TheNewsGuru

Tag: Aiyedun Olatunbosun

  • Black tax: A double-edged sword for Nigerian income earners – By Aiyedun Olatunbosun

    Black tax: A double-edged sword for Nigerian income earners – By Aiyedun Olatunbosun

    By Comrade Aiyedun Olatunbosun

    Black tax, a term used to describe the financial support that successful individuals are expected to provide to their extended families. It is a pervasive cultural expectation in many African communities, particularly in Nigeria. This phenomenon has far-reaching implications for personal financial planning and savings, often posing significant challenges for those who are obligated to pay it. According to recent data, 83% of Nigerian income earners report paying black tax, with 56% paying it monthly, 27% paying it occasionally, and only 17% not paying it at all. While black tax can be a source of pride and fulfilment, it can also significantly hinder financial stability and growth.

    The cultural context of black tax

    In many African societies, communal support and solidarity are deeply ingrained cultural values. The success of one family member is often seen as the success of the entire family, and it is expected that those who are financially stable will support relatives who are less fortunate. This cultural expectation can create a sense of duty and obligation that transcends individual financial goals.

    The pros of black tax

    One of the most significant advantages of black tax is that it strengthens family bonds. By supporting their relatives, individuals can ensure that their family members have access to basic needs, education, and healthcare, thereby improving the overall well-being of their extended family. According to Thuli Madonsela, former Public Protector of South Africa, “Black tax is an investment in family and community, a reflection of our cultural values” (Madonsela, 2019).

    In the absence of robust social security systems, black tax acts as an informal safety net. It helps to mitigate the effects of unemployment, illness, and other financial hardships, providing a crucial support system for many families. Additionally, financial support from successful family members can empower others by providing them with opportunities for education and business ventures. This can lead to the economic upliftment of entire families and, by extension, communities.

    The cons of black tax

    Despite its benefits, black tax also has significant downsides. The most significant downside is the financial strain it places on the payers. Regular financial obligations to family members can deplete savings and reduce disposable income, making it difficult for individuals to invest, save, or enjoy their earnings. According to a report by South African financial services firm Sanlam, “The burden of black tax can lead to financial instability and stress for those who are expected to provide” (Sanlam, 2020).

    Black tax can also impede personal financial goals, such as home ownership, retirement planning, and other long-term investments. The continuous outflow of money to support extended families can delay or even derail these aspirations. Over-reliance on financially successful family members can create a dependency culture, where individuals expect continuous support without striving for their own financial independence. This can perpetuate a cycle of financial dependence and limit overall economic progress.

    The Impact on Nigerians in the diaspora

    For Nigerians in the diaspora, the burden of black tax can be particularly pronounced. Many are seen as the primary breadwinners for their families back home and are often turned into “cash cows,” expected to send regular remittances. This expectation can lead to significant financial pressure, as these individuals juggle the cost of living in foreign countries with the demands of supporting relatives in Nigeria.

    John, a Nigerian software engineer living in Canada, sends a significant portion of his salary back home each month to support his parents and siblings. Despite earning a good income, he struggles to save for a down payment on a house due to the continuous financial support he provides. His story is a common one among Nigerians in the diaspora.

    Grace, a successful businesswoman in Lagos, supports her extended family, including paying for her cousins’ school fees and her uncle’s medical bills. While she finds fulfilment in helping her family, she often feels the pinch when it comes to reinvesting in her business or saving for her future.

    Lessons to be learned

    There are several lessons to be learned from the phenomenon of black tax. First, it is essential for individuals to find a balance between supporting their families and securing their own financial future. Setting clear boundaries and having open conversations about financial limitations can help manage expectations. Encouraging financial literacy within families can also help reduce the dependency on black tax. By empowering relatives with knowledge and tools to achieve financial independence, the burden can be alleviated. Developing alternative support systems, such as community savings groups or insurance schemes, can provide a buffer for families in need without over-relying on individual family members.

    In conclusion, while black tax has its merits in fostering familial bonds and providing a safety net, it also poses significant challenges to personal financial growth and stability. Navigating this cultural expectation requires a delicate balance, financial literacy, and the establishment of sustainable support systems. As Nigeria continues to evolve, addressing the complexities of black tax will be crucial for the financial well-being of its people.

  • Okun people’s integration into Yoruba – By Aiyedun Olatunbosun

    Okun people’s integration into Yoruba – By Aiyedun Olatunbosun

    By Comrade Aiyedun Olatunbosun

    Introduction

    The Okun people of Kogi State, Nigeria, represent a unique cultural and linguistic group with strong historical, linguistic, and cultural ties to the Yoruba ethnic group. Currently, the Okun people are administratively classified under the North Central region of Nigeria. However, there are compelling cases for their reclassification into the Yoruba and Western Nigeria regions. This article is not merely about geographical alignment but also about cultural preservation, historical accuracy, quest for education, occupational similarities, and socio-economic benefits.

    Historical and Archaeological Evidence:

    Historically, the Okun people have deep-rooted connections to the Yoruba civilization. According to “History of the Yoruba” by Samuel Johnson (1921), archaeological findings and oral traditions trace the origins of the Okun people to the same progenitors as other Yoruba sub-groups i.e Ile Ife. Artefacts and ancient relics found in Okun territories share significant similarities with those in other Yoruba lands, indicating a shared ancestry and cultural evolution.

    Language and Culture:

    Language is a primary marker of ethnic identity, and the Okun people speak dialects that are predominantly Yoruba. The dialects spoken in Okunland—such as Owé, Ìyàgbà, Ìjùmú, and Gbẹdẹ—are mutually intelligible with other Yoruba dialects. This linguistic similarity underscores the argument that the Okun people are Yoruba.

    Culturally, the Okun people’s practices, festivals, and social structures are indistinguishable from those of the Yoruba. Traditional ceremonies, religious practices, and even cuisine reflect a shared heritage. For instance, the New Yam Festival (Ìwàjù), celebrated by the Okun people, mirrors similar Yoruba festivals, both in practice and significance.

    Moreover, the title of their traditional rulers as “Oba” aligns with the nomenclature used across Yoruba land, further underscoring their cultural integration.

    Geographical and Administrative Considerations:

    Geographically, the Okun people are situated in the northern part of the Yoruba-speaking region. The contiguous nature of Okunland with other Yoruba territories like Ekiti, Kwara, and Ondo states further strengthens the case for their inclusion in Western Nigeria. This realignment would correct the administrative anomaly that currently places them in the North Central region.

    Population Distribution and Local Government Breakdown:

    The Okun people are spread across several local governments in Kogi State, with a significant presence in Kwara, Ekiti, and Ondo states. Here is a breakdown of their population distribution by local government:

    1. Kogi State: Kabba/Bunu: 145,446, Ijumu: 119,929, Yagba East: 114,160, Yagba West: 111,580, and Mopamuro: 73,080.
    2. Kwara State: Ifelodun (parts): 101,091
    3. Ekiti State: Moba (parts): 85,987
    4. Ondo State: Akoko North East (parts): 78,902
    5. About 200,000 in diaspora

    These populations of almost a million spread among 8 local government areas (like Bayelsa state), when aggregated, demonstrate a substantial demographic that aligns more closely with the Yoruba-speaking states of Western Nigeria.

    Occupational similarities:

    The Okun people share similar occupational pursuits with other Yoruba groups, particularly in farming. Agriculture is a predominant occupation, with crops such as yam, cassava, and maize being central to their livelihoods. This mirrors the agricultural practices of the Yoruba in Ekiti, Ondo, and other southwestern states. Additionally, the lush vegetation of Okunland supports these agricultural activities, much like the fertile lands of other Yoruba regions.

    Quest for education:

    Education is highly valued among the Okun people, paralleling the Yoruba’s renowned emphasis on education and intellectual achievement. The Okun communities have produced numerous academics, professionals, and intellectuals, contributing significantly to Nigeria’s educational landscape. This shared value in education further reinforces the cultural and social bonds between the Okun people and the Yoruba.

    Notable Individuals and Contributions:

    Several notable individuals from Okunland have significantly contributed to Nigeria’s development, reinforcing their Yoruba identity. Among them are:

    Sunday Awoniyi, David Jemibewon, Akere Owoniyi, Bola Njoku, Jaywon, Bamidele Daniyan, Jide Omokore, Nike Davies-Okundaye,  Pius Adeyemi, Tolulope Arotile, John Onaiyekan and others.

    These individuals, among others, have consistently identified with the Yoruba heritage, further supporting the case for the Okun people’s reclassification.

    Socio-Economic Advantages:

    Reclassifying the Okun people as part of Western Nigeria offers numerous socio-economic benefits:

    1. Improved Representation: Being part of a larger Yoruba bloc would ensure better political representation and advocacy at the national level.
    2. Economic Development: Integration with more economically developed Western states can spur infrastructural development and investment in Okunland.
    3. Cultural Preservation: Official recognition as Yoruba would help preserve and promote the unique cultural heritage of the Okun people, ensuring it is not diluted by administrative misalignment.

    Conclusion:

    The case for reclassifying the Okun people as part of Yoruba and Western Nigeria is robust, grounded in historical, linguistic, cultural, and geographical evidence. According to “The Yoruba of Southwestern Nigeria” by Robert Smith (1969), ethnic identity should be respected and preserved, especially when it aligns with historical facts and socio-cultural realities. Recognizing the Okun people as Westerners would correct a longstanding administrative oversight, ensuring they receive the representation, development, and cultural preservation they rightfully deserve.

    Reintegration into the Yoruba fold would not only honour the true heritage of the Okun people but also strengthen the socio-economic and cultural fabric of Western Nigeria.

    Comrade Aiyedun Olatunbosun, Diaspora Coordinator – Omo Okun Liberty Association.