Opinion
POLITICAL INTRIGUES AND THE FALLACY OF LOYALTY IN NIGERIA: THE WIKE CONUNDRUM.
“The more you look, is the less you see” – Max Romeo and the Upsetters.
In Nigeria, politics is a complex and intriguing race to be ahead of others – a conspiratorial race mainly geared towards a politician’s clout directly linked to the resources they can amass, and attract for their constituents. Only in Nigeria, someone who took fourth in a gubernatorial electoral contest was declared winner by the Supreme Court. Only in Nigeria, one who did not participate in a party primary election was declared the flag bearer of a political party, and subsequently won in the general election to become a Senator. Lest I forget, unlike Nelson Mandela, who after his release from prison, aspired to the Presidency of his country, South Africa, campaigned vigorously across the country and won the election; in Nigeria, a candidate of a political party who was in prison at the time of the campaigns and on election day, so could not campaign, and participate physically in the election, won the Senatorial election. These are impossibilities that can only be attained in the land of “anything is possible and achievable” – Nigeria; how laughable!
In every Nigerian administration, alongside the formal cabinet sanctioned by law and recognized by the populace, there exists a clandestine “kitchen cabinet”; not referring to the actual furniture! In recent times, numerous political analysts have pointed out the presence of such a “kitchen cabinet” within President Bola Ahmed Tinubu’s administration. It is purported that President Tinubu leads this covert group, which notably includes Senate President Godswill Akpabio and the Minister of the Federal Capital Territory, Nyesom Wike, whom they mockingly label as embodying “the three arms of government – executive, legislature, and judiciary respectively.” Additionally, the Chief of Staff to the President, Femi Gbajambiala, wields substantial influence, serving as the vital link to the President himself.
These individuals wield such tremendous authority that their words and actions seem to carry the weight of law – they have become unrestrained and dictatorial! Unchecked power resembles a drunken driver, oblivious to when to slow down. Likewise, unrestricted power can be likened to a bomb in the hands of a madman; such a figure will not only wreak havoc upon others but will inevitably bring about their self-destruction. Nevertheless, it is crucial to remember that unchecked power is akin to a storm; despite its fierce onslaught, with thunder and lightning, it will eventually yield to sunshine and tranquility in due time.
What many believed began as a benign “we we” arrangement in Abuja is morphing into a frenzied scramble for resources akin to fowls fighting over scraps, each peck going directly into its own gullet, oblivious to the fact that other fowls need nourishment too. Wike may have been one of those who constructed the elaborate setup, helped organize festivities, and even contributed Rivers State resources to the ongoing “Owambe Party” in Abuja. However, he ought to realize that indulging excessively in feasting, drinking, and dancing more than the original architects of the gathering will lead him to be perceived as a glutton and a reckless drunkard, ultimately barred from returning home on the same flight by the Capone’s Bouncers. Indeed, scrutiny is upon him; they are acutely aware that one who would betray a sibling for a mere plate of porridge would not hesitate to sell out an outsider for a handful of coins.
“Political Intrigues and the Fallacy of Loyalty in Nigeria: The Wike Conundrum”, encapsulates the fascinating political interplay of cunning, deception, and treachery taking place in Abuja. While Nyesom Wike performs the dirty work for the Capone in Aso Rock, Akpabio, in tandem with Gbajambiala, seizes the rewards, all the while the mastermind “pretends to be sleeping” – echoing the passive demeanor of former President Goodluck Jonathan.
Effective leadership requires a calm demeanor, respect, and the capacity to unify and lead impartially. In stark contrast, a bitter leadership style fails to foster healing and harmony; instead, it often cultivates negativity, resulting in failure and ultimately, self-destruction.
Is it truly mere happenstance that the appointed Administrator for Rivers State originates from Akwa-Ibom, Akpabio’s own state? Is it just an accident that the headquarters of the newly established South-South Development Commission, SSDC., recently enacted into law, is positioned in Akwa-Ibom? Is it simply coincidence that the inaugural Chairman of the SSDC is also a native of Akwa-Ibom? Is it a fluke that the Tai Police Training School designated for Rivers State has been relocated to Akwa-Ibom?
It is undeniable that Wike’s obstinate rejection of the sage counsel and heartfelt appeals from distinguished Rivers individuals and national figures, such as Siminalayi Fubara, to pursue peace and open dialogue with the Siminalayi Funara administration, has resulted in strife within his own State. This discord ultimately prompted President Tinubu to declare a state of emergency in Rivers. The selection of Vice Admiral Ekwe Ibas, who is not a Rivers native, has laid bare the State’s sensitive affairs to external observers, who would not have gained access to such confidential matters had Wike prioritized harmony. In Nigeria, where political maneuvering often serves as leverage, the potential for wielding hidden knowledge against him and the State in the future is not far-fetched.
Evaluating the consequences stemming from the suspension of democratic governance due to the emergency rule, alongside the actions and inactions of both the Federal and Rivers State governments, it is my assessment that Wike has made one of the most detrimental political choices in his career. He seems to have been utilized and subsequently cast aside, losing significant ground in the Rivers power dynamics and at “the top.” “When a king loses grip of his throne, his followers will look for a new throne.” It is my hope that the emergency rule being hailed by the “Wikeists” will ultimately serve the people of Rivers well, and that their celebratory mood will endure the test of time.
There is a saying among the Ijaw that goes, “etei mene yei me, emu weri mene bra ke, enanamo yei kpo ebamu weri mene.” This conveys the wisdom that as one criticizes the partner they are parting with, they will also inevitably cast aspersions on the one they are preparing to join with.
Wike is notably unpredictable; he engages in disparagement and ridicule of any individual or community that dares to disagree with him, despite the reality that many of those he derides, particularly within the Ijaw community, are in fact among his greatest benefactors and supporters.
I feel a measure of pity for him because one who chooses to demolish their own foundation for the sake of outsiders will find themselves without a shelter when hardship arises!
In conclusion, the political landscape in Nigeria, characterized by intrigue and manipulation, mirrors a battleground where alliances shift and loyalties are often fleeting. As the unfolding drama around Nyesom Wike illustrates, the struggles for power and recognition can transform even valued leaders into pawns in a larger game dictated by self-interested actors. The pervasive sense of betrayal and self-aggrandizement highlights the complexities of governance in a nation where the principles of unity and solidarity are regularly undermined by personal ambitions. Ultimately, Wike’s predicament serves as a poignant reminder of the dangers of turning against one’s own constituency for the transient allure of power, revealing that in the turbulent arena of Nigerian politics, one’s fate is often dictated not by merit but by shifting allegiances and hidden agendas. It underscores the necessity for integrity and genuine leadership, for without these, the cycle of betrayal and chaos is destined to repeat, leaving communities fragmented and their leaders adrift in the stormy seas of political opportunism.
Where is Nyesom Wike, Lere Olayinka?!
Hon. Prince Augustine Edumogiren writes from Ayakoromo Town, Delta State.
March 31, 2025.
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.
Opinion
Egbesu Religion: A Sacred Covenant with the Ijaw Elohim – Revival, Dialogue, and Cultural Significance
By: Prof. Benedict Binebai
Egbesu Religion: A Sacred Covenant with the Ijaw Elohim. In a moment of profound sanctity and timeless significance, the ancestors of the Ijaw people forged an enduring covenant with Egbesu, the majestic Elohim of the Ijaw planet Earth. This hallowed indigenous religion of the Ijaw, steeped in the mists of tradition and mysticism, found an epoch of unparalleled prominence in the Tompolo era. Through indefatigable efforts, Chief Dr. Government Oweizide Ekpemupolo—a former militant general turned venerable chief priest of Egbesu and kindred deities—laboured zealously not only to revive the splendour of this ancient faith but also to unfurl its essence onto the national and global stage. Amidst this renaissance, many across tribal boundaries and geographic landscapes who align themselves with Tompolo and partake in the contemplation, discourse, and practices pertaining to the Egbesu religion have been branded by others as pagans and devotees of idols, couched in eloquent yet often contentious terminology.
The narrative of Egbesu’s sacred bond with the Ijaw ancestors is one of mystical grandeur, where the Elohim Egbesu reigns as a potent symbol of justice and spiritual vigour in the Niger Delta’s cultural tapestry. Chief Ekpemupolo’s endeavours have woven a compelling narrative of revival and outreach, embedding the Egbesu religion in broader dialogues of culture and spirituality. Yet, this visibility has drawn diverse perceptions, with some viewing adherents through the lens of traditional paganism or idolatry. Developing and practising the Egbesu religion isn’t satanic, nor is it sin or idolatry. Egbesu is worshipped by Ijaw faithful as a national divinity, akin to how Indians, Chinese, and Japanese people worship their own divinities. The worship of Egbesu is deeply rooted in Ijaw spirituality, symbolising hope, freedom, and development. Criticism of Egbesu worship may stem from cultural and religious differences, lack of understanding, or historical contexts of traditional religions facing suppression or criticism.
Just as the *luminous tapestries of Hinduism* weave through the cultural fabric of India, the *ancient wisdoms of Buddhism and Taoism* cascade like mystical rivers through China’s spiritual landscape, and the *ethereal beauty of Shintoism* whispers secrets of nature to the soul of Japan. The Egbesu religion plays a vital role in Ijaw spirituality and cultural identity. Egbesu worship involves elements like rituals and symbols, emphasising Egbesu’s sacred nature in Ijaw tradition. They have their indigenous religion, which they built and protected over time. These are globally accepted religions that defer from Christian⁶ religion in terms of worship. They have different methodologies. Interestingly, Indian, Chinese, and Japanese Christians have not condemned those religions the way the Ijaws are doing to their own cultural religion. In a harmonious ballet of beliefs, these Eastern nations embrace their traditional faiths with a grace that bespeaks deep cultural reverence. Amidst the pluralistic melodies of their societies, Christians in these lands coexist with indigenous traditions in a symphony of spiritual diversity. Cultural diversity and religious freedom are fundamental aspects of human societies, contributing to the richness and complexity of global interactions. Respect for diversity, protection of rights, and cultural exchange promote peaceful coexistence and dialogue. Challenges include balancing rights and sensitivities, promoting understanding, and addressing discrimination. Examples of cultural and religious diversity include multicultural societies, interfaith dialogue, and cultural festivals showcasing diversity and promoting inclusivity.
Promoting interfaith dialogue involves fostering understanding, respect, and cooperation among people of different religious backgrounds. This can be achieved by *Encouraging Open Conversations*: creating spaces for people from different faiths to share their beliefs, practices, and values; *Focusing on Commonalities*: highlighting shared values like compassion, peace, and community service to build bridges; *Educating About Different Faiths*: learning about other religions fosters empathy and reduces misconceptions; *Organising Interfaith Events*: activities like interfaith prayers, cultural festivals, or community service projects promote unity; and *Engaging in Respectful Listening*: listening to others’ perspectives without judgement to build trust. Benefits of interfaith dialogue include promoting peace and understanding, encouraging cooperation, and enhancing cultural awareness. Challenges involve respecting differences, avoiding proselytising, and building trust gradually.
Chief Dr. Government Oweizide Ekpemupolo (Tompolo) is the spiritual overlord, playing a pivotal role in revising and revitalising the Egbesu religion. Through his indefatigable efforts, Tompolo has brought significant attention to the Egbesu religion, embedding it in broader cultural and spiritual dialogues. His work has been instrumental in the revival of the Egbesu faith among the Ijaw people.