Tag Archive | "Nigeria"

Protests in Nigeria, South Africa in support of Palestinian rights

Hundreds took to the streets in the south-western Nigerian city of Iwo (Osun State), in a march organised by Nigerian Friends of Palestine on 30 March, 2019 [File photo]

Hundreds took to the streets in the south-western Nigerian city of Iwo (Osun State), in a march organised by Nigerian Friends of Palestine on 30 March, 2019 [File photo].

Nigerians and South Africans joined tens of thousands of Palestinians in the Gaza Strip in commemorating the first anniversary of the Great March of Return and Palestinian Land Day on Saturday.

On Saturday, hundreds took to the streets in Iwo, in a march organised by Nigerian Friends of Palestine. “Until freedom is attained we will remain committed to the Palestinian cause,” spokesperson Daood Imran Molaasan told the Afro-Palestine Newswire Service.

Today, we are defending a just cause and we need not be Palestinians or Muslims to do so

he added.

Other Nigerian rights activists and Muslim scholars have hailed Palestinians for resisting the occupation by Israel.

“The Palestinian struggle is about the existence of a generation of people who keep fighting, and they must continue to sustain the struggle until justice is achieved,” said Nigerian author and veteran broadcast journalist, Abdur-Razaq Abdus-Salam.

READ: South Africa to downgrade Israel diplomatic mission

South Africans also gathered at Constitutional Hill in Johannesburg for a tree-planting ceremony and protest organised by the Palestine Solidarity Alliance to commemorate Palestinian Land Dayand the anniversary of the Great March of Return on Saturday.

Over 260 Palestinians have been killed by the Israeli army over the last year during protests that aim to challenge Israel’s blockade of the Gaza Strip. Palestinians are protesting calling for an end to the 12-year Israeli siege on the enclave and to return to the homes from which their families were forcibly displaced to make way for the creation of the state of Israel in 1948.

READ: Nigerian Muslim body calls for sanctions on Israel

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The 4th July parliamentary coup in Nigeria


The call on Bukola Saraki, the senate president, to assume the position of acting president because the president and acting president were allegedly out of the country, was not only contrary to the provisions of the constitution but had all the elements of a coup d’état.

In reviewing the farcical coup—orchestrated by the President of the Nigerian senate, Bukola Saraki—that took place on Tuesday, 4 July 2017, we were reminded of the French coup of 1851 by Louis-Napoleon Bonaparte and the analysis by Karl Marx.

Since the French constitution prohibited an incumbent president from seeking re-election, Louis Bonaparte (Napoleon Bonaparte’s nephew) who was elected president in 1848 was due to leave office in 1852. On 2 December 1851, President Louis Bonaparte staged a self-coup as his followers broke up the French Legislative Assembly and established a dictatorship. A year later, he proclaimed himself Emperor Napoleon III.

In The Eighteenth Brumaire of Louis Napoleon, Marx, referencing the coup of 18 Brumaire, November 9, 1799, that brought General Napoleon Bonaparte, the uncle, to power, described how the class struggle (political crisis) in France “created circumstances and relationships that made it possible for a grotesque mediocrity (Louis-Napoleon, the nephew) to play a hero’s part.”

The political crisis in Nigeria is creating circumstances in which swindlers in the corridors of power and scoundrels posing as lawmakers are playing the part of heroes. And so, it came to pass that Nigeria’s senate president, Bukola Saraki, whose rap sheet is long enough to sew prison uniforms for every member of our notorious National Assembly, prevented himself from being sworn in as acting president of the country on July 4, 2017, and thus saving our fledgling democracy.

In the preface to the third German edition of The Eighteenth Brumaire of Louis Napoleon in 1885, Engels concluded that “Marx came out with a concise, epigrammatic exposition that laid bare the whole course of French history…and in so doing did not even need to treat the hero of the coup d‘état otherwise than with the contempt he so well deserved.” The “hero” of the parliamentary coup of 4 July in Nigeria deserves all the contempt we can muster!

On a day that will perpetually live in infamy, Bukola Saraki, using his sidekicks, Eyinnaya Abaribe and Kabiru Marafa, and much to the approval of other senators toadying to their emperor, otherwise known as senate president, sought to undermine the constitution and illegally overthrow the government of the Federal Republic of Nigeria of which he is a highly placed member—the third in the hierarchy. The details of that coup, orchestrated by anti-democratic forces, would have been laughable if not that they are tragic.

After two weeks of vacation, Saraki and his colleagues resumed in their severely desecrated chamber and the main order of business, amid the political tension and excruciating economic conditions, was a scheme to overthrow the acting president, Prof Yemi Osinbajo.

Saraki had hardly finished reading a letter from the acting president requesting the senate’s confirmation of the appointment of Lanre Gbajabiamila as the Director General, National Lottery Regulatory Commission, when the senate’s unrepentant paedophile, Ahmed Sani Yerima, raised a point of order to initiate discussion on the acting president’s position on the confirmation of nominees.

In a voyage of crass mischief and pathetic misunderstanding of the acting president’s stance on the power of the senate to confirm nominees from the executive branch, Yerima guided his colleagues to adopt the erroneous position that since the acting president believes the senate lacks the power of confirmation, there was no point entertaining letters from the executive branch asking for confirmation of nominees.

But Nigerians know that this mischief was aimed at undermining the acting president by twisting his position on the senate’s power to confirm executive nominees. His position was strictly in respect of the Chairman of the Economic and Financial Crimes Commission (EFCC) and others in that category. What he said after the senate’s refusal to confirm Ibrahim Magu as Chairman of EFCC following two appearances was that the presidency ought not to have sent Magu’s name for confirmation because the nominee did not belong in the category of appointments that the constitution empowers the senate to confirm.

This position was what these malefactors pretending to be lawmakers twisted to suit the grand plot they have long nurtured to subvert democracy. With Prof Osinbajo now head of government, in acting capacity, they must have reasoned that it would be much easier to finally undo the presidency and launch a process of floating an ultra-ambitious Saraki—a man who already sees himself as the putative leader of Nigeria—as the acting president and ultimately the president. Saraki knows there is no other way to the presidency for him except through this despicable and farcical route.

In acting out the plot, our senators, whose mendacity knows no bounds, took the first step by discussing Yerima’s point of order and resolving not to take any more requests for confirmation of nominees from the presidency until Ibrahim Magu is removed from office. Enter Dino Melaye, Saraki’s lapdog, who is battling furiously to stave off an imminent recall from the senate by his constituents.

Not to be outdone on this occasion, this minion of a senator tried to impugn Magu’s qualification for the job of EFCC chair. For an unabashed liar and a man with the putrid air of certificate forgeries—including claims of degrees from Harvard University and London School of Economics that have been refuted by both institutions—still hanging thickly around him, Melaye must have balls the size of a football to question anybody about his or her qualification for public office. Saraki and his dissolute co-travellers made it clear that if Ibrahim Magu is not sacked there would be severe consequences, including impeachment, even if not expressly stated. But as far as most Nigerians can tell, impeachment is what these senators have in mind.

Bent on undermining the laws of the land, our idle senators veered from Ibrahim Magu to the Independent National Electoral Commission (INEC). Ike Ekweremadu, a lawyer, and the deputy senate president, took the floor and told the world that the issue of the recall of Dino Melaye was “dead on arrival” and that INEC had to seek the senate’s ratification before it could conclude the recall process. To impress his team of approving nitwits, the addle-headed senator emphasized with overt disdain and arrogance that the electoral body, even by doing their job as stipulated in the constitution, was “wasting their time” with respect to the matter.

When a man of the status of Ekweremadu, touted to be specialized in the workings of the constitution as a lawyer, pronounces in so scandalously expedient manner that an agency of government performing its duties as mandated by the constitution is engaging in a futile exercise, one can conveniently say there is no hope for Nigeria.

Such lawlessness and disregard for due process is the hallmark of the 8th senate, constituted by the worst group of senators since the return of democracy in 1999. When one of their own, Ali Ndume, called on Saraki and Melaye to clear themselves on the issue of non-payment of the requisite import duty for a bulletproof Range Rover SUV imported by the senate president and allegations of certificate forgery respectively, like the pack of debauched gangsters that they are, they descended on him and suspended him for six months.

So desperate has this senate become in their subversive agenda that it would make nothing of frustrating the executive—and grounding the country in the process—in virtually all matters, including the national budget which they have turned into a cash cow. They have ingloriously padded the national budget, arrogated to themselves the power to alter the budget, illegally removed planned national projects and shamelessly and criminally inserted so-called community projects, a euphemism for grand theft.

Now, to their ultimate goal. They can deny it as much as they like and their leader can feign disinterest, but the very irresponsible and disgraceful contribution of Eyinnaya Abaribe, pointing sinisterly to a non-existent vacuum in the leadership of the country and calling on Bukola Saraki, the senate president, to assume the position of acting president because in Abaribe’s warped logic, and contrary to the provisions of the constitution, the president and acting president were out of the country, has all the elements of a coup d’état.

For the record, the acting president went to Ethiopia to represent Nigeria at the 29th Ordinary Session of the Assembly of the African Union on Monday, July 3, 2017, and returned to Nigeria the same day. Not that it really mattered because, whether in or out of the country, the leader of any nation remains so, unless, in the case of Nigeria, he or she notifies the National Assembly of their inability to perform that role. The fact that our senators knew that no letter was transmitted by the acting president to the National Assembly did not stop Abaribe’s odious submission from receiving a raucous applause by our law-making cheerleaders.

It stands to reason that if the acting president was not in the country when Abaribe moved his criminally audacious and absurd motion, the Nigerian military would have been justified in taking over to “save the country”. We think Saraki and his cohorts have fired the first salvo. Despite their failed coup, they are not giving up and they will stop at nothing until they achieve their aim or drag the whole country down with them.

The masses who bear the brunt of the evil machinations of the Nigerian senate would have to find a way to get rid of these lawless lawmakers who have weighed down the country’s democratic process by their inordinate ambition, greed and corruption. Our senators have repeatedly trampled on the constitution, so looking toward the constitution for guidance is not an option. Recall is clearly not an option.

By their coup of 4 July, Saraki and his gang of pseudo-democrats are inviting a coup. Except that this time, the coup will be by the mass of our people, a popular revolutionary uprising. And the consequences are better imagined!

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We Are Nigerians: A statement on current developments in Our Land


A group of Nigerian citizens has expressed serious concern about the state of the nation, citing rising intolerance, violence and division. They call upon leaders at all levels and the people to confront the growing sense of uncertainty and fear by taking action to reassure all that there is a clear pathway to equity, unity and security in Africa’s most populous nation.

Recent drums of division, violence and intolerance beating across the federation underscore the growing frustrations of Nigerians everywhere. A peculiar brand of toxic communication has enveloped our public affairs, threatening to pollute the relationships of people and communities that have – despite occasional challenges – largely co-existed in relative peace with one another.

Voices of agents of violence and division now command the most attention from both within and beyond government. A growing sense of uncertainty and fear begs for immediate action to reassure Nigerians that there is a clear pathway to equity, unity and security.

All these take place at a time when our country is going through a difficult period of uncertainty. Communities live with a sense of deepening insecurity while citizens feel an equal threat to their livelihoods, together leading to a pervasive sense of institutionalised inequities, rising hate and deepening division. The frustrations triggered by these challenges can easily get out of hand or be exploited by the recklessness of desperate politicians and identity entrepreneurs or their agents. This cannot be allowed.

These developments are the cumulative result of leadership failures and poor choices over the years at various levels, including government, political parties, security agencies, business, traditional institutions, communities, places of worship, schools, and civil society across the country.

The consequences of these failures now confront us as a people with an existential threat of potentially profound significance. Inspired by this realisation, we believe it is important to evolve an agenda of urgent steps to address these rumblings of discontent and division.

Against this background, we the undersigned Nigerians, driven by our faith in the potential of Nigeria and our appreciation of the value that each and every Nigerian has in making it a country we can all be proud of, have come together to make this statement. We are bound together by shared values of belief in unity, equality, justice, responsible citizenship, the inherent worth of every human being and, most importantly, by commitment to shared bonds of friendship and citizenship which transcend religion, ethnicity or other narrow identity. We are, to put it simply, all Nigerians.

Troubled by the state of affairs in our country we wish to state that:

  1. The Federal Republic of Nigeria is richly endowed and all communities found in it belong to it. All citizens and communities as well as succeeding generations of Nigerians, without discrimination on any grounds such as political or other opinion, origins, religion, gender or status have an equal stake in sustaining and improving the many bonds that connect us.
  2. Government at all levels, including federal, state and local government, must take urgent steps to address the prevailing economic situation and stem the growing patterns or perceptions of chronic inequity, alienation and discontent across the country.
  3. Government at federal, state and local levels has the primary duty to secure public safety and wellbeing and show that Nigerian lives matter. Accordingly, it must enlist the full support and participation of Nigerians everywhere in confronting the underlying causes and growing incidents of violence, division and hate wherever these occur. Individuals or groups who by their words or other conduct constitute threats to lives and property of Nigerians or to our collective coexistence should be dealt with swiftly, firmly, lawfully and without discrimination on any grounds such as political or other opinion, origin, religion, gender or status.
  4. Civic groups, including those founded on identity such as faith or ethnicity, have a particular responsibility to discourage hate, division and violence. Together with the media, including social media, we all have a duty to amplify voices of reason over and above the voices of division. We must not subscribe to or sustain the emergence of a single narrative of strife and hate amongst Nigerians. There is an urgent need to promote and amplify narratives that bring us together and encourage improved engagement across ethnic and religious divides as well as collective action against bad governance wherever it exists in the country.
  5. In the immediate future, these problems of national cohesion could easily spiral out of control if we do not prepare adequately to meet the challenges of Nigeria’s rapidly growing population and the accompanying crisis of social exclusion among our youth population. To meet this challenge, government at all levels should prioritise effective investment in academic and vocational education, enlightenment, innovation and skills on a sustained basis. For this purpose, Nigeria needs to urgently roll out an inclusive national plan on education, innovation and skills that is both fit for purpose and implemented effectively. Such a plan should be built on partnership with private and voluntary sectors, with room for complementary investments from Nigeria’s international partners.
  6. None of this can be achieved unless we commit at all levels to zero-tolerance for impunity by improving the performance and credibility of the institutions and processes of accountability, including the police, judiciary and security agencies.
  7. At this time more than ever before, we urgently call all leaders, including elected, appointed, community, traditional, civic, and faith leaders, to show true leadership and transcend divides of partisan politics, religion, origins, geo-political zones, or hemispheres of north and south. Nigeria is our home and the only country we have. Every Nigerian owes it as a duty to work for the best interest of this country. Many of us already know first hand that Nigeria’s diversity is a valuable resource and source of strength but we need millions more to realise this and we can only do this if we are willing to constructively engage these issues that challenge us as a country.
  8. We commit to working together to advocate these values and call on all Nigerians who share these values to stand firm and speak out loudly in favour of peace, equity and social justice in our land. We call on them to speak out in favour of meaningful dialogue, which alone can bring lasting resolution to the multi-faceted issues that threaten to consume us. We ask them to speak up and take back our destiny from those who believe that what differentiates us is more important than what unites us and the great potential we have to achieve more together. We owe it to ourselves to create the enabling environment and structures for peace, prosperity and development and we cannot do this if we continue to disdain each other. We call for calm and mutual respect across peoples wherever we are so that, living and working together, what we dream of for ourselves and our children can be achieved.



Amb Fatima Balla, mni

Prof Adele Jinadu

Fatima Wali-Abdurrahman

YZ Y’au,

AVM Andy Giwa Tsakr (Rtd)

Dr. Jibrin Ibrahim

Ayo Obe

Dr. Chris Kwaja

Femi Edun

Saka Azimazi

Auwal Musa (Rafsanjani)

Prof Awwal Yadudu

Kola Awodein, SAN

Ayisha Osori

Innocent Chukwuma

Dr. Kole Shettima

Yemi Candide-Johnson, SAN

Ini Abimbola

Musikilu Mojeed

Dr. Chidi Anselm Odinkalu

Col. Kingsley Umoh

Dr Hussaini Abdu

Hubert Shaiyen

Ibim Semenitari

Dr. Ayesha Imam

Dr. Abubakar Siddique Mohammed

Mabeiam Gloria Ballason

Abdulkhalid Ali Baba

Mohammed Sani

Habiba Balogun

Adeshina Oke

Ezenwa Nwagwu

Usman Abdullahi

Franklin Acho Nlerum

Niyi Yusuf

Jaye Gaskiya

Solomon Uwaifo

Mohammed Sabo Keana

Hassan Usman

Ifeoma Malo

Segun Olukoya

Udo Jude Ilo

Ige Igeoluwa

Muhammad Ibrahim

Abiodun Baiyewu

Prof Mohammed Yahaya Kuta

Ozolua O. Giwa-Amu

Prof. Mohammed Kuna

Chido Onumah

Prof. Sam Egwu

Dr. Clement Adibe

Barnabas Omali

Nike Desouza

Dr. Amina Salihu

Dr. Jude Ohanele

Mohammed Alfa

Oladayo Olaide

Idayat Hassan

Orode Doherty

Fidelis Duker

Ifeoma Fafunwa

Sutura Aisha Bello

Wole A. Akande

Kunle Ajagbe

Atose Aguele

Gbenga Sesan

Hamza Grema Mohammed

Prince Paul Adelabu

Chris Enete

Roz Ben-Okagbue

Martin Obono

Hamza Atta

Prof. Adesoji Adesugba

Akeem Baiyewu

Omu Obilor

Dapo Olorunyomi

Bashir Yusuf Ibrahim

Ifiok Babatolu

Clement Nwankwo

Fawzia El-Nur

Mohammed Bello Tukur

Nnanna Ude

Aisha Waziri Umar

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The Ogoni tragedy revisited

Premium Times

Much has changed about Ogoniland twenty years since the death of Ken Saro-Wiwa and his eight comrades. With the Niger Delta flush with money and arms, rebels and criminals now have more bargaining power. Some observers claim they have the capacity to cause mayhem on the scale of Boko Haram. The only thing not to have changed is the anger the Ogonis feel towards the Nigerian nation. And that is a ticking time bomb.

A little over twenty years ago, the Ogoni Nine were hanged in Nigeria sparking off outrage, and causing befuddlement and repercussions against the General Sani Abacha regime. Ken Saro-Wiwa, the public face of the Ogoni struggle, became an icon of resistance after he had spent the latter part of his tragically curtailed life as the voice of the voiceless in the Niger Delta.

Saro-Wiwa possessed all the romantic and leadership qualities to change the course of Nigerian history and not just the Ogoni cause which was informed by a basically ethnonationalist drive. Saro-Wiwa decided to wage his struggle during a dire epoch in Nigeria’s political history. The June 12 presidential election crisis of 1993 was at its height.

Moshood K.O. Abiola had won the elections but was refused his mandate by a selfish cabal headed by the then military ruler of the country, General Ibrahim Babangida. Rather than swear in the winner of the polls, Babangida elected to hand over power to Ernest Shonekan, a former CEO of United African Company (UAC), a multinational corporation with strong colonial antecedents. On the evening Shonekan was delivering his acceptance speech, a huge fly kept buzzing around his head as if it were fecal matter. Shonekan was widely viewed in the West of the country as a betrayer of the broad-based Nigerian democratic cause. He looked weak, ineffectual and spoke in an unvarying and often annoying monotone that appeared to expose a lack of confidence. In just four months, he was duly ousted from power by the gloved fist behind the throne: General Sani Abacha.

Abacha was meant to have retired along with his erstwhile boss Babangida, but it was decided it was better that he remained behind so as to conceal the skeletons and dirty linen of the previous rulers of the country. As they say, never trust anyone with power. Abacha turned out to be probably the worst monster to have ruled the country. Serving the country was the least of his concerns. He merely wanted to gorge himself on the intoxicating spoils of power and nothing else. His public demeanor was inscrutable; taciturn, dour and largely undemonstrative. His eyes remained mostly hidden and his lips barely moved. It was hard to fathom what he was thinking behind those dark sunglasses. But his feudal attitude seemed to disclose one thing: all Nigerians lived at his mercy and he was prepared to wield the big stick to prove the point. And he did often have to prove the point.

Abacha established an elite corps of personal bodyguards headed by the redoubtable Major Mustapha who terrorised and brutalised everyone that crossed him. Distinguished men who were old enough to be his father were reduced to weeping emotional wrecks in short order. Mustapha couldn’t impress himself enough with his inexhaustible capacity for torture. Illustrious professors were reduced to begging for their sanity and lives. A particular infamous crack shot, Sergeant Rogers, grew to prominence in Mustapha’s elite corps. Rogers is notorious for having slain the gallant and sartorially elegant Kudirat Abiola, the wife of the then detained politician, in broad daylight.

All radical political figures were either to be co-opted or eliminated by the regime. Foremost amongst those murdered was Alfred Rewane who was dispatched of in his twilight years. A few supposed radicals such as Ebenezer Babatope and Olu Onagoruwa joined the Abacha cabinet as ministers and destroyed all their democratic credentials in one stroke. The real radicals were forced to flee abroad for safety.

Abacha indeed became Nigeria’s worst imaginable nightmare. He behaved like a child capable at any moment of the most infernal tantrum; one that meant the power over life and death. He held on to the levers of power like an infant might have clutched bars of candy and wasn’t prepared to let go until all his perceived enemies were dead and buried. His viciousness and oddity haven’t yet been successfully captured in fiction for the mere reason that he exceeds the bounds of the imagination and thus leaves it sorely inadequate.

Psychological oddity

The only artist capable of depicting and satirising this psychological oddity was Fela Anikulapo-Kuti who was well into decline when Abacha took on the reigns of power. Kuti was already ill and slowly dying. Abacha’s anti-drug czar, General Bamayi, sent his goons to Kuti’s residence to have him arrested and handcuffed. Kuti was then paraded before TV cameras, his grey streaked mane wildly unkempt, looking as gaunt as a skeleton and unusually withdrawn. Insiders of the Kuti empire claim this single act of brutal insensitivity more than anything else hastened his death. He died less than a year later.

Bamayi, the spineless general who had ordered the gross violation of the global icon, grinned with a ridiculous gap-toothed mouth over his supposed victory. Abacha and his henchmen were unabashedly anti-culture and civilisation; they were out to kill, maim and destroy because that was what was required to rule and hold onto power. It was this unbridled lust for power that created one of Africa’s most devastating dictators.

It took a great deal of courage to confront Abacha knowing that it could only mean one thing; certain death. Apart from the radical activists who spoke out against Abacha’s inhumanity, mention ought to be also made of the role played by what was left of the independent press.

The independent press was certainly responsible for the myths that built Abacha into a veritable figure of terror. Abacha wasn’t interested in rarefied notions of public relations; he had no public relations machinery worth mentioning to burnish his image. Indeed, it could be said that he had no understanding of the concept, let alone its utility. Within this obvious gap the independent press stepped in.

Abacha emerged as an autocrat who was reckless and whimsical. The state had been hijacked by an unfeeling despot who was in turn ruled by caprice, veniality and unpredictable rage. He held cabinet meetings with ministers individually and not collectively so as to employ the divide-and-rule tactic to maximum effect. Also, he held most of his meetings at night and matters of state languished unattended to. The country teetered on the brink of absolute administrative collapse while he continued to siphon the contents of the national fiscus at a rate hitherto unknown.

Petroleum, the country’s main source of foreign exchange, was controlled by Abacha and his circle of cronies. At one point, he was responsible for the importation of a brand of oil that smelled highly toxic. Dwellers of congested cities groaned and held their breaths as the reek suffocated everyone. In a country awash with natural gas and oil, long queues emerged at gas stations that lasted for weeks. Motorists took to passing nights at the stations waiting for elusive fuel. An exorbitant black market flourished as a result of the artificially created scarcity. Abacha couldn’t be bothered by the muted complaints of the citizenry. Instead, he took to flying in call-girls without travel documents from Asia. He had also become a Viagra addict on account of his insatiable appetites.

When Abacha died mysteriously in 1998, he was rumored to have been indulging his favorite pastime even though his first wife had provided him with almost a dozen children. Abacha was the most unreal anomaly that could happen to any nation. The only suitable comparison to him is Mobutu Sese Seko of what used to be called Zaire. The two despots rather than manage their countries plundered them relentlessly. Zaire, now called the Democratic Republic of Congo (DRC), is yet to recover from the prolonged plunder orchestrated by the Mobutu regime. Mobutuism survives after the fall and eventual demise of Mobutu; it has become a way of life, a systemic form of nation-wide dissolution that has resulted in warlordism, chronic conflict and violence that are self-replicating. These kinds of violence and disintegration were also evident in parts of Nigeria.

It was within this scenario of sociopolitical malaise that Saro-Wiwa launched his project of ethnic self-determination. Abacha reduced the country to a pariah nation when he hanged Saro-Wiwa and the eight others. Nigeria was immediately suspended from the Commonwealth of Nations. The country lost friends, goodwill and considerable standing among the comity of nations and its people suffered immeasurably as a result of this precipitous fall in status. A state that exhibited such a fragrant disregard for human life, democracy and human decency just couldn’t be taken seriously and the only figures to counter this unenviable reputation were its artists of global stature.

Under the Abacha regime, the country was slowly being suffocated by despair, paranoia and the airless claustrophobia engendered by the ruthless police state. Saro-Wiwa’s severest crime was having the courage to dare this state. His death paradoxically was a fervent burst of life amid the zombie-like existence to which many Nigerians had been reduced. His death was the final wail of indomitability in the face of apparent ceaseless and mindless tyranny; a tyranny that subsequently disgorged its tyrant of value and humanity. Abacha stands for a curse everyone struggles to forget while Saro-Wiwa has been transformed into a hero whose promise all and sundry jostle to realise. The despot’s currency is death which causes his irredeemable disappearance while his victim is eventually resurrected by the same death that ends his earthly sojourn.

Incessant outbreaks of violence

The Ogoni crisis which reached its peak in Nigeria in the 1990s has divided all the major stakeholders in the conflict. In this case, the major stakeholders are the Nigerian state, the multinational petroleum concerns, the Ogoni community (along with other oil-bearing communities in the Niger Delta) and the rest of the Nigerian populace. These merely refer to the broad-level stakeholders but there are undoubtedly other important ramifications within the classificatory parameters just mentioned. For instance, within the Ogoni community there are divisions along the lines of those who are pro-government and those who uphold an opposing stance. These divisions run deep and define the more subtle contours of conflict amongst the Ogoni people.

Due to the fact that the major stakeholders of the conflict are unable to reach a consensus as to problem-solving approaches, there have been incessant outbreaks of violence in the Niger Delta region where Ogoni communities are to be found. In this regard, the major policy problem is what approach may be adopted to halt the seemingly unending tide of violence? The oil wealth produced by communities such as the Ogoni is perhaps the glue that holds the Nigerian federation together. The state understands this and this is why it gives knee-jerk responses to any conflict emerging from the Niger Delta. It needs the wealth to keep the various organs of the state apparatus functioning and to prevent the entire nation from grinding to a halt. As such, it has not been absolutely clear to itself about how to keep functioning on the resources provided by petroleum with little or no conflict from the communities that produce them. A large part of this lack of clarity stems from a sense of anxiety. The state often hesitates when it confronts the question: Can the Nigerian state survive without the oil wealth produced by the aggrieved petroleum generating communities?

The major source of conflict between the Ogoni people and the oil-producing communities of the Niger Delta generally on the one hand, and the Nigerian state on the other, is the inability to agree upon an acceptable revenue allocation formula between the two major stakeholders. Nigeria is a federation made up of at least two hundred and fifty ethnicities who often feel distanced from the state. The state is not always viewed as an impartial arbiter and defender of the common good as it is historically an extension of the colonial apparatus. The Nigerian state has also been deformed by decades of military rule and at other instances civilian mismanagement.

Oil wealth, as a result, has been mismanaged and looted by government functionaries and their collaborators in various sectors of society. Of course, the Nigerian state even when admitting to its deplorable history is unwilling to yield to the demands of the oil-producing communities and so the cycle of violence continues. It is not enough to label the youth of the Niger Delta as outright criminals even though there is widespread criminality occurring in the area.

It is important to admit that there has been a dire mismanagement of oil wealth by representatives of the Nigerian state who often work in collision with multinational actors. It is also important to note that ethnicity rather than being mobilised as a rich source of diversity has been deployed by myopic powerbrokers as a chancre of divisiveness. As noted one of the major sources of conflict is the lack of a mutually acceptable revenue allocation formula. This factor generates other problems such as failure to deliver basic amenities of life to the oil-producing communities in view of the stupendous oil wealth they generate.

The areas suffer from overcrowding, poor roads and transportation networks, inadequate medical facilities and educational institutions among other drawbacks. All these further fuel the grievances of the people in those communities. Criminally-minded people in turn exploit these grievances with acts of lawlessness that are conducted on the pretense that they are lashing out against decades of impunity on the part of the Nigerian state. They claim that the state is incompetent, partial and corrupt and has consequently lost the moral high ground by which to act in accordance with their interests.

The activities of these criminal actors often manage to infiltrate those of legitimate social activists working for the improvement of living conditions in the Niger Delta. In other words, illegal armed gangs can be found alongside legitimate social movements ostensibly campaigning for a similar set of social concerns. Sometimes this blurs the demarcation between illegality and proper conduct. This blurring in turn impairs the lens through which policymakers dealing with the Niger Delta perceive the crisis. Armed gangs masquerade as social activists in kidnapping foreign workers of multinational oil concerns and ask for large sums in foreign currency. They issue death threats if their illegal monetary demands are not met. Gun running is widespread in the region thereby contributing to the general state of insecurity. Subsequently, the incidence of armed banditry is spreading well beyond the oil-producing communities in the south. It is rapidly being transformed into an instrument to pursue and gain political power in other parts of the country. Part of this is as a result of a prevailing culture of impunity in the oil-producing communities.

From a colonial state to a rentier one

The common view proffered by the Nigerian state is that indigenes of Ogoni land and the other oil-producing communities in the Niger Delta have a tendency towards lawlessness and are bent on undermining the Nigerian nation. They are seen as secessionists and outright rebels. But is this an entirely correct view? Not quite. The Nigerian state cannot be judged as an impartial player in the conflict. Its evolution from a colonial state to a rentier one ought to be addressed from a broader historical canvas than is often employed.

In periods of chronic military dictatorship, the state became transformed into an instrument of oppression just as it was during the colonial era. Beginning from the colonial era, grievances in Ogoni land had been mounting. The state had no adequate mechanisms in place to assuage those grievances. Even the historical context of those myriads of grievances is equally important. Indigenes of Ogoni land are quite small as a minor ethnicity when compared to other major ethnic groups in Nigeria. The Hausa-Fulani political elites that have largely dominated the seat of power are usually viewed with mistrust and deemed to be insensitive to the plight of the inhabitants of the oil-producing minorities. The Igbo, another major eastern Nigerian ethnic group, are also viewed with suspicion by the oil-producing minorities.

During the Nigerian Civil War (1967-1970), the Igbo as an ethnic group intended to secede from the Nigerian nation taking along with them virtually all the oil-producing minorities in southern Nigeria where most of the petroleum resources of the country are concentrated. Ken Saro-Wiwa claimed that oil was the major cause of the civil war. In many respects, he was correct. Oil-producing communities such as the Ogoni people are thus sandwiched between a number of major ethnic groups that did not appear to understand or appreciate their plight.

This created a siege mentality in Ogoni land as well as a persecution complex amongst its indigenes. Never did the Nigerian state up to the moment of the hanging of Ken Saro-Wiwa and his eight compatriots on 10 November 1995 devise a cogent strategy to address this siege mentality which afflicted the Ogoni people. Instead it resorted to the militarisation of the territory and employed forceful measures in quelling demonstrations and dissent. Of course this only worsened the prevailing siege mentality and persecution complex in Ogoniland and other similar communities. This in turn created the space for lawless actors in those communities to move in and begin to act under a variety of social concerns: resource control and allocation, equitable federalisation, environmental consciousness and cultural and political self-determination.

Sectors of the state-controlled media often tried to portray both lawless and law-abiding inhabitants of Ogoni land unpalatably. They were simply construed as rebels bent on truncating the pan-Nigerian project. When embarking on researching and writing my book on the crisis entitled, Ken Saro-Wiwa’s Shadow: Politics, Nationalism and the Ogoni Protest Movement, I attempted to examine the various historical strands behind this popular façade. I posed the questions: Who are the Ogoni people? What are their psychological complexes? What are their problems? How do they live in comparison to other Nigerians? What are their fears and expectations?

I also posed the following questions relating to the Nigerian state: What are the historical antecedents of the Nigerian state? Can it be said to be impartial given the fact that it monopolises the instruments of force and controls the mechanisms of governance? How sincere was its drive towards democracy? These are some of the questions I posed regarding the Nigerian state to give the ongoing conflict in Ogoniland and the Niger Delta generally a deeper historical context. They, hopefully, provide alternative ways of viewing the problem.

I delved into various theories of conflict management and resolution. I consulted theories dealing with the problems of managing complex multi-ethnic societies. I also surveyed processes of truth and reconciliation in nations (such as South Africa and Chile) undergoing elaborate rituals of social healing. I realised it was unhelpful for the Nigerian state to maintain the guise of an impartial party in the ongoing conflict. It required rigorous critique and reconstruction after decades of militarism. If oil-producing territories such as Ogoniland needed to be demilitarised so did the state’s approaches to conflict management. I went on to argue that entire sectors of Nigerian society needed to be demilitarised including civil society itself.

Indeed many civil society institutions, cultures and practices had become tainted with militarism and were in urgent need of transformation to meet the imperatives of democracy. Demilitarisation cannot thus be confined to state policies alone or the forcefully administered oil-producing territories. It is a process that must pervade the whole of Nigerian society including other African nations that have similar historical experiences. In addition to the demilitarisation of the polity, it is important to keep all channels of dialogue open between the aggrieved oil-producing communities and the Nigerian state. The employment of force by either of the parties has only contributed to the spiraling of the conflict. In recent times, the Nigerian state called for amnesty for armed rebels willing to lay down arms. This is a step in the right direction and confirms the long-term effectiveness of dialogue and a non-militarist approach.

I also advocated the adoption of democracy and democratic practices for a number of reasons. First, the channels of dialogue are freer and more vibrant under democracy. Second, governmental accountability is more open to public scrutiny under democratic rule. Finally, the use of force becomes more glaringly anachronistic and perhaps more morally reprehensible. These are some of the measures, conditions and views I advocated during the height of crisis when Nigeria was still within the clutches of military rule.

A ticking time bomb

Much has changed about the situation of the insurgents since the death of Saro-Wiwa. With the Niger Delta flush with money and arms, rebels and criminals now have more bargaining power and some observers claim they have the sort of capacity to cause mayhem on the scale of, say, Boko Haram. The only thing not to have changed is the anger the indigenes of the region feel towards the Nigerian nation, which many claim is a ticking time bomb. It would appear that disaffection and rebellion have become attractive career options for youth ostracised by decades of social and economic exclusion, neglect and abuse which from the point of view of building a cohesive country are certainly of not much use. As a result of the activities of the rebellious youth in the region, the notion of ‘the boys’ has changed drastically from its colonial meaning of third class subjects or natives, as the case may be, to a category of men who ‘run things in the streets’, who are, as it were, solidly in charge.

The city of Lagos twenty years after Saro-Wiwa has changed considerably. It has rebounded with its customary vibrancy, élan and flair. The move of establishing Abuja as the federal capital rather than Lagos sucked a measure of life out of the latter. The military elite and their civilian bureaucrats absconded to the interiors of the country carrying along with them a large portion of its federal wealth yet Lagos has managed to thrive and retain its imaginative vigour in an almost miraculous style. When the city decided to honour the memory of Saro-Wiwa, it did so with its customary aplomb and distinction. A range of participants were involved: high school kids, poets, artists, musicians and lovers of the arts were all there. The spirit of resistance Saro-Wiwa embodied was evident in the manner the city chose to remember the departed hero underlining the fact that with or without state support self-sufficiency and resilience were all that are needed to fashion a worthwhile existence.

Jahman Anikulapo and Toyin Akinosho of the Lagos Book and Art Festival led the team that organised the commemoration of Saro-Wiwa which turned out to be a success as there was a little something for everyone within the crowds that graced the occasion. Each night, there were different genres of music: highlife, Afrobeat, classical, reggae, funk, Afropop, rock and urban contemporary. The event ran from morning until past midnight during a couple of days and it did indeed feel, at moments, a trifle too much to digest all at once. Anikulapo and Akinosho counter such misgivings saying, “this is a festival” and one cannot but agree that in the spirit of fiesta, it was very much a remarkable feast of riotous creativity.

Posted in AfricaComments Off on The Ogoni tragedy revisited

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