Opinion
Opinion:SHOULD LAGOS GO THROUGH ANOTHER RUIN?
IduwiniVoice
Opinion:SHOULD LAGOS GO THROUGH ANOTHER RUIN?
By Shola Oyeyipo
In Lagos, today, tensions are high and bursting at the seams. Isn’t a protest that is potentially violent another bad idea?
As an instructive takeaway from the story of Sango, the god of thunder and lightning, the Yoruba are quick to warn that, “whoever witnessed how Sango mysteriously vanished into thin air, in evident display of anger, would never knowingly denigrate the King of Koso.”
Obakoso or Olukoso as Sango is otherwise called, actually means the king did not hang himself. This conclusion followed speculations that Sango had hanged himself after the thunder he created struck his palace and burnt it down. He had left the palace for a high rock directly opposite, to re-affirm the potency of his thunderbolt (edun ara).
The fire disaster, which extended to a large part of the city, sparked a riot, forcing people to curse Sango and demand his ouster from the throne. Instead, he left town on his volition, followed by chiefs and members of his royal cult, then known as Baba-Mogba, who tried to persuade him not to quit.
After journeying with him for some time, some of the royal cult chiefs returned to Oyo with the news that the king had hanged himself. The twist, however, according to the other chiefs, who stayed the course, was that Sango was waylaid by Gbonka, one of his generals, who rebelled against him and ignited the crisis that consumed his reign.
Unwilling to fight Gbonka, Sango, history had it, varnished into thin air, only to appear in the sky to destroy Gbonka, and those peddling the rumour that he had hanged himself.
Here was the story of how the popular saying, “Eni Sango ba ti oju e wo’le, ko ni ba w’on bu Obakoso” came about.
Obakoso or Olukoso means the king did not hang himself.
This agelong saying, which seems to sum up the lesson of the last days of Sango, appears useful at this material time in the life of the nation, particularly in Lagos State. In other words, if the outcome of past protests was anything to ponder, then another protest is not advisable.
Some angry youths of this country are unhappy with the state of the nation, especially the economy that is on a downward slope. There’s no doubting the fact that the state of the nation requires some serious reflections with answers provided to the grey areas. But a protest, whose outcome no one could predict, is not the way to go at this delicate period.
Four years ago, the youths of this country protested alleged police brutality, a decision no one could fault, and it lasted many days of destruction across the country, running into billions, with several deaths recorded as well.
Tagged #EndsSARS, the protest designed as a demand for the ban of the Special Anti-Robbery Squad, amongst others, following the alleged excesses of its operatives, was soon hijacked and the nation, especially Lagos, is yet to recover from the ruination that followed.
In February 2023, tensions generated by the paucity of the new Naira peaked, and materialised in violent protests in some states, including Akwa Ibom, Delta, Edo, Imo, Kwara, Lagos, Ondo, Ogun, Oyo, and Rivers.
“During the civil unrest in the different states, several bank branches and ATM points were vandalised, and major roads were blocked,” the United Nations recalled in a recent statement, warning against the idea of another protest.
The UN, therefore, added: “As the turnout for the ‘10 days of rage’ protest is expected to be high, large-scale disruptions to normal economic and social activities cannot be discounted.”
It is against this backdrop that the growing argument against another protest and solidarity with Lagos becomes expedient. This intervention is crucial to the prosperity of the state. It is evident that things are bad. But is an idea that is potentially violent the answer? No!
Like the proverbial hunter, who killed an elephant with a flip of his cap, and ended up with a fleeting moment of glory, the recent Kenya movement, which initially gained recognition across many nations, is fast paling into regrets. The damnation from the exercise is going to take many years to fix.
The man, who allegedly instigated the mass senselessness through his unbridled tongue, a member of the parliament, Hon. George Koimburi Ndung’u, now writhes in regrets. You can’t but ponder how his “Letter of Apology” to the Speaker of Kenya’s National Assembly, Hon. Moses Wetangule, could heal the wanton destruction wreaked on Kenya by the angry mob?
For Lagos, nay Nigeria, the good news, is that a majority of the people, coming from the recent past experiences, are totally against the idea of a protest, which appears designed to wrought yet another destruction on the state, and the nation.
While the demands for a better living condition is sacrosanct, the approach, too, is as important, before the whole essence of the agitation and demand for a better society is lost to the indiscretion of a few, who seek to exploit the situation for personal aggrandizement.
The position taken by students of the various tertiary institutions in Lagos State, who have distanced themselves from the move, and instead, mooted a solidarity walk with the state government under Governor Babajide Sanwo-Olu, is a welcome development.
The students, under the aegis of the National Association of Nigerian Students (NANS), said instead of joining the planned protest, they would embark on a “Solidarity Walk” on the same dates as the protest to support and encourage Sanwo-Olu, who they said has been of great support to them.
Speaking to journalists at a press conference at the Lagos State University College of Medicine (LASUCOM), Ikeja, after a joint meeting, the student leaders across tertiary institutions in the state, said their solidarity walk would also be held from August 1 to 10 to drum support for peace, especially to ensure that the ugly incident of #EndSARS” of 2020 did not repeat itself.
Chairman, National Association of Nigerian Students (NANS), Lagos axis, Comrade Lekan Alimi, who addressed newsmen on behalf of the students of the various tertiary institutions in Lagos State, described the planned nationwide protests against the current hardship in the country as “absolutely uncalled for.”
He said, rather than join the protest, the students in Lagos would prefer to engage in constructive dialogue with governments in achieving collective goals.
While noting that the trying times in the country would soon ease, he appealed to Nigerians to persevere a little more to enjoy the dividends of democracy as being propounded by the President Bola Tinubu administration.
It’s also not in error that some social media influencers have started to campaign against any protest being staged in Lagos. They have realised the kindness, benevolence, and tolerance of the state and did not think the way to reciprocate such good deeds is by destroying its development pride.
It is true that things are tough. It is also true that the economy is still struggling and very true that the situation is breathing down heavily on everyone in the country, including a part of the leadership. But the way to get around it is not by willfully destroying state assets.
Without a doubt, the subsisting argument that protest – peaceful protest – is within the fundamental human rights of the citizens is immutable and an all-time constitutional reality. But what the prospective protesters should also know is that there is no absolute freedom anywhere in the world.
The state’s number one responsibility is to protect life and property. That’s also pegged strongly in the constitution. Therefore, since protesters are unable to tell when and if their peaceful rally could be hijacked and become violent, more so when there are parallel instances to cite, it speaks to wisdom to approach the matter cautiously and differently.
Lagos, a miniature of Nigeria, should not be turned into another theatre of violence and destruction, like the #EndSARS experience. Rather, constructive engagement in the overall interest of the state is the way to go.
* Mulade Calls for Developmental Bonds Amongst Ijaw & Itsekiri Nationalities
By Divine Perezide
A renowned peace and development advocate in the Niger Delta region, Comrade Mulade Sheriff, Ph.D has urged the Ijaw and the Itsekiri ethnic nationalities of Delta State to foster bonds of unity and friendship so as to attract investors to their areas for positive development and growth.
Comrade Mulade, who is the Ibe Serimowei of the ancient Gbaramatu Kingdom in Warri South-West council area of the State, made the call while speaking to some leaders from the Ijaw and Itsekiri ethnic groups in Warri
The United Nations peace ambassador appealed to the leaders from both ethnic nationalities to embrace peace, to unite, and to let love lead in their collective pursuit for sustainable development, devoid of bias and ethnic supremacy, which he said “is the only way that we can grow and development our areas.”
Speaking further, he sad, “Frankly, we are disgracing ourselves, and it is highly disappointing that many of us are beating the drum of ethnic war for personal interest and recognition.
“Please, we don’t need division, but progressive ties that will attract investors and development to our communities,” he pleaded.
Comrade Mulade further argued that the Ijaws and the Itsekiris contribute so much to the revenues of both the state and the nation, but are not recognised in terms of infrastructure, worsened by the continued state of acrimony.
“It is imperative to state that the Ijaw and Itsekiri areas in Delta State contribute the highest quota in the oil and gas industry as well as the blue economy, but we are deliberately deprived, neglected and shortchanged from development because of ethnic division and hatred amongst ourselves, which has eluded us”, he posited.
“I want to strongly appeal to our revered traditional rulers, political leaders, and stakeholders to allow peace and development thrive”
“We are victims of underdevelopment because of our individual and ethnic pride that is affecting our growth and development. Today, all development efforts are concentrated in the uplands while neglecting the sources of the resources,” he lamented.
By: Prof. Benedict Binebai
One must aver that concerning the Niger Delta, that most vital and economically pulsating hub of Nigeria, the paramount endeavour ought to be the fortification of hope amongst its denizens and the edification of its citizenry. In this vein, the Federal Government has demonstrated sagacity in instituting the Presidential Amnesty Programme (PAP), a most commendable initiative. Moreover, the appointment of a true scion of the region’s struggle, Chief Dr. Dennis Burutu Otuaro, as the administrator of the PAP, bespeaks a discerning choice.
Albeit tumultuous times erstwhile beset the region, there now prevails a relative tranquillity, and the narratives of vision pertaining to the management of funds have resonated with striking efficacy in the ears of the region’s inhabitants. Chief Dr. Dennis Burutu Otuaro, the eminent PAP boss, merits approbation for his stewardship. In a span of less than two years, the felicitous outcomes of the programme, as interpreted and operated by this distinguished gentleman, have been manifestly evident. His tenure has been characterised by an assiduous dedication to fostering peace, stability, and a renaissance of hope in the Niger Delta. The beauty of the programme, as conveyed through his adept administration, has captured the imagination of the region’s populace, engendering a sense of optimism touching upon the prospects for sustainable development and harmonious coexistence.
By: Prof. Benedict Binebai
The Tompolo Model of the Revolution of the Mind is a pivotal framework for empowering the Ijaw nation through a profound and transformative shift in collective consciousness, perception, and thinking. This model, spearheaded by Tompolo, a former militant commander of the Movement for the Emancipation of the Niger Delta (MEND), emphasises the empowerment of the Ijaw people to reclaim their identity, challenge oppressive systems, and drive progress through cultural empowerment, self-determination, and adaptive strategies. It involves breaking free from mental constraints imposed by external forces, embracing one’s heritage, and fostering a renewed sense of agency to address challenges and seize opportunities.
The Tompolo Model ignites a revolution of the mind for the Ijaw nation, implying a significant metamorphosis in cognition, perception, and approach to challenges and opportunities amongst the Ijaw people, who predominantly reside in the Niger Delta region of Nigeria. With a population of around 15 million, the Ijaw have a distinct culture that includes traditions like returning deceased women to their natal homes for burial and celebrations honouring water spirits. Historically strong in fishing, trading, and water transport within their mangrove forests and creeks, the Ijaw face challenges like environmental degradation from oil spills. The Tompolo Model could catalyse advances in cultural preservation and empowerment, emboldening the Ijaw to embrace their legacy whilst navigating modern exigencies. It could leverage historical strengths in fishing and trading for economic progress in the Niger Delta. It might also nurture efficacious, inclusive governance in the Ijaw’s clan-based polity, where chiefs and elders entwine tradition with democratic tenets. Potential outcomes include enhancement of identity and pride amongst the Ijaw through fortified cultural essence, inciting innovation to surmount challenges like poverty, and espousing sustainable stewardship of the Niger Delta’s natural resources.
Tompolo, through his leadership in the struggle for his people’s emancipation amidst environmental degradation and exploitation by oil companies, has been instrumental in galvanising efforts towards emancipation, cultural empowerment, and sustainable development.
Through cultural risorgimento, political activism, spiritual authenticity, pragmatism, economic empowerment, educational support, historical restoration, and geographical restoration, the Ijaw nation could experience significant progress via the Tompolo Model.
Building bridges across tribe and geography in the Niger Delta could foster inter-tribal cooperation, enhance connectivity within the complex waterways, and promote cultural exchanges for peaceful coexistence and development in the region.
The Tompolo Model of a mind revolution for the Ijaw nation resonates with Frantz Fanon’s concepts of mental decolonisation and liberation through awakened consciousness. Fanon, in his work “The Wretched of the Earth”, emphasised the necessity for colonised peoples to break free from imposed mental frameworks and reclaim their essence, culture, and volition. Similarly, Tompolo’s leadership in advocating for the Niger Delta’s emancipation amidst environmental onslaughts echoes Fanon’s call for a revolution in consciousness to defy oppressive systems. Both visions underscore the importance of reclaiming cultural identity, challenging external domination, and nurturing empowerment through transformed mindset to drive progress and liberation.
Additionally, the theory of *Paulo Freire’s Pedagogy of the Oppressed* supports Tompolo’s revolution of the mind. Freire’s work emphasises the importance of critical consciousness and empowerment of marginalised communities through education and collective action. Like Fanon, Freire advocates for breaking free from oppressive structures and fostering a sense of agency among oppressed peoples to drive change. Tompolo’s efforts in empowering the Ijaw people amidst environmental and economic challenges in the Niger Delta align with Freire’s principles of promoting critical awareness, empowerment, and liberation of marginalised communities.
The revolution of the mind is one of the greatest weapons of progress and decolonisation. By transforming collective consciousness and breaking free from mental constraints imposed by external forces, communities like the Ijaw can reclaim their identity, drive self-determined progress, and challenge systems of oppression. This revolution empowers marginalised peoples to assert their agency, nurture cultural pride, and seek sustainable development pathways that align with their values and heritage. In the context of the Tompolo Model, the revolution of the mind stands as a powerful tool for the Ijaw nation to navigate the complexities of modern challenges while staying rooted in their cultural essence.
In conclusion, the Tompolo Model emerges as a potent catalyst for progress, empowerment, and the reclaiming of identity in the Niger Delta. Tompolo’s vision aligns with principles of liberation and self-determination, echoing the transformative ideas of Frantz Fanon and resonating with Paulo Freire’s pedagogy of empowerment. By championing the cause of the Ijaw people and navigating the complexities of tradition and modernity, the Tompolo Model for a mind revolution stands as a powerful framework for transformative change when driven by a commitment to cultural integrity, environmental stewardship, and the empowerment of marginalised communities.