THE READING OF THE PLAY

Activism and social justice theatre as earlier emphasized is a theatre that provokes in the
audience an empathetic response to characters suffering various forms of injustice. At the
beginning of the play, we saw how the job seekers, organized groups: market women, students,
farmers, civil society groups, road transport workers, blind beggars and the paralyzed, emerged
from different corners chanting war songs. They were all determined to find an end to their
oppression. Corruption, bad governance and injustice have permeated every fibre of the society
and the construction site was not an exception. The following dialogue gives a picture of the kind
of injustice being suffered by the construction workers.
Mrs Akpambo: (is slightly shaken) patience my people. I stand here as an aggrieved mother, wife, friend,
sister and friend of yours. I am a member of this community. I go to the same market as you do. Just a
few weeks back, a vehicle crushed three of my children as they returned from the stream. This is just
one among many other ugly circumstances you and I have suffered over the years.

Madam Fire: and yet every year, the budget for water supply outweighs the budget for workers welfare
and other public services. The quaduna water plant has been under repairs for 16 years

Youth leaders: just as the riverside refinery has failed to supply gas to the construction site in the last 30
years. I hear it will be sold to Dangonet.

Labour leader: and now our wages cannot sustain us because our labour pays for everything that has
kept the site alive: we provide the energy that keeps generators running.

Bricklayer 1: and na so we dey die one by one like chickens. Madam we sori for pikens

The conversation between the construction workers shows that despite the fact that their labour is what
is used to sustain the site, their welfare is hardly being looked after. And public infrastructures such as
the water plant and refinery are not functioning due to bad governance. The unfavourable conditions at
the site have led to the loss of lives of some of the workers but still, the workers are not expected to
complain.

One of the reasons injustice thrives and goes on unabated is the unity among the political
class(oppressors). This is because corruption is a “collective”. It itself a deliberate way of resource
extraction for the benefit of a larger group. Many well-known and well-documented cases of grand
corruption have involved political parties (ruling parties in particular, but also prospective ruling parties),
entire administrative bureaux, and national governments. Corruption has a strong inclination for
“collectivisation”. To keep quiet and gradually take part in the practice is usually much less costly than to
blow the whistle, inform, and confront. A conspiracy between individuals is easily extended into a larger
practice involving colleagues, partners, assistants, patrons and superiors. Instances of petty corruption
may therefore develop into larger networks, cliques and medium-sized brotherhoods, and finally into
large-scale institutionalised corruption if unchecked. As corruption spreads, the social acceptance of it
may also increase. When it is generally understood that there is a climate of corruption, still more
people will believe it is inevitable and expected.
This unity among the oppressors and the fact that the people being oppressed are hardly ever united
have created a perfect environment for injustice to thrive.

Hembeto: The evil that men do must not be allowed to leave among us. It is a shame that we have
never had a cause to smile, share or celebrate our diversities. It is lamentable, at least these folks (the
oppressors) have found something to connect them.

The promotion of social justice through public institutions is a deeply rooted tradition. Throughout
history, the advances made by humankind have been conceived by great individuals—including
philosophers, scientists, political leaders, prophets, and even ordinary inspired and courageous citizens
—and implemented by institutions. This can be seen clearly in the book as the ordinary citizens who
were tired of being used by their oppressors came together to advance a cause that is greater than each
of them.

Youth leader II : all of us gathered here, including the foreman is a constructor in our country. We are
challenged here to take these components and build a wonderful house; a strong and safe construction
camp. Doing this takes a lot of work. It takes courage and a great deal of patience.

Mrs. Akpambo: we do not want to poison your thought, just remember the great nationalist. Remember
their effort. They laid down their lives so that you might have air to breathe: free education: free and
clean water to drink.

All: Oh yes!

Mrs. Akpambo: Freedom of expression.

All: Yes o!

Youth leader II: freedom of association

All: and movement

Youth leader II: basic right to vote and be voted for.

All: mhmm

Mrs. Akpambo: to shelter

All: and food nko?

Youth leader: Na im be number one

Mrs. Akpambo: so we need your time, energy, talent and brain: and above all your understanding to
liberate our brains from all forms of oppression and injustice in our country.

Youth leaders II: we should regain our democratic space: we must regain our democratic freedom in
order to achieve our aspirations. But we need every one of you.
The failure to actively pursue justice is not without consequences. From the comprehensive global
perspective shaped by the United Nations Charter and the Universal Declaration of Human Rights,
neglect of the pursuit of social justice in all its dimensions translates into de facto acceptance of a future
marred by violence, repression and chaos