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Nigerians Remain Dispossessed After 64 Years of Independence
Nigerians Remain Dispossessed After 64 Years of Independence
By Owei Lakemfa
Nigerians remain dispossessed after 64 years of independence, by Owei Lakemfa
Events of monumental proportions are happening in the world. The assassination of Hezbollah leader, Hassan Nasarallah, may signal the commencement of all-out war in the Middle East.
Those who love conquest would celebrate his elimination. Those who seek peace would recognise that his death drives humanity closer to an avoidable war.
Since we all agree that we now live in a global village, we should be concerned about such events in the world. But Nigerians are not prepared for such a fall-out.
Surely we have Nigerians living in Lebanon who would need protection. But we have no ambassador there who can protect out interest or keep us well informed. We also have no ambassador in Israel who can advance our interest.
Definitely, this is a proxy war in which the United States and its allies like France and Britain are providing Israel with logistics and timely intelligence which has always given it an advantage in armed conflicts with its neigbours. But we do not have ambassadors in any of those countries who can advance our views and interests. Nor do we have in Iran which is providing logistics and support for Hezbollah.
In fact, we have no ambassador anywhere in the world except in the United Nations system and Niger Republic.
Tragically, our best diplomats are at home, rotting away behind bare office desks, waiting to be posted. After one year of waiting, some of them may never make it to the pinnacle of their career as retirement may catch up with them.
Yes, the Tinubu administration has a Four-D foreign policy of Development, Demography, Democracy and Diaspora, but without ambassadors in a competitive world to make our case in various countries? We are concerned about Diaspora, but leave our citizens in all countries like sheep without shepherd. Then we stroll to the UN General Assembly podium to say we want to be a Permanent Member of the Security Council. Who will take us serious?
What is quite painful in this is that it was quite avoidable. We had ambassadors across the world when President Bola Tinubu was sworn in on May 29, 2023. After about four months, he recalled all of them with the perceived intention of replacing them. Now over one year later, he has either been incapable of doing so, or has not had the time. Why such self-inflicted injury by the so-called Giant of Africa?
It is also unlikely that this wound can be well treated this year because currently, the focus of the world is on UNGA, then our 64th Independence Anniversary and, we are approaching Christmas season or end-of-year activities. Again, even if new ambassadors are appointed today, they will need to undergo screening by the Senate, training and a period of acceptance by the receiving countries.
So, effectively, Nigerians are orphaned on the international stage.
We are also dispossessed in the country. Nigerians are a mass of alienated, hungry and angry people in a country so richly endowed with resources, including oil and gas and, unarguably, some of the best brains in the world.
We do not add value to our products like oil, are incapable of repairing existing refineries, yet go about destroying what are called ‘illegal’ refineries. In the last one year, the cost of petrol has gone up at least 400 per cent, yet we have to queue for hours to buy the product. We find ourselves being played like football between the new Dangote Refinery and the Federal Government. Talking about the latter, we live a lie that we have a federal system when what we run is a unitary system. A political system in which no group or nationality is happy or at ease.
Another lie is that we run a democracy when we are incapable of even conducting a state election successfully. We just had an election in Edo State where victory went to the highest bidder with ‘federal might’.
We know that the monthly allowances distributed in the National Assembly are illegal, that the constituency projects cannot stand the most rudimentary scrutiny and that our annual budgets are padded, yet we expect the same body to carry out oversight functions. Can a compromised National Assembly check the Executive or call public officials to order?
What, for me, is the most worrying is the growing insecurity in the land with terrorists, bandits and separatists over- running vast swathes of the country. But rather than concentrate on this serious challenge to life and property and the very existence of the country, the military is bogged down with diversions such as stopping public protests on the state of the country. Worse still, the generals bog themselves down with the conduct of elections. What was the business of the Chief of Defence Staff with the state election in Edo? What threat existed there that the police or Civil Defence could not handle? The misuse of the military for civil matters is a danger to the country’s democratic process.
The state of insecurity has become even more frightening after various accusations were made against the Minister of State for Defence, Bello Matawalle. Those making the accusations include the Governor of Zamfara State, Dauda Lawal, who accused his predecessor of keeping bandits in the Government House and receiving ransom on their behalf. Yet, all Matawalle could do was to swear by the Quoran.
Every aspect of our national life is down. The education sector is virtually in comatose and the cries of the Academic Staff Union of Universities, ASUU, about the sorry state of education in the country does not appear to have receptive ears in government.
As for the people, all they experience are astronomical increases in the prices of goods and services, more taxes and higher tariff for poorer services like electricity.
The country is in a mess and the government must know that people are no longer listening to the trite that things will get worse before they get better. That has been the sing-song of virtually every government since the overthrow of the Shagari administration on December 31, 1983.
Nigerians are a dispossessed people both abroad and at home. We need to review our policies, programmes and governance system. Africans say when a child trips and falls, he looks forward to see if there is anybody coming to help him, but when an elder trips and falls, he looks back to see what tripped him. After 64 years, we should look back to see why we are down. The Tinubu government should reassess its programmes and policies. To do this effectively, he needs to put together intellectually-endowed patriots who do not need his patronage. This advisory body can bridge the yawning gap between the government and the people.
Source: Vanguard News
By Benedict Binebai
Manipulative history often distorts the truth by presenting a biased interpretation of events, omitting key facts, and misrepresenting evidence to fit a specific narrative or ideology. This can be achieved through propaganda, simplification, or stereotyping, which can be used to influence opinions or beliefs.The Itsekiri history of Warri justifies the subheadings of manipulative history in the following ways:
Biased Interpretation
The Itsekiri narrative often portrays themselves as the sole founders and owners of Warri, downplaying the roles and contributions of other communities, such as the Urhobo and Ijaw. This selective presentation of facts supports a predetermined narrative of Itsekiri dominance and ownership.
Omission of Key Facts
The Itsekiri narrative often omits or glosses over the historical conflicts and power struggles between the Itsekiri and other communities, such as the Urhobo and Ijaw. This omission of key facts creates an incomplete and inaccurate picture of Warri’s history.
Distortion of Evidence
The Itsekiri narrative often misrepresents or manipulates historical evidence to support their claims to dominance and ownership. For example, they may emphasize their historical relationships with European colonizers to justify their perceived superiority over other communities.
Propaganda
The narrative often uses emotive language and loaded terminology to influence readers’ opinions or beliefs. For example, they use terms like “founding fathers” or “traditional owners” to emphasize their perceived historical rights and privileges.
Simplification or Stereotyping
The Itsekiri narrative often oversimplifies the complex historical relationships between the Itsekiri and other communities, portraying themselves as the sole beneficiaries of Western education, Christianity, and modernization. This oversimplification perpetuates negative stereotypes about other communities and reinforces Itsekiri exceptionalism.
Lack of Transparency
The Itsekiri narrative often lacks transparency regarding its sources, methods, and potential biases. This lack of transparency makes it difficult to evaluate the historical narrative critically and identify potential manipulations or distortions.
Emotional Manipulation
The Itsekiri narrative often uses emotive appeals or sensationalism to elicit a specific response or reaction from readers. For example, they may emphasize their historical cultural heritage or traditional practices to evoke a sense of nostalgia or pride, while downplaying the cultural heritage and traditions of other communities.
By examining the Itsekiri history of Warri through these subheadings, it becomes clear that the narrative exhibits characteristics of manipulative history, which can be used to justify a particular agenda or ideology.
Consequences of Manipulative History
Manipulative history can have far-reaching consequences, including the perpetuation of biases and stereotypes, justification of oppression or dominance, and erosion of trust in historical narratives and institutions. By distorting the past, manipulative history can create a false narrative that supports a particular agenda or ideology, leading to ongoing social and cultural tensions. This can contribute to polarization and conflict, as certain groups may feel marginalized or excluded from the dominant narrative.
The consequences of manipulative history can also be seen in the loss of cultural heritage and the undermining of critical thinking. By erasing or distorting certain narratives or perspectives, manipulative history can lead to a lack of understanding and appreciation for the complexities of the past. Furthermore, manipulative history can inform poor decision-making and policy development in the present, as inaccurate lessons are drawn from a distorted past. Ultimately, manipulative history can have a profound impact on our understanding of ourselves and our place in the world, highlighting the importance of promoting accurate and nuanced historical narratives.
Column – IduwiniVoice
Where falsehood reigns for decades, truth can reign everlastingly. This underscores the enduring power of truth, even in the face of prolonged deception. This notion is particularly pertinent in contexts where misinformation and falsehoods have been deeply ingrained in societal narratives, such as in the case of the “Warri Falsehood” and the “Warri Truth.” Here, the city of Warri in Nigeria serves as a microcosm for the struggle between falsehood and truth, where decades of misrepresentation and distortion can be challenged by the emergence of authentic voices and narratives.
The Warri Falsehood may manifest in various forms, including historical revisionism, cultural appropriation, or the suppression of marginalised voices. For instance, the dominant narratives surrounding Warri’s history and culture may have been shaped by those in positions of power, often to the detriment of the city’s indigenous communities. However, the Warri Truth represents a counter-narrative that seeks to reclaim and reassert the authentic experiences and perspectives of the region’s people. This truth-telling can take many forms, including art, literature, and oral traditions.
The struggle between the Warri Falsehood and the Warri Truth is not merely an academic or intellectual exercise; it has real-world implications for the people of Warri and beyond. When falsehoods are allowed to reign unchecked, they can perpetuate harm, injustice, and inequality. Conversely, the emergence of truth can be a powerful catalyst for healing, reconciliation, and social change. By amplifying the voices and stories of marginalised communities, the Warri Truth can help to create a more nuanced and accurate understanding of the region’s history and culture.
Ultimately, the triumph of truth over falsehood requires a sustained commitment to critical inquiry, cultural preservation, and community engagement. As the people of Warri and other affected communities continue to challenge dominant narratives and assert their own truths, they can create a more just and equitable society. By embracing the complexities and diversity of their experiences, the Warri Truth can reign everlastingly, providing a powerful testament to the enduring power of authenticity and resilience.
Truth is God’s greatest virtue of existence; let us respect and celebrate it.
Igumugumu
Prof. Benedict Binebai
The chains that bind us come in many forms – oppression, ignorance, fear. They weigh us down, restrict our potential, and silence our voices. But there is a powerful force that can shatter these chains: truth. When we confront the truth, no matter how difficult or uncomfortable, we begin to break free from the shackles that hold us back.
Truth has a way of illuminating the darkest corners of our minds and societies. It exposes the lies, the injustices, and the inequalities that perpetuate our bondage. As we embrace the truth, we gain the strength and courage to challenge the status quo, to demand change, and to fight for our rights. The chains that once bound us begin to weaken, and we start to feel the warmth of freedom’s breeze on our skin.
Breaking chains with truth is not a one-time event; it’s a continuous process. It requires vigilance, determination, and a commitment to seeking knowledge and understanding. As we uncover more truths, we become more empowered to take control of our lives, to make informed decisions, and to shape our own destinies. The chains that once held us captive begin to crumble, and we emerge stronger, wiser, and more resilient.
When we break chains with truth, we not only liberate ourselves, but also inspire others to do the same. Our stories, our experiences, and our triumphs become beacons of hope for those still trapped in the darkness of ignorance and oppression. As we march forward, hand in hand, truth becomes the rallying cry that unites us in our quest for freedom, justice, and equality. Together, we can shatter the chains that bind us and forge a brighter, more enlightened future.