This is the work of a political ethicist scouring the history of Nigeria to craft political thoughts for emancipatory politics. I draw from multiple sources of Nigeria's history and the concept of history itself to gesture toward revolutionary political subjectivity. Each chapter engages a particular historical source and mines it for its value in shedding light on radical politics or potentials that can be used by a civil society to resist bad governance. The addition of each subsequent chapter produces a new configuration in our understanding of the formative importance of history in the political theorization of Nigeria. Instead of each chapter (every chapter is a contextual dialogue of history and political theory) pursuing or elaborating the particular thesis of its predecessor, it contracts within itself the complete universal tension involved in the passage from past events to future ones. The book is thus best read or engaged as a series of essays tied together by examining how different conceptions of history might help us deploy Nigerian history (as a record/interpretation of the past or an ongoing immanent reality of a people's life) as a set of resources for praxis-thought on radical politics rather than as a grand thesis about Nigerian history or political theory. It can also be read as an attempt to retrieve traditions of democratic politics to enable the masses (civil society groups) to resist Nigerian leaders who act as gods. Our effort to craft democratic politics from religious-democratic traditions sallies forth without any implied commitment to religion as the basis or the impetus of democratic politics for a pluralistic society. Our interest is limited to investigating religion (in this case African traditional religion) to help us delineate a new figure of the Nigerian subject and investigate if that figure harbors some revolutionary potential. The immediate goal of this work is to arouse the political subject in the Nigeria citizen.

Nigeria is asleep. Nigerians are eating, drinking, defecating, copulating, snoring, and dreaming. And they are approaching the hour of their common awakening. Now is the acceptable time; their emancipation is nearer now than when they first dreamed it in 1960.