Opinion
FLOODING: “Despite the Huge Amount Received, the Niger Delta States Still Experience Perennial Flooding” Mulade Laments
* Calls for Judicious Use of Ecological Funds, Blames Persistent Flooding on Governors’ Failure
Warri – Renowned Niger-Delta born environmental and development advocate, Comrade Mulade Sheriff, has re-emphasized the need for the state government to judiciously apply the ecological funds to address and tackle the perennial flooding and erosion in the region.
According to the environmental advocate, while the federal government has spent over N600 billion to various States in the country for ecological funding and erosion control, he lamented that though the Niger Delta governors received a larger chunk of the funds, no significant impact has been made over the last 10 years.
“We commend the federal government for the support towards reducing ecological impact in the various flood prone states with erosion issues.
“For the Niger Delta States, there has been no improvement in the past 10 years. Despite the huge amount received, the Niger Delta States still experience perennial flooding, loss of lives, destruction of livelihood, and shortage of food as well as increase in unemployment due to washing away of farmland and crops,” he lamented.
The development advocate took a swipe at the Niger Delta governors for turning the ecological fund into a looting jamboree through the setting up of what he described as “political Flood Management Committee” that are used to siphon away funds meant to address the perennial flood issue.
“It is imperative to State that failure of government at all levels is one of the greatest reason for the occurrence of the continuous flooding, loss of lives and destruction of properties in the Niger Delta States. Despite the huge investment of ecological funds in the region, the funds are diverted and swallowed up by political elites or gladiators of the region.
“Political overbearing coupled with corruption have made the Niger Delta governors not to properly put in place measures to tackle and address this critical issues.
“Rather, in order to cover their failure and mismanagement of the funds, they set up a political Flood Management Committee in some state to oversee the impact of the flood with the means to siphon millions of naira at the erection of temporal IDP Camps without regard for modern facilities, portable water, sanitation and hygienic environmental measures. There is no proper drainage system, natural waterways were blocked by building houses on water courses and deforestation by community members,” he added.
Mulade therefore called on the Niger Delta States to instead establish an agency that will tasked with oversight functions on the issue of perennial flooding in the region.
“The Niger Delta States need to create agencies saddled with specific responsibility to manage the funds, and respond to the construction of storm water dam systems, open existing drainage systems, and natural waterways,” he proffered.
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.