Thirty years after his death, Tai Solarin’s imposing legacy endures.
By Seyi Lasisi
The year was 2020. I was (and still am) an impressionable student of English Language Education at Olabisi Onabanjo University. Femi Osofisan’s Who’s Afraid of Solarin? (1978) was one of the required drama texts for a now-forgotten literature course. Initially, I begrudgingly flipped through the pages of the text. However, after completing Act 1, Scene 1, I began reading with rapt attention, fully appreciating the ancient wisdom embedded in the text.
Written in honour of Tai Solarin, Nigerian foremost educator and social critic, the text was my first conscious engagement with the educator’s work and social impact in Nigerian society. Before reading Osofisan’s play, Solarin’s name had always lingered around me, but without a clear understanding of his contributions.
Beyond trivial details (such as the university named after him, his courage, and his penchant for khaki shorts), I never truly understood who Tai Solarin was or what he represented in Nigerian educational and political history. However, through reading the play, I experienced, within a fictional framework, Tai Solarin’s profound societal impact, not only as an educator but also as a government official.
Augustus Taiwo ‘Tai’ Solarin (20th August, 1922 – 27th July, 1994)
Christened Augustus Taiwo Solarin, the educator was born on August 20th, 1922, in Ikenne-Remo, Ogun State, into a humble background. His father, Daniel Solarin, was well-versed in drumming, tilling the soil, and tapping palm wine. History notes that his academic journey began at Otapete Methodist Primary School in Ilesha, Osun State.
Upon obtaining his Standard Six Certificate, he enrolled at Wesley College in Ibadan, Oyo State, to pursue his Higher Elementary (Grade Two) Teacher’s Certificate. Following his successful education abroad, he returned to Nigeria and was appointed as the new principal of Molusi College in Ijebu-Ogbo, Ogun State.
From there, Tai Solarin began his career as a professional teacher. His time at Molusi College was brief, as he was compelled to resign due to his strong opposition to the school’s practice of opening each day with hymns and prayers. As an avowed secular humanitarian and atheist, Solarin’s protest against the Molusi governing board’s decision was a catalyst for change. Following his resignation, he, along with his wife, Sheila Solarin, were inspired to establish Mayflower School in Ikenne, Ogun State, which became the first secular school in Nigeria. Under Tai Solarin’s guidance, the school emphasised the importance of vocational and practical skills.
Teaching self-reliance and innovative thinking, the school integrated Agricultural Science into its curriculum. Students were involved in farming, harvesting, and even building their own dormitories. Tai Solarin believed that for the nation to become industrialised, there needed to be a strong focus on technical and innovative skills.
The school has produced a remarkable list of Nigerian thinkers, pioneers, and educators. Notable alumni include Mrs. Modupe Kazeem, the first national female Chemical Engineer; Pastor Williams Kumuyi of the Deeper Life Bible Church; Bishop Mike Okonkwo of The Redeemed Evangelical Mission; and journalist and media entrepreneur, Chude Jideonwo. These individuals experienced Tai Solarin’s military-like educational structure.
A well-read and passionate educator, Tai Solarin was also notable for his regular columns in two national newspapers, The Daily Times and The Nigerian Tribune. Over two decades, his writings garnered praise from Nigerians for their insightful commentary, while drawing disapproval from the military government for their relentless criticism of corruption and religious activities. As an outspoken social critic, he bravely challenged corruption and military rule in Nigeria.
As one of the post-Independence civil rights critics and activists, including figures such as Fela Anikulapo-Kuti, Wole Soyinka, Ayodele Awojobi, Dele Giwa, Gani Fawehinmi, Ken Saro-Wiwa, Solarin’s writings were dedicated to opposing the military government of his time. Under military dictatorship, his critiques served as a potent form of opposition. However, this dedication came with its challenges.
Published in 1975, “The Beginning of the End”, an article written by Tai Solarin prophetically predicted the downfall of the Yakubu Gowon military regime. This article led to his arrest. Upon his release, Solarin continued his vigorous criticism of the government, resulting in subsequent arrests. This cycle of arrest and release persisted until his death, driven by his unwavering demand for the military dictatorship to cede power to civilians.
Outside his widely–read column, he published several books including Towards Nigeria’s Moral Self-Government (1959), Thinking With You (1965), A Message for Young Nigerians (1981), Timeless Tai (1985), and To Mother With Love (1987). Through these thought-provoking books, filled with signature criticism of corruption, he inspired generations of young Nigerians to think critically and challenge the status quo. Sola Ebiseni, a journalist at Vanguard Newspaper, Femi Abbas, a columnist at The Nation’s Newspaper are journalists who have written articles whose titles recall Tai Solarin’s 1975, “The Beginning of the End.”
A casual glance at the Nigerian political landscape reveals that many of the issues Tai Solarin fought against, particularly corruption, persist to this day. The government often responds lethargically to citizens’ concerns, and instead of fulfilling their duties, many politicians prefer to enrich themselves with stolen wealth. This raises a poignant question: what sort of articles would Tai Solarin be writing if he were alive today?
Published sixteen years before Tai Solarin’s death, Osofisan’s Who’s Afraid of Solarin? pays tribute to the life and legacy of the relentless social critic. Osofisan skillfully and humorously documents Solarin’s tenure as a one-time Public Complaints Commissioner (PCC) for the old Western Region of Nigeria, which included Oyo, Ondo, and Ogun States. The PCC position was established by the Obasanjo-Muhammed regime to address administrative corruption in society.
What readers of the text will get is an intimate understanding of Solarin’s advocacy for social change in Nigeria. Through characters such as Chief Gbonmiayelobiojo, two professional beggars (Lamidi and Lemomu), and a corrupt pastor, the playwright sheds light on the systemic and institutional corruption that Tai Solarin fought against.
Central to both the social critic and the play is a fierce commentary on corruption. Additionally, both Tai Solarin and Osofisan’s play challenge negligent, bureaucratic, conniving, and corrupt politicians and religious leaders who are apathetic towards their social duties and responsibilities.
Today, thirty years after his death, Tai Solarin’s imposing legacy endures. The Tai Solarin College of Education (TASCE), formerly Ogun State College of Education, stands as a testament to his contributions to education and human rights. Osofisan’s text further cements the social critic’s passionate battle against corruption. Tai Solarin lives on.
Seyi Lasisi is a Nigerian creative with an obsessive interest in Nigerian and African films as an art form. His film criticism aspires to engage the subtle and apparent politics, sentiments, and opinions of the filmmaker to see how they align with reality. He tweets @SeyiVortex. Email: seyi.lasisi@afrocritik.com.