was a meritocrat who sought the best for Nigeria, whereas Tinubu’s appointments appear to favor his personal network, often selecting close friends from Lagos and Ogun. This has led to a perception that the Yoruba community bears responsibility for Nigeria’s current problems, though the real issue is the competence of Tinubu’s chosen aides.

Hope is frequently used as a political tool. Politicians often invoke “hope” and “change,” but hope is an abstract concept that lacks measurable goals. If a politician offers hope without tangible achievements or a clear policy agenda, the promise remains empty. Abiola could point to his own success as a model for those who hoped for a better future, and he did so convincingly.

Hope is not a policy or program; it is an intangible ideal, similar to a theological concept of heaven. People often expect hope to materialise within their lifetime without questioning its timing.

In Tinubu’s rhetoric, the concept of hope is poorly defined. The most credible figures in his circle—such as Wike, Umahi, Akpabio, and other regional leaders—are often viewed as corrupt or ineffective, raising doubts about their ability to deliver on promises of hope and progress.

From a rhetorical standpoint, “renewed hope” can serve as a