To quote Mrs Hilary Clinton verbatim:" if Nigeria is seriously fighting corruption, it is obvious that corruption is winning." This statement echoes on my mind every day and I think it is time we legalised corruption. But the question is: what will be the scope of its operation and how much should be tolerated? To buttress my argument, I want anyone reading this article to follow me through the systemic growth of the most formidable institution in our midst and how it has come to rule us all within 50 years of our independence.

On October 1, 1960, the British gave Nigeria its independence and seated on the podium along with the founding fathers of the country was "corruption". Six years after the freedom, it manifested itself in the form of a military coup. From then, it started sowing the seeds of maximum control and destruction. After the Nigerian civil war, corruption again created another coup that overthrew General Gowon. General Murtala Mohammed, who removed Gowon, was later killed to pave way for General Obasanjo who worked diligently with corruption until he handed over to Alhaji Shehu Shagari in 1979.

The National Party of Nigeria (NPN) was marred by corruption.  Generals Buhari and Idiagbon who could not stand to watch the overbearing effect of corruption took over the affairs of the nation and immediately introduced the War Against Indiscipline (WAI). Unknown to both generals, indiscipline fathered many children of which corruption is the eldest child. Corruption therefore fought back in the name of another coup. It abruptly brought the government to an end, jailed General Buhari, left General Idiagbon frustrated and agonised until death  took him away.

General Babangida (IBB), who became the new head of state, ruled the country alongside corruption. For eight years, he accepted and tolerated all the intrigues of corruption until corruption became fed up with the liberal nature of the regime and stepped Babangida aside. Chief Ernest Shonekan, who replaced IBB, was immediately removed from office on the orders of corruption.

General Abacha, the new head of state, did not know how much corruption's children had spread their wings over the country, but his tragic end is a testimony to the shrewd and ruthless nature of corruption.

General Abdusalami Abubakar cooperated effectively with corruption and, when he handed over the mantle of leadership to Obasanjo of the People's Democratic Party (PDP), the democratic vehicle he rode in was manufactured and driven by corruption itself.

Obasanjo created an institution, the Economic and Financial Crimes Commission (EFCC), as a direct opposition to the vehicle that brought him to power. He appointed the greatest anti-corruption czar of our era, Nuhu Ribadu. Nuhu fought and lost the battle against corruption and was later banished from Nigeria. His best friend, Nasir el-Rufai, who supported the appointment of Umaru Yar'Adua to succeed Obasanjo, was also sent on exile. Today, both of them have been declared wanted by the many children of corruption who occupy various exalted offices in Nigeria.

Yar'Adua's government is run completely by corruption and, even in his absence, no one could challenge the ineptitude, abuse of power and the massive looting of public funds in the country. The reason is simple: the siblings of corruption eat from the same trough.

Professor Dora Akunyili, the minister of information, last week wanted to challenge the institution by asking that Alhaji Yar'Adua be asked to follow the constitution. Her political future, which would have been destroyed by the higher children of corruption as a result of her disloyalty to the establishment, was saved by the court of public opinion that reacted in her favour – a rare challenge to the dynasty.

Now, the state of the nation shows the strength and audacity of corruption in our midst. Nigeria actually does not need a president to keep the polity intact. Corruption as an institution is in charge and has been in charge since independence.

If we are to be honest with ourselves as a nation, is there any other institution that is more powerful than corruption in Nigeria? Has corruption not affected every facet of our lives?

From the national, state and local governments, appointed representatives of corruption rule the nation. Churches, mosques and individual homes are pervaded by the offspring of corruption. From primary, secondary schools and universities, corruption echoes and entrenches its sons and daughters to direct and control the affairs.

The military, the civil servants and political officeholders work according to the dictates of corruption. Banks, airports and seaports, the railway (killed by corruption), and roads are run by fathers, sons and daughters of corruption.

Government hospitals and other agencies or machinery are manipulated and controlled by corruption.

The Nigeria Police Force, one of the most corruption-infested agencies of the government, knows nothing better than bribery and duping innocent citizens. From every angle, the EFCC cannot change the mode and rapid proliferation of corruption in Nigeria for three reasons: the first reason is that everyone working for the agency is a natural-born Nigerian with an inborn corruption virus or bug. Secondly, the Nigerian justice system is richly corrupt with hungry judges who must get their own share of the public loot and would therefore protect perpetrators. And, finally, corruption as an institution established the act that created the commission.

It may sound cynical to say that every institution in Nigeria is managed and run by the visible hands of corruption, but this is the case today.

Since corruption has been unveiled, it is no more a faceless vice, but prominent Nigerians who occupy privileged, responsible offices. This bug is manifested in the names of ministers, senators, House members, directors, ministers of God, governors, local government chairmen, primary and secondary school teachers, university lecturers, low and middle level ministry workers, houseboys, drivers, gatemen, customs and immigration officers, politicians, technocrats, church members,  military men and police officers, bank officials... And the list goes on forever.

In view of how much we are involved in this act, it is only natural to find a more acceptable way to keep corruption legal with basic stipulations of how much an individual in public office can steal. There must be a law that says public officeholders cannot loot more than they need (and that depends on individual needs). Those in the private sector must also be made accountable for stealing more than necessary.

This is probably the best way to go instead of publishing, on a daily basis, how much has been stolen or mismanaged from the treasury. The earlier we legalise corruption, the less heartache for those who feel morally outraged when looted figures are displayed in the news media. Since the nation has accepted and even worships those who loot public funds, the best option on how to accommodate such immoral behaviour in our society is to legitimise it.

It is very difficult to understand human nature, and this has been proven by the Koran, the Bible, psychologists and philosophers.

Plateau State was the most hospitable state – with warm and friendly people. Christian missionaries fell in love with the climate and settled there to preach and educate the settlers. The relaxed and liberal nature of this multi-tribal and multi-cultural people attracted various migrants from other states and other cultures to inhabit the fertile land on the Plateau.  The distinctive relief created Plateau-like scenery that culminated in the preferred name for the state.

At one time, Jos was the most admired city in Nigeria because of its climate and the hospitality of its people. Although commercial activities in the city were incomparable to bigger towns like Kano, Kaduna and Lagos, Jos became one of the most ideal places in this country to raise children; and with the influx of people, ethnic diversity and pluralism became inevitable. Despite the multicultural and multilingual coexistence, a new cosmopolitan society of liberal people emerged. During my active days in flying, a night stop or weekend stay in Jos was every pilot's dream, and we got used to the beautiful and friendly people of Jos and its environs.

Today, out of sheer greed for political power, its people have turned the city to the melting pot of Nigeria. Under the guise of religion, residents of Jos slaughter themselves every year in the name of religious intolerance. The fundamental analogy here is: if religion is the issue, how long have Jos people lived together with variable religious beliefs? When did settlers realise that the Muslims in their midst cannot be accepted and tolerated anymore for their piety to Islam? What has created the sudden distrust that amalgamated into a huge social discord? When have the so-called non- indigenes become a menace to the society, and how? What has religion got to do with the daily lives of the common people of Jos town or Plateau State as a whole?  These are questions for the so-called indigenes of the state that have assumed total ownership of Plateau State and, now, want other settlers to pack and leave the area.

If it is true that religious differences cause the perennial upheavals, then, why should these happen during this period of fragile democracy? Why should anyone fight in the name of God when the Creator himself can wipe out this earth in a twinkle of an eye? Who is so clean in this country or in the human race to be appointed God or Allah's gladiator?

It is obvious that using the word religion creates volatility or inflammation of the soul of people to fight for their beliefs and, therefore, everyone throws away rationality or sense of reason to enter the effect of group action. We are so pious to religious issues, yet so deceptive to our conviction. Worshipping and glorifying our God cannot be the core problem in Jos or Plateau State. It is political religion where thieves and liars indoctrinate the residents of the state to take up arms and protect a fallacious indigenisation chorus. But where does this act of rhetoric lead us to?

Intense hatred or disdain for those termed non-indigenes of the state started during Governor Joshua Dariye's government. To achieve his second term in office, he polarised the state with a new slogan of indigenes and settlers, forgetting that we are all settlers in our chosen places of abode.  The only way to succeed himself was for a divide-and-rule policy that could invoke a dichotomy between himself and the more eligible opponents of different religions. A mere civil war erupted in the first term and that created the ultimate segregation between Christians and Muslims, Hausa- Fulanis and the other tribes. Dariye, at last, made his way through a turbulent second term that eventually yielded a divided society where distrust, mistrust and suspicion became pervasive in various communities.

Overnight, long-time neighbours became weary of one another and religious fuel was poured to create fire that would later destroy the harmony.

Governor Jonah Jang, whom we all adore as a military officer with background in security management, and who is also a hardworking leader with immense experience in governance, has fallen into the same trap of cynicism.  Whether he believes it or not, the backlash of Dariye's evil machination will pervade his stay in office if he supports any of the negative elements clamouring for the pure indigenisation of the state based on tribal and religious affiliation. If the ultimate aim is to rotate power within those called "sons and daughters of the soil", he will soon realise that when push comes to shove, there will emerge another group of people who would claim more ownership of Plateau State than this current group of political mercenaries. And when that happens, the state will be fragmented and rumbled to the ground with war of all against all. Is that what the governor or the people of Plateau State want?

If it is true that over 300 people died in the last crisis, then, the governor has no moral standing to continue in office as he has failed in his nearest or immediate duty to protect the lives and properties of the residents. There have been a lot of arguments and counterarguments about how he handled the crisis. But one thing is plausible: he should own up and vacate the seat. If, after all the previous mayhems, he could not have prevented similar situations, then, he is not capable of leading the state. But judging by the antecedents of our leaders, who is ethically or morally sound to own up to his/her lapses, even when they have completely failed to conduct themselves properly in public office?

The surprising results of all the crises are: many people who have had to call Jos home, indigenes and non-indigenes, are now migrating to the neighbouring states;  businesses are closing down; those who lost their loved ones are warming up to avenge; there is general instability in the mood of the people and, very soon, unemployment and crime waves will rise higher.

The Bauchi State House of Assembly, penultimate week, overwhelmingly adopted the repatriation of Plateau indigenes from the state; this is a sign of future state of anomie for the country. Other states could follow same stipulation and drive Plateau people out of their states. Unfortunately, it seems that those who condone the act of violence forget that they have their friends and siblings living in other parts of the country, where they could be termed "non-indigenes".

We must follow the constitution (although no one does in Nigeria) so that any free-born Nigerian should be allowed to live in peace in any state of his choosing. Let us separate religion from politics because each of them is capable of exploding like an atomic bomb on a community, but the combined effect will be too deadly to imagine.

No one, not even those in power, will survive the man-made tsunami that could come out of this sheer foolishness.