Farooq Kperogi: What Trump’s comeback may mean for Africa

A few weeks ago, I spoke at a symposium in my university here in Georgia on the implications of the U.S. presidential election for the African diaspora. To the bemusement of my audience (who were a mix of Donald Trump and Kamala Harris supporters), I explained the curious phenomenon of African support for Donald Trump, particularly among Nigerian and Kenyan evangelicals.

I described how a surprising number of African Christians (and, in fact, some Muslims) consider Trump “God’s chosen one,” a valiant defender of conservative religious values whom they imagine will take on global LGBTQ rights with righteous vengeance.

The audience was incredulous and struggled to reconcile Trump’s infamous moral transgressions with his appeal to African conservatives. When I explained that these supporters see Trump as a warrior against the “cultural liberalism” they believe threatens their faith, eyebrows raised.

The eyebrows raised even further when I pointed out that there are Muslims who are so disillusioned with the Biden/Harris administration’s support for Israel that they prayed for a Trump win even when Trump is more manifestly hawkish than Biden/Harris and so disdains Muslims that he enacted a “Muslim ban” (which actually included non-Muslims) within the first few months of his first presidency.

But here’s the crux: Donald Trump is no more interested in religious morality than he is in the theological reveries of his African fan base. He is, in truth, a transactional man, a walking paradox of deals and calculations, utterly bereft of the very spiritual or moral foundation his African supporters so naively project onto him.

Trump’s “faith,” such as it is, is at best a performance, an asset to be deployed for strategic gains among America’s own conservative Christians, whom he has calculatedly courted for votes. To imagine Trump as the champion of conservative religious values is to mistake calculation for conviction and propaganda for principle.

His record speaks louder than his rhetoric. In 2015, for example, at a gathering of conservative Christians in Iowa, he openly admitted he never asks God for forgiveness, a theological anathema for any believer.

Later, on the campaign trail, he betrayed his biblical unfamiliarity, when he clumsily referred to “Two Corinthians” rather than the more common “Second Corinthians.” A slip of the tongue, perhaps, but in a subsequent interview, he tried to salvage his Christian credibility but ended up quoting a verse that doesn’t even exist: “Never bend to envy,” he offered, an adage Christians say is found nowhere in the Bible.

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Even when cornered about his favorite Bible verse, he misfired by citing “an eye for an eye,” a command Jesus explicitly repudiated. These are not the errors of a deeply religious man but the floundering of someone who considers faith a tool, not a calling.

Two Trump biographers sum up his attitude to Christianity and God nicely. Timothy O’Brien, in a 2007 book titled TrumpNation: The Art of Being Donald, wrote: “Donald has never been a spiritually or religiously serious person.”

And in 2001 book titled The Trumps: Three Generations That Built an Empire (which was revised and reissued as The Trumps: Three Generations of Builders and a President), Gwenda Blair wrote: “He’s a transactional guy with humans, and it’s no different with God — it’s all about whatever is to his advantage with regard to his supporters, and referencing God is exactly and only that.”

Yet for all his transparent artifice, Trump has nonetheless cast a beguiling spell on certain parts of Africa and the African diaspora, who see in him a savior of conservative values. They seem unfazed by the fact that his administration’s policies, his rhetoric, and his track record show little regard for Black humanity.

This disdain was palpable during his last tenure, and his recent rallies have done nothing to dispel it. Take, for instance, his unfounded claim during the first and only presidential debate that Black Haitian immigrants in Springfield, Ohio, were eating cats and dogs, a baseless assertion that isn’t just false but revelatory: it reveals a mind committed to degrading Blackness wherever he sees it.

There’s a dark and disheartening history here. Trump’s disdain for Black people isn’t new, nor has it emerged from thin air. His bigotry is old news, woven through an embroidery of disparaging comments, discriminatory practices, and racially motivated policies dating back decades.

In 1973, the Department of Justice sued Trump for refusing to rent apartments to Black families, citing his blatant violation of the Fair Housing Act. He fought the case before reluctantly signing an agreement to stop his racist practices.

His remarks afterward? He railed that the government was forcing him to rent to “welfare recipients,” the vile code by which he aligned poverty with Blackness. The sentiment was clear: in his mind, Black people didn’t belong, and it was his duty to keep them out.

Such is Trump’s enduring perspective, made all the more alarming by his political ascendance. The implications of his return for Africa are both direct and symbolic. During his previous presidency, Trump cut aid programs that many African countries rely on and dismissed African immigrants as a detriment to American society.

His rhetoric went beyond mere words; his policies made a statement, a policy posture that informed his supporters, shaped the broader narrative around Black immigration, and foreshadowed his now-infamous “shithole countries” comment in 2018.

When Trump disparaged Haiti, Nigeria, and other Black-majority nations in favor of immigration from Norway, it wasn’t just a one-off gaffe; it was a worldview rooted in negrophobic disdain.
In truth, Trump has never reckoned with the humanity of Black people. Even before his “shithole countries” remark, he lambasted a Black accountant in 1991, citing “laziness as a trait in Blacks.”

Years later, during his 2016 campaign, he praised Ann Coulter’s venomously xenophobic book, which decried the arrival of Nigerians in the United States as a criminal invasion.

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His decision to block the appointment of Ngozi Okonjo-Iweala, a Nigerian-American, to lead the World Trade Organization in 2020, was yet another evidence of his disregard for Black excellence—American citizenship or no.

This is not a man whose opinions have been shaped by reasoned disagreement but by ingrained prejudice and an unwavering belief that Black lives, both within and outside of America, are lesser. Such a man at the helm of one of the world’s most powerful nations isn’t just a potential diplomatic nightmare; it’s a moral catastrophe for those who value the dignity of human life.

For Africa, the implications of a Trump resurgence are manifold. His approach to immigration alone could lead to increased restrictions on Africans seeking opportunity or refuge in the United States.

His contempt for Africans doesn’t only taint those who seek to immigrate but extends to those who remain. His willingness to denigrate entire nations with his vile language reinforces a global view of Africa as “the other,” a place he deemed too backward to deserve respect or dignify.

But Trump’s leadership affects more than just immigration. His previous administration gutted health programs that African nations relied on to tackle AIDS, malaria, and other epidemics. His withdrawal from multilateral agreements and climate initiatives destabilized African countries that disproportionately suffer from the effects of global warming and benefit the least from its economic causes.

Africa is neither immune to nor shielded from Trump’s reign. From economic pressures to ideological disrespect, his contempt manifests as policies that undermine progress and sow the seeds of isolationism.

For Africans, Trump’s victory isn’t just a foreign policy issue; it’s a personal affront. It’s a slap in the face to the millions of Africans who know America as a country that historically symbolized freedom, opportunity, and hope.

Africa’s bond with the United States transcends politics; it is the memory of independence movements supported by the promise of democracy, the aspiration for economic opportunity, and the reverence for cultural exchange. Trump’s worldview, with its utter disregard for Black humanity, threatens to erode this bond, leaving in its wake a continent left to question its ties with the West.

The challenge before Africa is to use this moment as an opportunity for unity and self-determination.

Trump’s contempt is an ugly mirror, a stark reminder that Africa cannot rely on foreign validation. Leaders and citizens alike must demand dignity, both in their interactions with the United States and in their own national narratives.

The message should be clear: Africa is neither a pawn nor a supplicant. It is a continent rich in resources, diversity, and human potential, undeserving of the scorn Trump so freely dispenses.

Trump’s victory may symbolize a return to darkness, but it is also an opportunity to galvanize resilience. Africa need not waste energy on a man who cannot see beyond his prejudice; instead, it should look to the future with resolve.

Africa’s destiny lies not in the hands of a foreign leader, and certainly not in one so blind to its humanity. Let his disdain be a rallying cry, not for despair, but for Africa to rise on its own terms.

Farooq Kperogi: What Trump’s comeback may mean for Africa

Farooq Kperogi is a renowned Nigerian columnist and United States-based Professor of Media Studies. 

(Opinion) Oyo Assembly trespasses over illegal suspension of Oyo East LG Chairman

Like executive, like legislature in Oyo State, rascality is now the order of the day as Oyo State is now synonymous with illegality and power exuberance. The only Governor which condemned Supreme Court landmark judgment on local government autonomy is the Oyo State fanatical emperor; Governor Seyi Makinde as the Oyo State House of Assembly was reported on Thursday October 31, 2024 to have also suspended the Chairman of Oyo East Local Government, Olusola Oluokun, over a viral video that was purportedly obnoxious and unbecoming of a Chairman of a local government. While the Governor deliberately attacked the Supreme Court judgment to discredit the then Chief Justice of Nigeria who hailed from Oyo State, did the Assembly also want to discredit Alaafin of Oyo Empire symbolizing Yorubaland which Oyo represents?

To be sincere, apart from Ladoja/Akala regime which witnessed thugs’ incursion into Oyo politics, the current administration is the most ruthless that even elevated hooliganism in the State and made thugs of undisciplined people disciplinary committee Chairman of Transport Arms of the terror network. An absurdity of highest order to the Pace Setter State!!!

Actually, the atmosphere in Oyo State House of Assembly since 2019 has shown that the house is either full of political puppets or novice in legislative duties, No wonder, the house members do not even know their limit in law making nor know the laws they are supposed to superintend. There was a day I even asked my own Assembly member from Orelope State Constituency copy of a Law passed when he joined the House but I was surprised that he said he did not have a copy of the bill apart from political brag by telling me he did not know the person he was responding to despite introducing myself formally as usual before making my request. As activist, I did not know more than 65% of people I have attended to their cases. They only got my contact and when they explained their situations, I proffer the solutions where there was no need of seeing me. And once they got result, that is the end. If an honourable has no copy of the law he was part of the makers, do we need to ask them what oversight functions they perform when they do not even know what to do?

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If the House of Assembly is constitutionally informed and literarily exposed, it would have known it is not only illegal for house of Assembly to suspend or sack a local Government Chairman the Same way the National Assembly cannot suspend a Governor or impeach him but that it smears ill of the constituents of that Assembly. The legislative functions of the councilors at the local government include screening and approval of local government budget, nominees of local government chairman such as Supervisors, special assistants and advisers, suspension or removal of local government chairman among others and to conduct oversight functions on the entire local government departments and Units where allocation of resources was made during the financial year. Ohhhh, let me ask Oyo Assembly o, is it the National Assembly that helps you perform your roles? If not, why hijacking the local government administration just because they were selected by you boss?

So, if at all, there is any kangaroo law at the State level which empowers the State Assembly to suspend or sack a local government, that law exposed the mediocrity of those who made it and or implement it as not being sound intelligently in the task of legislative functions. This is because if the National Assembly doesn’t have power to suspend a Governor, the State House of Assembly should know it trespasses and subverts local government administration independence which the Supreme Court has affirmed. Is Oyo Assembly now reversing Supreme Court judgment as a result of power abuse or display of sheer ignorance of the laws?

According to 1999 Constitution of the FRN (as amended), it provides in Section 4 (5) “If any Law enacted by the House of Assembly of a State is inconsistent with any law validly made by the National Assembly, the law made by the National Assembly shall prevail, and that other Law shall to the extent of the inconsistency be void” and section (7) provides “The House of Assembly of a State shall have power to make laws for the peace, order and good government of the State or any part thereof with respect to the following matters, that is to say- (a) any matter not included in the Exclusive Legislative List set out in Part I of the Second Schedule to this Constitution; (b) any matter included in the Concurrent Legislative List set out in the first column of Part II of the Second Schedule to this Constitution to the extent prescribed in the second column opposite thereto” In all of these provisions, the State House of Assembly only has power on revenue allocated to a local government or budget made in respect thereof of any thing having to do with education among similar objects. At no point was any administrative power over local government administration vested in the State House of Assembly. Therefore, the suspension of the Oyo East local government by the Oyo State House of Assembly is ultra vires by the application of Doctrine of covering the veil. Without requiring litigation, the House should reverse itself as quick as possible except it wants to make mockery of itself and the occupants of that House

Luqman Soliu

Abeokuta, Ogun State

(Opinion) Oyo Assembly trespasses over illegal suspension of Oyo East LG Chairman

Farooq Kperogi: World Bank’s 15-year death sentence on Nigeria

The World Bank’s Senior Vice President by the name of Indermit Gill, who is originally Indian, incited mass panic in Nigeria on October 14 when he said Nigeria would need to sustain its current soul-sucking, agonizingly punishing, and self-destructive “reforms” for “at least another 10 to 15 years to transform its economy.”

Gill’s speech at the 30th Nigerian Economic Summit in Abuja—which read partly like the smug, cloying, self-congratulatory bluster President Bola Tinubu would write and partly like the intentionally obfuscating gobbledygook of dubious experts who want to conceal the truth from the uninitiated—elicited verbal and nonverbal expressions of fervent disapproval from the well-fed elites of the Nigerian Economic Summit Group and the Ministry of Budget and National Planning (who planned the event) when he said Nigeria must continue this path of national self-incineration “at least another 10 to 15 years.”

Gill was compelled to wonder aloud if the murmurs his callous exhortation triggered were a signal of disagreement or agreement from his audience. The camera zoomed in on people nodding discontentment or using their fingers to gesture disapproval. If he is smart, he would know the answer to his question.

But the soulless, blood-sucking economic vampire was unmoved. He insisted that enduring “terrible hardship across the breadth of Nigerian society” (his words) as a consequence of the gutting of petrol subsidies is the only way to “become the engine of growth in sub-Saharan Africa.” “It is very difficult to do these things,” he said, “but the rewards are massive.” What massive rewards can come out of policies that take both lives and means of livelihood?

The phrase “at least” suggests that 10 to 15 years of piecemeal national mass immolation is the irreducible minimum required to achieve prosperity. That is, 10 to 15 years is the smallest possible national self-annihilation Nigeria has to endure to “transform its economy.” Since the least possible effort can’t always guarantee success, it means it would take more than 15 years (possibly 50 years— or even eternity) to achieve prosperity through national mass annihilation.

Well, since President Tinubu can’t rule longer than seven more years (assuming he wins a second term in 2027), the World Bank has effectively prepared the perfect, ready-made alibi to explain away the irrecoverable harm its loathsome and baleful prescriptions will visit on Nigeria in the next few years.

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Tinubu’s successor, whoever that may be, would be insane to continue with this mass obliteration of the populace they call “reforms.”

If he or she has brain cells in his or her skull and reverses this ruinous course, the World Bank would say, “Well, we told you that you needed to incinerate yourselves for at least 15 more years before you can have a chance at living. Since you brought yourselves back to life after only eight years of being in the burner, you are not sufficiently cooked, and we are not responsible for the burns and devastation that eight years of incineration brought to you. You see, you can only live if you burn yourselves alive, which you refused to do.”

This caricature might come across as grotesque and transgressive of the bounds of reasonableness, but it faithfully captures the logic of World Bank economic prescriptions for developing countries: you need to die before you can live.

If not, how could anyone celebrate the democratization of privation? “The price of [petrol] has quintupled since the subsidy cuts, imposing terrible hardships across the breadth of Nigerian society,” Gill said with a triumphant tone.

Well, one of the unspoken, unacknowledged but nonetheless far-reaching consequences of the quintupling of petrol prices is the slow but sure death of what remained of Nigeria’s education. Because of the dire existential precarity that the unaccustomed and ceaseless hikes in petrol prices have caused, many children are dropping out of school like leaves abandoning a tree before the storm hits.

A National Assembly member told me a few days ago that a prominent emir in Northwest Nigeria confided in him that he was alarmed by the sheer number of young people who are dropping out of school (at all levels of education) in his traditional sphere of authority because parents can’t afford to feed, and they consider paying the school fees of their children a burden they can’t shoulder.

This tragedy, this conscienceless assassination of the future of our youth in the service of the World Bank, isn’t limited to the North.

Two weeks ago, a close relative of mine who lives in the Southwest requested my assistance to pay the school fees of five children who were roaming the streets because they had been sent home from school for failure to pay their school fees.

Their father disappeared without a trace before he couldn’t cope. Their mother, a petty trader, manages to feed the children once in a day on a good day. But they used to get by before Tinubu’s “economic reforms” upended their lives.

We in the North are in a worse state because we are already behind the rest of the country in educational attainment. Now we are sliding even further as the sting of Tinubu’s World Bank-instigated “reforms” disrupts lives.

When a “reform” rolls back gains in school enrollment and effectively jeopardizes the future of the youth and of the country, you have to wonder why you need to implement it for at least 10 to 15 years to “grow.” It’s like pulling bricks from the foundation of a house in the name of building a taller roof. What good can possibly come out of that?

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What sort of “reform” contracts the economy, diminishes the productive sector, reduces the purchasing power of the people, reverses growth in education, and even kills people’s will to live?

Tinubu has repeatedly assured Nigerians that the dark tunnel of his “reforms” will produce light during his presidency and that Nigerians only have to endure a temporary penance. But the World Bank, his puppeteer, has undercut his message. It says it will take at least 10 to 15 years of maintaining these “reforms,” which extend beyond the time he is constitutionally allowed to rule, to see any benefits.

In other words, Nigerians are condemned to unmitigated anguish and deprivation for a deferred benefit that will never come since Tinubu won’t be around for the next 10 to 15 years, and his “reforms” would probably ensure that Nigerians don’t elect another neoliberal World Bank/IMF flunkey who will tout mass starvation of the citizenry as praiseworthy “reform.”

And here’s the uncomfortable truth: history offers too many cautionary tales of developing nations that have followed this very same script, only to find themselves worse off. Argentina in the early 2000s, for instance, stood on the precipice of ruin after blindly swallowing the IMF’s bitter medicine. With a wild, neoliberal, anarchist wacko of a president called Javier Milei, Argentina is back in the pit of World Bank/IMF hell.

Ecuador, too, suffered a devastating financial crisis when it adopted policies that hollowed out its middle class.

The World Bank and its cadre of international experts rarely account for the peculiarities of each nation’s economic and social dynamics. What they offer is a one-size-fits-all solution that has often wreaked havoc on the most vulnerable.

Nigeria is being told to trust this path, but development doesn’t emerge from policies that wipe out the middle class, impoverish the population, and render a nation’s currency barely worth the paper it’s printed on.

True development is rooted in fostering economic diversity, building local industry, and safeguarding the purchasing power of ordinary citizens. It’s about listening to the rhythm of the local economy and respecting its complexity, not bulldozing over it with a neoliberal agenda crafted in the halls of Washington.

No doubt, Nigeria’s economy has long needed repair. But it is one thing to call for reform and another to advocate for policies that feel like economic warfare on your own people. Tinubu may believe that this is a necessary sacrifice, but the logic of endless suffering in the name of eventual relief is deeply flawed. Countries do not develop by punishing their citizens into submission.

We must ask ourselves: how much longer can Nigeria afford to endure policies that erode its very foundation? For a nation whose citizens have weathered so many storms, the path forward must be built not on external dictates but on an understanding of Nigeria’s unique strengths and vulnerabilities. And while the World Bank preaches patience from afar, Nigerians know better than most that promises of future prosperity mean little when the present is unbearable.

A leader worth following is one who understands this. A leader who places the needs of the people above the dictates of international financial institutions. Nigeria cannot afford to pay this price much longer, and Bola Tinubu’s legacy may well rest on whether he is willing to listen to the cries of his people—or whether he will remain a distant echo of the world’s technocrats.

Farooq Kperogi: World Bank’s 15-year death sentence on Nigeria

Farooq Kperogi is a renowned newspaper columnist and United States-based Professor of Media Studies.