[EPIGENETICS ] Nigeria's "plantation black" Stockholm syndrome and the ripple effect legacy of slavery. Centuries of slavery have ingrained a culture of "putting on their best behavior for oppressors while muting or feigning unawareness of their potential real McCoy Leaders"
Epigenetics refers to changes in gene expression without altering the DNA sequence, influenced by environmental factors, behaviors, and experiences. In this context, the trauma of slavery and colonization may have epigenetically conditioned Nigerians to adopt survivalist behaviors, such as deference to authority or oppressive systems, which manifest as Stockholm syndrome.
An atrophied, outdated culture—rooted in these historical oppressions—fails to adapt to modern realities, perpetuating a cycle of compliance and misplaced loyalty to exploitative leaders or systems, further reinforcing this psychological state.
The term "Stockholm syndrome" describes a psychological phenomenon where hostages or abuse victims develop positive feelings toward their captors, often leading to a misplaced sense of loyalty. In Nigeria, this concept has been invoked to explain certain societal behaviors, particularly in the political arena.
A notable instance is the recent governorship election in Edo State. Labour Party candidate Olumide Akpata expressed disappointment over widespread vote-buying, suggesting that the electorate's willingness to sell their votes indicates a form of Stockholm syndrome. He observed that voters seemed to embrace their "captors"—politicians engaging in unethical practices—by accepting monetary incentives, thereby perpetuating a cycle of poor governance. [ ARISE TV ]
The case of James Ibori, former governor of Delta State in Nigeria, is a prime example of a societal Stockholm syndrome phenomenon. Ibori was convicted in 2012 by a UK court for laundering over $250 million stolen from public funds during his tenure. Despite this, when he returned to Nigeria after serving his sentence, he was welcomed as a hero by many of the same citizens he had effectively robbed.
The case of Moshood Abiola and his convoluted legacy with Fela Kuti provides another lens through which Nigerians can be understood. Moshood Abiola, a wealthy businessman and politician, won the 1993 presidential election allegedly, widely regarded as Nigeria's freest and fairest. However, his presidency was annulled by military forces, and he later died under contentious circumstances while in detention. While Abiola is celebrated as a martyr for democracy, Fela Kuti, the outspoken Afrobeat legend, spent much of his life exposing Abiola’s alleged collusion with foreign agencies to exploit Nigeria.
Fela consistently criticized Nigeria’s elite, including Abiola, for being complicit in the systemic corruption and foreign influence that weakened the country. Despite his efforts to raise awareness through his music and activism, Fela was largely marginalized by the Nigerian masses during his lifetime. His confrontations with the government earned him numerous arrests and brutalities, yet his warnings about Nigeria’s sociopolitical issues were often dismissed or ignored.
Ironically, Fela's legacy only gained widespread recognition posthumously, with his music and messages now celebrated globally as prophetic and insightful. Meanwhile, Abiola’s continued popularity and citation/ references as the highlight of a great Nigerian reflects their Stockholm syndrome tendency or among Nigerians there is a psychological need to gravitate towards figures of wealth and power, even when their rise is tied to questionable alliances.
SEASONED IN ENSLAVED BEHAVIORAL PROGRAMMING AND INDOCTRINATION
The behavior recently observed among the Nigerians, where victims of extreme oppression and injustice criticize those who expose their plight in an effort to spark positive change,as previously mentioned reflects deeper psychological and historical roots.
From public figures like Davido and Mrs. Badenoch to a YouTuber who, despite holding dual nationality, fell for the "419 fraud" of returning to an optimistic and supportive Africa, the pattern is evident.
After years of documenting the challenges of life in Nigeria—power cuts, lack of basic infrastructure, fuel shortages—this YouTuber eventually left the country.
On sharing his reasons for leaving which I still say perhaps he shouldn't have, why did he feel he had to explain his life and death decision to virtual strangers, mostly jealous trolls on you-tube is beyond me, anyway, he faced a backlash, with Nigerians accusing him of being a sellout, a traitor ETC.
What i'll like to say to these people physically is, how shallow are they, they had the opportunity to sell him something when he was among them, what did they sell to him that was so horrid to inspire his running away from a place his ancestors had acclimatized to over thousands of years, what did they sell to him that wasn't up to basic standards of similar 4th world countries that he opted to throw his Nigerian passport into the sea and naturalize as a citizen of an unpopular, not even emerging tiny mineral resource poor West Indian Island country
This is exactly the treatment other personalities who have dared to criticize the status quo have faced at the hands of the masses in Nigeria who should know better, they say those who feel it know it, in this case it seems those who feel it will kill you if you dare say it.
The continued time immemorial tendency among Nigerians can be traced back to the legacy of slavery. Centuries of enslavement have ingrained a cultural habit of "putting on their best behavior" when in the presence of the world—often equated with their former white masters.
For instance, among the diaspora, it is not uncommon to observe average Nigerians modifying their accents, adopting softer tones, displaying exaggerated smiles, and becoming overly accommodating when interacting with white people.
It’s as if they transform into a completely different entity, a survival mechanism rooted in slavery.
Back then, complaining often led to brutal punishment—boiling alive, mutilation, or even death. In the Arab world, these punishments were particularly severe.
This historical trauma has also influenced how Nigerians see themselves and others. Regardless of education or exposure, many Nigerians tend to regard even the most accomplished individual as their intellectual equal while reserving deference for white people who may be in awe of the very same person.
This mindset, often described as "plantation black," reflects the generalizations and hierarchies introduced during slavery.
Compounding this issue is the inadequacy of African education systems, which prioritize compliance over critical thinking. These systems fail to address the psychological scars of slavery or to cultivate the analytical skills needed to break free from this mindset. Critical thinking is often only developed outside many African countries by them in many cases thus suggesting the limitations of the current educational framework.
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