I came across an article on social media few days ago with the title, “The Laws of Human Stupidity and Nigeria’s Tragic Decline” written by Dr. Mike Udam PhD. This thought-provoking article, I must say made my day. I read it again and again hence I decided to do a reply.
The writer’s use of Carlo M. Cipolla’s laws of human stupidity to explain Nigeria’s current state is both insightful and poignant. While the author’s pseudonymity raises questions, the arguments presented are undeniably relevant. The notion that docility, rather than stupidity, is a significant factor in our collective plight resonates deeply. As the article suggests, our willingness to acquiesce to suboptimal leadership and policies has contributed to our nation’s woes.
This docility can be attributed to various psychological factors, including cognitive dissonance and confirmation bias. The concept of cognitive dissonance, as posited by Leon Festinger, highlights the discomfort we experience when our actions or beliefs conflict with new information. Leon’s theory (1957) explains how individuals experience discomfort or tension when they hold two or more conflicting beliefs, values, or when their behaviour contradicts their beliefs.
People strive for cognitive consistency and use reduction strategies changing beliefs, justifying actions, or denying conflicting information to alleviate dissonance. This theory has implications for docility as individuals may rationalize or justify their conformity to avoid dissonance or avoid information that changes their existing beliefs or behaviours, maintaining docility. By understanding cognitive dissonance, we can gain insights into human behaviour, decision-making and the complexities of conformity.
In Nigeria’s context, this manifests in our tendency to rationalize or justify poor governance, often due to tribal or religious affiliations. Moreover, the principle of social proof, coined by Robert Cialdini, also plays a role. When we observe others around us tolerating or even celebrating mediocrity, it can influence our own behaviour, creating a snowball effect that perpetuates docility.
The above may be misunderstood but let me throw more light. Yes, Robert Cialdini’s principle of social proof suggests that people often adopt behaviours or attitudes by observing others, especially in uncertain situations. This obviously can lead to conformity and docility, as individuals may follow the crowd without critically evaluating information. However, social proof can be powerful influence, as people tend to trust the actions of others and assume that if many others are doing something it must be right. This was what informed a certain philosopher to infer thus, “If a million people you, ask yourself where you have gone wrong…”
From an economic perspective, the concept of opportunity cost is relevant to our discussion. By choosing to prioritize short-term gains or personal interests over long-term benefits and collective progress, we incur significant opportunity costs. These costs manifest in our nation’s stagnated development, infrastructural decay, and socio-economic challenges. Yes, this is also applicable to vote-buying. There is hunger in town and people always prioritize immediate satisfaction in the place of long-term benefit. This is what the Danish Philosopher Soren Kierkegaard called ‘Life of the Moment.’ This has disfigured our perception of seeing the ills that we need to speak against.
The philosophical quote “The unexamined life is not worth living” by Socrates comes to mind. As Nigerians, we must critically evaluate our values, beliefs, and actions to break free from the cycle of docility. By doing so, we can foster a culture of active citizenship, demanding accountability and good governance from our leaders not with force or violence but by asking questions that may bring about accountability in governance. My ultimate interest in this article is found in my emphasis on the dangers of unchecked docility; this does not mean that actions that will undermine the little efforts put in place by the government of the day should be ignored as well.
When we prioritize reason, moral courage, and critical thinking, we can create a society that values progress over stagnation. As the saying goes, “The price of greatness is responsibility.” Yes, in achieving greatness comes with corresponding obligation to act with accountability and integrity.
Furthermore, while the article’s thesis is compelling, I propose that docility, rather than stupidity, is a more nuanced explanation for our collective challenges. By acknowledging and addressing this docility, we can work towards creating a more enlightened, responsible, and progressive society. Nigerians are not stupid but are very intelligent, humble and patient with our political leaders, this is as a result of many psychological factors as highlighted above. I honestly pray that the ruling class don’t take undue advantage of our collective patience for granted. Let the right things be done!
As we move forward, it’s essential to recognize the power of collective action and the importance of individual agency. By working together to promote critical thinking, moral courage, and active citizenship, we can build a brighter future for Nigeria.
From a biblical perspective, the concept of docility can be linked to the idea of “being lukewarm” (Revelation 3:15-16). In the book of Revelation, Jesus Christ warns the church in Laodicea about the dangers of being lukewarm, emphasizing the need for spiritual fervour and commitment. Nigeria is our nation and we don’t have any other country that we protect and bless us like Nigeria. We must work together in the spirit of oneness and unity to move our nation forward. The spirit of ‘lukewarmness’ from us should be avoided because all hands must be on deck to make our nation great again.
Similarly, in the context of Nigeria’s challenges, we must avoid being lukewarm in our pursuit of progress and development. We must be fervent in our demands for good governance, accountability, and transparency.
In Hinduism, the concept of “karma” (action) is relevant to our discussion. According to Hindu teachings, our actions have consequences, and we reap what we sow (Galatians 6:7-8). In the context of Nigeria’s challenges, our collective docility has contributed to our nation’s woes. By changing our actions and by promoting critical thinking, moral courage, and active citizenship, we can create a better future for ourselves and future generations.
In Buddhism, the concept of “dependent origination” (pratityasamutpada) highlights the interconnectedness of all phenomena. According to this principle, our collective docility is linked to various factors, including our social, economic, and cultural context. By recognizing these interconnections and addressing the root causes of our challenges, we can create a more just, equitable, and prosperous society.
In Chinese culture, the concept of “ren” (benevolence) is relevant too in this context. According to Confucian teachings, ren is a fundamental virtue that involves caring for others and promoting the common good. In the context of Nigeria’s challenges, we must prioritize ren and work towards creating a society that values empathy, compassion, and mutual support.
The writer’s use of Cipolla’s laws provides a valuable framework for understanding the complexities of human behaviour. However, it’s crucial to approach this discussion with empathy and nuance, recognizing that our collective challenges are multifaceted and influenced by various factors.
Ultimately, the fight for Nigeria’s future requires a multifaceted approach, incorporating economic reform, social mobilization, and cultural transformation. By leveraging psychological insights, economic principles, and philosophical wisdom, we can create a more just, equitable, and prosperous society.
