Tag: People

  • People who don’t learn from yesterday, endanger tomorrow – Owei Lakemfa

    By Owei Lakemfa

    THE Buhari government shot itself in the foot by its ill-advised, speculative and presumptuous press conference on October 20, 2021 marking one year of the EndSARS protests against police brutality.

    The protests in which the government confirmed a number of people including six soldiers and 37 policemen were killed, some injured and property destroyed, could not surely have been an happy event. Yet the government choose to handle what should be a solemn affair in a cavalier manner.

    The government’s address to the nation was full of taunts. For instance, in response to claims that people were killed at the Lekki Tollgate on October 20, 2020, it retorted: “Where are the families of those who were reportedly killed at the toll gate? Did they show up at the Judicial Panel of Inquiry?”

    Continuing its jibes, it dismissed reports that people were killed at the tollgate as the claims of: “an unidentified mother whose son was reportedly shot dead at Lekki (and) the tales by the moonlight by Amnesty International, CNN, a runaway DJ and their ilk.”

    The government said its press conference was to mark: “the first anniversary of the phantom massacre at Lekki Toll Gate in Lagos.” If it was a “phantom massacre” why is government celebrating it? The word ‘anniversary’ in contrast to commemoration, connotes more of a celebration or extoling an event; it relates more to happiness, than sadness or tragic events.

    More substantially, government claimed that: “The military did not shoot at protesters at the Lekki Toll Gate on October 20, 2020, and there was no massacre at the toll gate.” These claims are not based on verifiable facts.

    Even in the text of its press conference, government inadvertently confirmed shootings at the tollgate when it quoted approvingly what it claimed are the testimony of ballistic experts before the Judicial Panel of Inquiry in Lagos: “The Team finds that from the medical data examined, including the timeline of arrival at medical facility and the nature of the injuries sustained by the victims, who were taken to the five medical facilities, that no military grade live ammunition (high-velocity) was fired at the protesters at Lekki Tollgate on October 20, 2020, within the time frame of reference (18.30-20.34hrs).”

    This government statement confirmed there were shootings at the tollgate; that victims with gunshot wounds were taken to five hospitals but claims the bullets were not “military grade” Has this claim been confirmed or did the victims shoot themselves?

    Unfortunately, it is difficult to believe this government claim about the grade of the bullets because for at least one week after the shootings, it vehemently denied Nigerian soldiers were even in the vicinity of the crime not to talk of shooting.

    For instance, the Nigerian Army in its verified official Twitter handle @HQNigerianArmy, within hours of the Lekki shootings, made six denials. It asked people to: “beware of fake news,” described the reports as: “False and misleading” and infamously declared: “No soldiers were at the scene.”

    The Army spokesperson, Brigadier General Sagir Musa, told the press that protest is of a civil nature and the army had nothing to do with the attack. Finally, on October 27, 2020, that is after seven days of denials, the Army admitted that it deployed men to the tollgate; so the soldiers were not fake. However, Osoba Olaniyi, a spokesperson of the army’s 82 Division in Lagos, insisted that soldiers deployed: “did not shoot at any civilian” during the protest.

    Two days later, Sani Usman, former spokesman of the Nigerian Army, admitted soldiers deployed to the tollgate that evening fired shots but that they were blank bullets – not live bullets. Brigadier General Ahmed Taiwo, on November 14, 2020 admitted at the Lagos State Panel that the soldiers were armed as they could not have deployed to quell the protests using “catapults.”

    So, if the government and the army had gone to such great lengths to cover the presence of soldiers at Lekki, I am not about to be convinced that: “military grade” bullets were not used.

    Also, government did not do justice to itself by quoting approvingly, a useless American State Department Report which stated that: “On October 20 (2020), members of the security forces enforced curfew by firing shots into the air to disperse protesters, who had gathered at the Lekki Toll Gate…”

    Even by the government’s timeline, the shootings were between: “18.30-20.34hrs” whereas the curfew was from 21.00 hours. So how could the army have been enforcing a curfew that had not commenced?

    But most vital in all these is the fact that the Federal Government did not conduct an inquiry into the Lekki Tollgate shootings, if it did, it would have made public its White Paper. The only inquiry is the Lagos State Judicial Panel. That body, chaired by Justice Doris Okuwobi ended its sitting on Monday October 18, 2021 and informed the public that its report: “is being prepared.”

    Justice Okuwobi clarified that: “The two reports to be submitted by the panel to Lagos State Government arue on investigation on the October 20, 2020 Lekki Toll Gate shootings during the #EndSARS protests hijacked by hoodlums and, petitions on several abuses and killings by the Nigerian police, especially the disbanded SARS.”

    She also stated clearly that: “In line with the laws setting up the judicial panel, the government will make its findings and recommendations available to members of the public.”

    There was a public holiday the next day, followed by the Federal Government’s press conference in which it did not list Lagos State among those from which it had received reports. Indeed, given the time line I gave above, that would have been impossible.

    This means that the Buhari Government’s claims on the events at the Lekki Tollgate including the shootings, are not based on findings of fact. They are at best, speculative. So, why is the government anxious to spread speculative reports among the Nigerian people? Why would it not wait for the report of the Lagos Judicial Panel ? This is all so untidy.

    The epidemic of extortion, detention and killing of Nigerians since the protests, give the impression that the police had merely gone on recess during the protests and is back to its old ways. In the EndSARS protests, the police was like a prostitute that went on a religious pilgrimage, sought spiritual forgiveness, claimed it has become a new creation and vowed it would shun its old ways, only to return to them.

    What the Buhari Government needed to do after one year of the protests with the wounds still fresh, was not to exhibit a sense of triumphalism but of empathy, sobriety and deep reflection because a people who don’t learn from yesterday, endanger tomorrow.

     

  • #EndSARSMemorial: Stop killing us – Mr Macaroni declares

    #EndSARSMemorial: Stop killing us – Mr Macaroni declares

    Nigerian actor and comedian, Debo Adebayo a.k.a Mr Macaroni joined a memorial car procession to mark one year anniversary of the #EndSARS protest earlier today.

    He alongside entertainers like Falz, Chike, Deyemi Okanlawon and others .

    They were seen waving Nigerian flags from inside the vehicles and honking the horns while singing solidarity songs.

    Shortly after the memorial car procession, Mr Macaroni wrote on Instagram:” The People are Not the Enemy!Stop Killing Us! Stop Oppressing us! .All we want is a better Nation that we all can be Proud Of! May The Lives we have lost to any form of Government Oppression or Police Brutality never be in vain”.

     

    TheNewsGuru recalls that youths who gathered day and night at the tollgate were dispersed from the location by gun-wielding soldiers on October 20, 2020, an action which some quarters believe led to the loss of lives.

    This was followed by the destruction of private and public properties by hoodlums in Lagos, an incident that informed the ban on protests issued by the police in the state.

     

     

  • Work-related accidents, illnesses kill close to 2m people annually –  UN warns

    Work-related accidents, illnesses kill close to 2m people annually – UN warns

    Work-related illnesses and injuries kill nearly two million people annually, largely due to long working hours, the UN said Friday, warning that the pandemic was likely to worsen the situation.

    The first-ever joint assessment by the UN’s health and labour agencies of the global disease and injury burden linked to jobs stretches from 2000 to 2016, so does not include the dramatic shifts in working conditions brought on by the Covid-19 crisis.

    Some 1.9 million deaths worldwide were officially linked to work-related causes in 2016, up slightly from 1.7 million at the turn of the century, according to the report, which cautioned these were almost certainly underestimates.

    Long working hours “are the single deadliest occupational risk factor” World Health Organization (WHO) chief Tedros Adhanom Ghebreyesus told a press conference in a video statement.

    Exposure to long working hours, defined as working 55 hours a week or more, was deemed responsible for some 750,000 deaths in 2016, the report said.

    In all, the study examines 19 occupational risk factors, including exposure to carcinogens like asbestos, ergonomic factors like prolonged sitting and manual handling of loads.

    After long working hours, workplace exposure to gases, fumes and other air pollution was seen as the top risk, responsible for some 450,000 deaths in 2016.

    “It’s shocking to see so many people literally being killed by their jobs,” Tedros said, describing the report as “a wake-up call to countries and businesses to improve and protect the health and safety of workers.“

    The report found that non-communicational diseases accounted for a full 82 percent of work-related deaths in 2016, with the greatest cause of death being chronic obstructive pulmonary disease, which killed 415,000 people that year.

    That was followed by strokes, at 400,000, and ischaemic heart disease at 350,000.

    Occupational injuries were responsible for 18 percent of all work-related deaths, and were estimated to have killed 360,000 people in 2016.

    “All of these deaths are preventable,” International Labour Organization chief Guy Ryder said in a video message.

    “We can and we must ensure safe and healthy workplaces for all workers.”

    On a positive note, the global death rate from work-related causes shrank by 14 percent over the 16-year-period covered in the report, although a growing global population meant the number of deaths remained about the same.

    The decrease from 39.9 to 34.3 deaths per 100,000 working age people was possibly a reflection of improvements in workplace safety measures, the report said.

    But while there was a sharp drop in the number of deaths caused by occupational injuries, deaths linked to long working hours surged over the same period.

    The death rate from heart disease associated with exposure to long working hours ballooned by 41 percent, while stroke deaths brought on by excessive work rose 19 percent, the report showed.

    While the report did not look at the pandemic impact, the UN agencies have previously warned the crisis appeared to be feeding the trend towards increased working hours, with teleworking blurring the lines between work and home life.

    Friday’s report did not provide estimates of deaths from contagious diseases contracted at work, but the WHO said that aspect might be included in future studies to capture the Covid impact.

    “We need more epidemiological studies that clearly identify the increased risk for death from Covid as a result of working,” Frank Pega, the WHO’s technical lead on the report, told reporters.

  • Conversation Nigeriana (7) – Hope Eghagha

    Hope Eghagha

    Kalio: The threat letter from some faceless fellows to attack Delta State shows how bad the situation has become in the country!

    Emeka: Too bad! Yet the DSS did not spring into action to unravel the common criminals!

    Tunde: These are not common criminals o! They are a special breed of state-supported outlaws who act with insulting impunity!

    Emeka: Common criminals they are. If they were Igbo boys, Aso Rock would have dropped a bomb on their entire village. I’d never seen any Nigerian leader display such bigotry before now!

    Obukohwo: It’s always been there. This time it was blatant. They are forcing it in our faces, daring the rest of the country!

    Aboki: This is not nice. I know what is going on in Kaduna, in Zamfara and some parts of Katsina. We are sitting on a keg of gunpowder!

    Orezime: There is no gun, there is no powder jor! Everything will end soon. We manage to get off the bitter precipice somewhat!

    Kalio: Is this why we are pushing our luck too far? There is always a first time!

    Orezime: Prophet of doom, get thou behind me!

    Kalio: I understand your approach. You don’t want to face the ugly realities before us so you may enjoy the millions of dollars in your foreign account! You think it will last forever?

    Tunde: Nothing lasts forever! Even forever does not last forever, you know, forever is time-bound! Forever does not exist outside space and time. States, nations outlive leaders or rulers, good or bad leaders. Dictators are not forever. In relative terms, their time is short. In not time, they will be wiped out from memory, from the good books. Time is their enemy.

    Orezime: You too know book jor. But if we make you president, tori go get k-leg! Grammar no be governance!

    Tunde: it is only a philosopher-king that can make a difference in Nigeria now. The politicians who think of pockets and banks only are still in charge, or waiting to take over the reins of government. It is a tragedy that we must confront as a people. We are mortgaging the future of our children to carpetbaggers and sea pirates. The elite must rise to save the nation from the scum who currently pose as leaders!

    Obukohwo: Can the elite save itself, lead a revolt against the elite? In the words, is it not a contradiction in terms to dream that the elite would revolt against itself?

    Tunde: The elite club has strata; though their common goal is self-enrichment, if they discover that one of them, or a class of them is a threat to their common destiny, they are likely to rise. The billionaires in Nigeria would readily align with any new group of persons who develop a plan to legitimately kick out those who want to permanently disrupt the equilibrium which secures their wealth!

    Aboki: This plenty grammar pass me. How can Nigeria be better? What can we do to stop the descent into ethnic war? We in the north are disturbed too. You think because the president is our kith and kin we are happy with the chaos that hs become Nigeria? You are wrong!

    Orezime: Why don’t you guys speak up? Why don’t you call him to order?

    Aboki: That is the problem; our culture is different. We do not fight any man who is in power. God has given him power. If God says no, it will all come to an end. We do not want to challenge God.

    Tunde: What about the Arab Spring that removed all the tyrants in Libya, Tunisia, and Egypt? Is it not the same religion you practice?

    Kalio: What about the killings that took place in the Caliphate after the Prophet left? Did they not disagree with the leaders?

    Aboki: Where did it take them? Answer me. Where has those attacks and killings taken the countries? Look at Libya?

    Obukohwo: This matter has a twisted face!

    Tunde: Exactly, but we are the ones making it complex and complicated. Speak out against oppression or failed leadership. God will be on your side. The main challenge is how to manage diversity, how to manage the different ethnic groups in the country without making one ethnic group feel less important.

    Emeka: In our case, the minority ethnic group claims to own the country. How many Fulani are in the country? Are they more than Hausa or Yoruba or Igbo people? No. What right have they to claim that they are born to rule? It is highly provocative!

    Aboki: No one is born to rule over a country as diversified as ours! Most of us in the north are opposed to open grazing. We know what it has cost us as a people in the past, and is still costing us. But the owners of cattle are the powerful people, big men. Those guys who lead the cattle around, trekking from Kaduna to Oyo or Ondo, do not own cattle! It is a harsh life! It has to end.

    Orezime: This is interesting! A northerner does not support open grazing? This is news to me!

    Kalio: Of course I have always known that not all northerners support open grazing. How many of them are into cattle rearing? It is a tiny minority that is holding the nation to ransom!

    Obukohwo: That is the history of power! A tiny minority usually holds the larger society to ransom! The time has come for another national conference called by the National Assembly! We must save Nigeria!

    Aboki: Another talk shop! Waste of time! The current National Assembly has no such liver anyway. Even if they did, where will funding come from? Be realistic fa!

    Tunde: There you go! Funding will be a problem, yes because there is no budgetary provision.

    Aboki: You see…

    Tunde: But it will not be a waste of time. It will be time for ventilation. Dialogue in a complex polity as ours is part of nation building. The government would then feel the pulse of the people! As long as talks are going on, there will be hope that a resolution is on the way. It will reduce tension. The talk shop will make recommendations that will be transmitted to the National Assembly. The will of the people must triumph. You can only delay it. You cannot kill it. The genie is out of the bottle already!

    Obukohwo: Yes, the genie is out of the bottle. The current administration has highlighted the differences which exist among ethnic groups, the narrative that one small ethnic group is born to rule. No nation can accept that in the 21st century.

    Kalio: It is a matter of time. if this government refuses to hold talks because of the recalcitrance of one man, the next government will be forced to do so!

    Orezime: Especially if we elect a man who has no military background! Those fellows are often too rigid. They believe that altering course because of pressure from the people is an affront to their dignity. Democracy is about the people, not the leaders or rulers!

    Emeka: Write a letter to Aso Rock and make that loud and clear: democracy is about the wishes of the people, not the locked mind of a set of rulers!

    Professor Eghagha can be reached on 08023220393

  • Some Nigerians threatening to kill me for doing my job – EFCC chairman

    Some Nigerians threatening to kill me for doing my job – EFCC chairman

    The Economic and Financial Crimes Commission (EFCC) Chairman, Abdulrasheed Bawa on Tuesday said some persons have threatened to kill him since he assumed office.

    The anti-corruption agency boss stated this during a monitored interview on Channels Television.

    When he was asked to respond to President Muhammadu Buhari’s frequent “Corruption is fighting back” expression, Bawa said he was in New York, USA, last week when someone called and made the death threat.

    “Last week I was in New York when a senior citizen received a phone call from somebody that is not even under investigation.

    “The person said on phone, ‘I am going to kill the EFCC Chairman. I am going to kill him.’

    “That is to tell you how bad it is. It is actually real. Corruption can fight back,” he said.

    When he was asked further by the presenter if he gets death threats, the EFCC boss said, “Yes! Yes!”

    “Last week I was in New York when a senior citizen received a phone call from somebody that is not even under investigation.

    “The person said on phone, ‘I am going to kill the EFCC Chairman. I am going to kill him.’

    “That is to tell you how bad it is. It is actually real. Corruption can fight back,” he said.

    When he was asked further by the presenter if he gets death threats, the EFCC boss said, “Yes! Yes!”

    He explained that there are so many issues involved, but that they were working with the National Assembly to stop what he called “the gatekeepers” as there would be a reduction in looting if there is no one to launder the money.

    “One of the problems we have in this country now is the real estate. 90 to 100 per cent of the resources are being laundered through real estate. Although they are being regulated, that is not enough in terms of how they make their returns to the special control unit against money laundering.

    “A lot of issues that we can talk all day about but I think this particular area if we get it right, you will see that it will not be fashionable for us to have these grand scale corruption.”

  • Fashioning a People, Building the Nation: Who are your People? (Part II) – Stan Chu Ilo

    Fashioning a People, Building the Nation: Who are your People? (Part II) – Stan Chu Ilo

    “The first step toward becoming a community is to recognize our own tower of Babel—our ethnocentrism. Each cultural grouping has a tendency to make itself superior, believing that its tower is better and taller and can reach the heavens. In a multicultural community, we need to identify our tower of Babel and decide
    to consciously stop building it. We need to come down from our tower, we examine each brick and wall, learning how we got that high. When we finally land—with a fuller consciousness and acceptance of who we are—we are ready to encounter others, who have also come down from their towers.” Eric Low

    Pope Francis recently asked people who are desiring for a better world beyond this pandemic to dare to
    “shake things up.” This is a poor translation of the Spanish phrase that Pope Francis used, hacer un lío
    which literally means “to make a mess.” The same ‘shaking things up’ is required in Nigeria for those, who
    like me, are hopeful that a better kind of Nigeria can emerge beyond these shadows. If you think that Nigeria
    is in a mess today, do not lose hope. Managing Nigeria’s diverse ethnic and religious groups is quite messy
    and has been quite messy partly because of bad politics and bad ethics. However, we can make a good mess
    out of this present situation by mixing things up better. However, for many frustrated country men and
    women, reimagining a better Nigeria that can emerge from the shadows of this present messiness might
    seem like a wishful thinking or even a form of madness. However, this is the very thing that Thomas
    Sankara, that great African son, said we need in Africa when he set out to reimagine Burkina Faso.
    On the 4th anniversary of the revolution that he launched in that country, he said: “You cannot carry out
    fundamental changes without a certain amount of madness. In this case, it comes from non-conformity; the
    ability to turn your back on old formulas; the courage to invent the future. It took the madmen of yesterday
    for us to be able to act with extreme clarity today. I want to be one of those madmen. We must dare to
    invent the future.” What Sankara was saying is that we need courage and boldness to confront problems in
    Africa. We must dare to reinvent Nigeria. The first step to doing this will be to reject what failed in the past
    like secession, war, violence, Islamic supremacy, corruption, and what Jean-François Bayart in his book,
    L’État en Afrique: La Politique du Ventre calls ‘la politique du ventre’ (the politics of the stomach).
    In order to fashion a people out of the present diverse units that make up Nigeria, we all must be prepared
    to make a mess of our ethnic and religious identities. Ugandan political philosopher, Emmanuel Katongole,
    proposes that what we need in Africa today is a ‘confused identity’ in order to overcome the narrow and
    fossilized notions of unique ethnic or religious identity which continues to tear the continent apart. This
    does not mean that I should become confused about my Igbo or Christian origin and identity, but rather that
    my identity cannot be separated from other identities in Nigeria, Africa, and the world that make up who I
    am. I cannot, therefore, conceive of myself outside of the vast cultural subjects and networks of belonging,
    behaving, and believing, that influence and define me beyond my Igbo or Christian roots. I become
    ‘confused’ about my identity in the sense of arriving at that place of comfort, where I am no longer
    imprisoned in my own false sense of a unique or purist Igbo or Christian identity. Rather, I begin to
    appreciate and see myself in and through others. This way, who I am becomes only a legible marker cast
    within the diverse religious mural, and variegated cultural canvass of my non-Igbo or non-Christian brothers
    and sisters, who with me make up the beautiful tapestry of the diverse, and complementary map of Nigerian
    identities. It is thus possible to imagine and embrace such a capacious social space and map of a Nigerian
    universe, where everyone matters and every culture and religion counts.
    In this second part of my discourse on fashioning a people, and building the nation in Nigeria, I will like to
    show just how foolish it is to think that there is a unique Igbo, Yoruba, Efik or a Fulani cultural or
    geographical space in Nigeria, where each unit can find shelter and be freed from the depressing and
    scorching harsh weather of unacceptable social condition. While I am convinced that the future of Nigeria
    in its present form today will lead us to what Edward Said calls ‘a punishing destiny’, I do not think,
    however, that those calling for secession as the solution to our present situation in Nigeria, are offering their
    people any serious option. It might look good on paper, but as they say the devil is in the details. On the
    contrary, this call to break up being heard in Nigeria today are lamentations from all parts of the country
    that people are suffering and that there is so much injustice in the land, and so much violence, and
    waywardness among our ruling elites particularly the insensitive and failed ethno-religious Islamic
    supremacist agenda of our current President.
    Who are your People?
    One of the most depressing responses I got from one of my friends from the North with whom I shared my
    plan to leave the Western world and relocate to Nigeria was: “Why do you hate yourself that you wish to
    come back to this mess?” I told him that I feel that without boots on the ground with my people I cannot
    be an authentic and credible witness. “I must be with my people”, I said to him. But he taunted, “Who are
    your people—Boko Haram, Fulani kidnappers, these crazy Buhari people eh…?” My friend’s strong
    discouragement that I should not even contemplate coming back to Nigeria because the single wish of many
    Nigerians is how to escape from the country, made me to take seriously to heart the task of figuring out the
    place of the priest, scholar, or any change agent for that matter in the movement of history: how can I or
    any other committed Nigerian contribute in designing a new architecture for Nigeria? How can each of us
    become an artisan, an actor (not a reactor) to the construction of a new Nigeria.
    My friend’s question, “Who are your people?”, is what I am trying to answer in this second part of my
    discourse. I will only provide some questions for consideration which I will up again in part three. This
    essay also responds to the challenge my friend, Bishop Kukah posed to me earlier in the year in response
    to a commissioned essay I wrote for the Christian Solidarity International, Geneva. Kukah wrote these
    words to me, “Stan, as I said this is an excellent job with fine and deep, academic prose. But as a Priest,
    you must point out a path of hope with clear proposals of how to close this. I am unsure of how soon Nigeria
    will collapse, but I am doubtful that it will be soon. The Buhari administration’s waywardness should not
    define who we are, where we have come from and where we are going?”
    Who am I?
    So, who are we really as Nigerians? Where do we come from? Who am I really? The answer to this last
    question will surprise you:
    When I am in the company of my white friends here in North America, Asia, and Europe, they refer to me
    as an African or a black man. When I mingle with fellow Africans in international fora, they call me a
    Nigerian. When I participate in any event with Nigerians, they call me an Igbo man. When I mingle with
    my fellow Igbo people, they call me a Wawa, Enugu man. Then when I am in Enugu, I am called an Oji
    River or Awgu man, and among the Oji or Awgu people, I am called an Achi man, even in Achi my home
    town, people reduced my identity to my village, Adu Achi, and in Adu, they call me an Ojiri person etc.
    This fragmentation of who I am in an infinite indivisible manner can apply to other areas of my life. In
    religious setting, for instance, my Muslim or Hindu friends will call me a Christian and those within my
    own Christian faith will call me a Catholic priest, (or an unsaved person as one Evangelical once referred
    to me when preaching to me on the need for me to be born again). Colleagues in the Catholic tradition
    might even call me a conservative Catholic or a liberal priest depending on the side I took on any issue. I
    can apply this to my professional life as a teacher at a university or someone who works in the humanitarian
    sector. Human identity is so fluid, mixed, and confusing. The joy is that we all can take on different
    identities and God made it that way so that we can see ourselves not through the lens of a single identity,
    but through the multiple identities that locate us within time and space and place us in multiple relationships
    with others. Each of these identity markers gives you something, and denies you some other thing. It places
    you within a group; and excludes you from another group. It can place you in a palace; but it also can force
    you ineluctably, if you are not discerning enough, into a prison.
    It is important to note that what I am saying here is not unique to me, it is our human story; our Nigerian
    story. Most Nigerians on a normal day see something of themselves in other Nigeria in our food, language,
    dress, songs, books, and fashion among others. This being the case, it is important that we pause as
    Nigerians to really ask ourselves who we are and how we frame these identities? Indeed, scholars are
    reminding us of this hybridity that is becoming our lot as humans in an inter-connected world because we
    live in what Amatyr Sen calls a world of ‘choiceless identity.’ Sen argues that many of the conflicts and
    barbarities that have visited our world are often sustained by the illusion of unique and choiceless identity.
    According to him, history shows us that ‘the art of constructing hatred’ often arises when people invoke the
    magical power of some predominant markers of identity that drowns other affiliations and weaken people’s
    natural capacity to empathize with the others particularly the vulnerable and minorities in our societies.
    Ghanaian-American philosopher, Anthony Appiah bemoans the narrow construction of identity in the world
    today as ‘lies that bind.’ This is because for the most part, the talk about a distinctive identity are often
    appeals or claims that are deployed in power contestation. In many instances, identities are malleable social
    constructs that people can refine, revise, reform so as to create something that can bind us rather than
    something that divides, and convulse us. He proposes that progressive and inclusive societies must embrace
    a cosmopolitan spirit which embraces toleration of the ‘other.’
    Appiah invites us to question some of the commonly accepted claims and myths that at the core of each
    identity that there is some similarity that binds people who share that identity together. Particularly, we see
    these kinds of claims in Nigeria where people who are calling for Biafra, for instance, or for a Christian
    republic or an Islamic North governed by Sharia and a religious cleansing of Christians, fail to admit that
    our respective ethnic and religious identities have greater internal diversity, divisions, stereotypes and
    exclusionary practices than we often admit. Thus, the idea of a homogenous ethnic or religious identity in
    Nigeria into which we can fly for patronage and succor from the destructive politics of Nigeria is only but
    a myth. Therefore, while we may not dispense with identities all together, Appiah proposes that “we need
    to understand them better if we can hope to reconfigure them, and free ourselves from mistakes about them
    that are often a couple of years. Much of what is dangerous about them has to do with the ways identities
    divide us and set us against one another.”
    Identity politics in Nigeria, in my thinking, is part of the elite contestations and manipulation of the masses
    of our people. Most ordinary Nigerians live together in peace with one another. Everyday Nigerians simply
    want to get on with their lives. Nigerians are praying every day to enjoy the basic necessities of life, and
    exercise the religious freedom to worship their God the way each person knows best, and pursue their daily
    tasks, and enjoy security of lives and property. Identity politics in Nigeria only serves to gas-light the
    burning frustrations of the masses of our people; to promote the narrow interests and politics of the stomach
    of a few people in the country, while the masses of our people are sacrificed daily as pawns in this unending
    political chessboard about religion, ethnicity, and other unhelpful social hierarchies and stratification.
    Some people might say that what I am saying here is only an academic or armchair speculation. However,
    my conviction is that if we Nigerian intellectuals, thought leaders, and leaders at different levels do not take
    up seriously the task of questioning some of the cheap and destructive narratives out there in the country
    by coming up with new ideas on how to reinvent the future, by reimaging what this country can look like,
    people in the next 50 years will wonder what kind of mad people lived in Nigeria in the years of the
    pandemic. Claude Ake was the first serious Nigerian intellectual to begin to lay down some building blocks
    for a social theory for reimagining and reinventing Africa particularly in his A Theory of Political
    Integration (1967) and Democracy and Development in Africa (1996) Sadly, death took him so early at 57
    through a plane crash—an all-too-common cause of preventable deaths in our country as was seen two
    weeks ago in the tragic loss of the crème de la crème of our Nigerian Armed Forces.
    At the highest political level, Julius Nyerere of Tanzania committed his whole life to building Tanzania
    into a people. It is no surprise that Tanzania has remained one of the most peaceful and well-integrated
    country in Africa. It has its challenges for sure, but people are not killing each other nor are Muslims and
    Christians in Tanzania fighting or burning down their houses of worship. Tanzania which is has a Christian
    majority, has a Muslim woman as her President. Why will terrorist cells operate in Kenya and not in
    Tanzania? Why will war and genocide and dictatorship hunt all the countries surrounding Tanzania—
    Uganda, Congo, Rwanda, Burundi, Kenya, even Somalia—while Tanzania is unaffected?
    What I am saying here by referring to Tanzania is that what we can learn from that country is that diversity
    of race, ethnicity, religion and geography are not in themselves the causes of war or failed states; it is all
    about how they are managed—the politics of building a people. We can also give example in West Africa
    of Senegal and the fact that the first president of Senegal was a Christian whereas Muslims make up to 95%
    of the population. What are Muslims of Senegal doing that Muslims in Northern Nigeria, for example, need
    to learn? These are some questions that Nigerians should think about.
    So, what kind of future do we wish to see for ourselves as a people? How can we reinvent and reimaging
    this future? How can we get from A-B, and then gradually to Z? We must remove this scale from our eyes
    and this tunnel vision of thinking that our march towards Afro-modernity must be continued through these
    destructive steps that have led us to greater woes and tears. We must wake up from the folly of thinking
    that the African predicament that we see in the politics of the stomach of Nigeria politicians and religious
    elites can be resolved through breaking up the polity.
    The point I am making here is to agree with Benedict Anderson that nations are “imagined communities”
    meaning that nations are built, they are not found or given to people just in the same way that people do not
    discover team; teams are built. As imagined communities, people in every nation can be formed through
    transcending our identity politics and differences through what Anderson calls, ‘horizontal comradeship’
    in finding common grounds. Most people in our country for example from Sokoto to Port Harcourt may
    not have met each other, how can they see themselves as belonging to one country? This is what Anderson
    claims can happen when people boldly set about the task of reinventing a nation and reimagining the future.
    It is possible then, I argue to build up a sense of communion among ourselves despite our differences; we
    can and do need to imagine belonging to the same collectivity, and accompany this collection mission or
    journey through memories of our common history, traits, beliefs, and attitudes which can help us to become
    a people pursuing the greater good of everyone.
    We will build Nigeria and decide together how to structure that relationship through dialogue and the
    principles of justice. However, to begin this task, we Nigerians must first stop fighting each other, casting
    stones on one another. We must stop this noise all over the place and rumors of war or impending doom
    and gloom. We all, particularly leaders, must set about the task of reimagining us as a people. In the next
    part of my essay, I will suggest how we can fashion ourselves into a people or rather into peoples within a
    people. It is an attempt at a social theory for a reimagined Nigeria.
    *I dedicate this essay to the memory of Fr Alphonsus Bello Yashim, the 33-year-old Catholic priest,
    abducted and killed by as yet unknown gun men. May your blood and that of so many Nigerians who are
    being killed in this messiness, cry out to heaven for the renewal of these lands and the end to this violence.
    May we fight for justice for you and those who have needlessly been taken away from us in a country that
    failed you.
    Stan Chu Ilo is a Catholic priest of Awgu diocese and a research professor of African Studies and World
    Christianity at DePaul University, Chicago, U.S.A and an Honorary Professor of Religion and Theology
    at Durham University, Durham, England.

  • 48m people need safe water in 9 conflict countries – UNICEF

    48m people need safe water in 9 conflict countries – UNICEF

    UN Children’s Emergency Fund (UNICEF) says no fewer than 48 million people are estimated to need safe water and sanitation services in the nine countries, where violence and conflict are prevalent.

    The countries are Central African Republic, Iraq, Libya, Palestine, Pakistan, Sudan, Syria, Ukraine, and Yemen.

    UNICEF in a report released on Tuesday said lack of clean water far deadlier than violence in war-torn countries.

    The report focuses on nine countries where violence and conflict are prevalent, and the impact the attacks have on children.

    According to the UN Children’s agency, attacks on water and sanitation facilities in conflict zones around the world are putting the lives of millions of children around the world in danger.

    “Attacks on water and sanitation are attacks on children.

    “The protection of secure, reliable water and sanitation services is shown to be a critical factor in ensuring the survival of millions of children.

    “The study notes that, in fragile countries, children under the age of five are 20 times more likely to die due to diarrhoeal diseases than to violence.’’

    The report quoted Manuel Fontaine, UNICEF Director of Emergency Programmes, as saying, “Access to water is a means of survival that must never be used as a tactic of war.

    “Attacks on water and sanitation infrastructure are attacks on children.”

    “When the flow of water stops, diseases like cholera and diarrhoea can spread like wildfire, often with fatal consequences.

    “Hospitals cannot function, and rates of malnutrition and wasting increase. Children and families are often forced out in search of water, exposing them, particularly girls, to an increased risk of harm and violence.”

    The report catalogues the devastating nature of attacks on water infrastructure: in Eastern Ukraine, for example, where some 3.2 million people needed water and sanitation services, 380 attacks have been recorded since 2017.

    In the State of Palestine, there have been 95 attacks against 142 water and sanitation infrastructures since 2019, leaving more than 1.6 million people without access to these basic services.

    And Yemen has seen 122 airstrikes on water infrastructure during the six-year-war. A cholera epidemic continues to make thousands of children ill every week, and around 15.4 million people urgently need safe water and sanitation.

    UNICEF outlines a number of steps that should be urgently taken, to ensure that children were protected in conflict zones, and were guaranteed access to safe and sufficient water.

    Parties to conflict, says the agency, must immediately ending attacks on water and sanitation services and personnel, and fulfilling their obligations to protect children in conflict.

    The report also calls for UN Member States, including Security Council members, to take firmer action to hold the perpetrators of these attacks to account.

    It calls for donors to invest in water and sanitation in conflict situations and for the public to add their voice to protect infrastructure, and water workers.

  • The Strange ways of God – Femi Aribisala

    By Femi Aribisala

    When we come to Christ, we must forsake not only our ways but also our thoughts. Isaiah says: “Let the wicked forsake his way, and the unrighteous man his thoughts.” (Isaiah 55:7). We must also jettison the traditions of men. Jesus berated the Pharisees for teaching: “Man-made laws instead of those from God.” (Matthew 15:9).

    God says: “My thoughts are not your thoughts, nor are your ways My ways, for as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.” (Isaiah 55:8-9).

    Therefore, child of God, forget your logic, your conspiracy theories, and your principles: “Trust in the Lord with all your heart, and lean not on your own understanding; in all your ways acknowledge Him, and He shall direct your paths.” (Proverbs 3:5-6).

    You ask a Christian a question and he answers by saying: “I think…” Nobody cares what you think. The question is: What does God think.”

    You seek someone’s counsel, and he tells you: “In my opinion…blah, blah, blah.” Nobody is asking for your opinion. Your opinion is irrelevant. We are only interested in the opinion of God. What do the scriptures say?

    We never need man’s advice. We only need God’s advice. The counsel of man is irrelevant. It is designed to land us in the ditch.

    Stranger than fiction

    The ways of God are strange. Indeed, in so many instances, God’s ways are foolish. But the scriptures tell us that: “The foolishness of God is wiser than men, and the weakness of God is stronger than men.” (1 Corinthians 1:25).

    Does this mean God is foolish? How can He be? On the contrary, the bible affirms that we serve the only wise God. (1 Timothy 1:17). But for God to be able to relate to man, he must become foolish. For God to fellowship with man, he must come down to our level.

    You cannot dangle a baby on your knees and discuss Quantum Physics with him. No! You might start making idiotic cooing sounds and might even start making stupid faces.

    God is El Shaddai: The Almighty and the all-Sufficient. But surely, the all-sufficiency of God must include the ability to come down to man’s level to relate to us, communicate with us and interact with us. If he is unable to do this, then He is not God, for surely God is able to do all things.

    And so there must be foolishness to God and that foolishness must be to man’s advantage and justification. Certainly, the wisdom of God must be far beyond man. Therefore, there must be a foolishness of God to accommodate man’s foolishness, so that the all-wise God can also be the God of foolish man.

    For as David said: “O God, you know so well how stupid I am, and you know all my sins.” (Psalm 69:5).

    The incarnation

    The God who created the earth decided to visit His creations on earth. In His foolishness, He then decided to come as a man. He did not fly down from heaven like an angel. Instead, He came in through the womb of a woman.

    Can you imagine how foolish that was?

    And so, God was born of a woman as a baby. God sucked a woman’s breast. God crawled on the ground and learnt to walk and to talk. In His foolishness, God grew in wisdom and in stature. God then died a shameful death on the cross as a man. But in His divinity, He rose from the dead with power and glory.

    Isaiah asks: “Who has believed this report?” Without the help of God, we would not have believed it either.

    In conversation with God the Father: “Jesus answered and said, ‘I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and have revealed them to babes. Even so, Father, for so it seemed good in Your sight’” (Matthew 11:25-26).

    I did not believe the story of Jonah spending 3 days and 3 nights in the belly of a fish until one day God demonstrated it to me. He took me by revelation under the sea and kept me in an air bubble. I looked up and fishes were swimming all around me.

    Peculiar goodness

    The God of the bible is not nice as men define niceness. He could not have been because His kingdom is not of this world.

    What kind of father tells his son to marry a prostitute? What kind of person tells Ezekiel to announce to the world that his wife would die the next day in order to prove a point, and he tells him that he is not allowed to cry? What kind of person tells the Levites to carry a sword and kill members of their own family and relations?

    What kind of person instructs Isaiah to go around without his trousers for three years? What kind of person instructs Saul to attack Amalek and kill all the men, women, children, babies, sheep, camel, and donkeys? What kind of person kills off the Israelites one by one over forty years in the wilderness? What kind of father sends his children into captivity in order to teach them a lesson?

    God is that kind of person.

    David sinned by numbering Israel. For this, God killed 70,000 Israelites without including David. Was that fair? The Ark of God was falling down, Uzzah tried to prevent it and God killed him. Was that nice?

    If God were a man, He would not be a nice man at all. God’s concept of goodness is different from that of man.

    Rock of Offense

    When through Jesus, God became a man, the bible describes Him as a rock of offence.

    As a twelve-year-old, Jesus stayed all day and night in the temple for three days without telling his parents where he was. He called Peter “Satan.” He made a whip, beat the people in the temple, and smashed their wares. He did not just lecture them or tell them that what they were doing was wrong.

    He called a woman who came to request healing for her child a dog. He encouraged Judas to go and betray him. He refused to help John the Baptist when Herod arrested him. When told that his good friend Lazarus was sick, he said he was glad. He refused to budge until the man died.

    He always kept company with disreputable people. He took sides with a woman caught in adultery. He asked a woman who had been sick for 38 years if he would like to be healed. In a crowded scene of the sick, He only healed that one man and left all the others unhealed.

    He pronounced woe on the Pharisees and abused them, calling them white-washed tombstones. He called people fools. He told the Jews that the devil was their father. He denied his own mother and brothers.

    Nevertheless, this same Jesus is now our righteousness: “For (God) made (Jesus) who knew no sin to be sin for us, that we might become the righteousness of God in Him.” (2 Corinthians 5:21).

  • Why people with blood “Group O” may be less vulnerable to COVID-19 – Expert

    Why people with blood “Group O” may be less vulnerable to COVID-19 – Expert

    People with Blood Group “O’’ may have a lower risk of contracting COVID-19.

    This assertion was made in Ibadan on Thursday by Prof. Temitope Alonge, Coordinator, Oyo State COVID-19 Isolation Centres.

    He said studies conducted on COVID-19 sufferers indicated that such people might not even suffer severe illnesses including organs complications.

    Prof. Alonge told the News Agency of Nigeria (NAN) that blood Group O, which is significantly represented among African populations, might explain the reason why Africa had fared better than the West since the emergence of COVID-19.

    “Many Africans have blood Group O. This may explain why the severity of COVID-19 infections is low Nigeria. This is apart from the availability of Vitamin D from sunshine,’’ he said.

    Vitamin D is called “the sunshine vitamin’’. When your skin is exposed to sunlight, it makes vitamin D from cholesterol. The sun’s ultraviolet rays hit cholesterol in the skin cells, providing the energy for vitamin D synthesis to occur.

    Prof. Alonge said that Oyo State was setting up a post-COVID infection clinic to monitor lingering post-COVID symptoms.

    He said that while COVID-19 had been seen as a disease that primarily affects the lungs, it could damage many other organs.

    “From the findings we did and the extent of damage to the lungs, one thing we are trying to start now is a post-COVID clinic because most patients who have recovered have returned with diseases of the lungs and heart.

    “This is not unexpected. If the damage to the lungs is because of pulmonary fibrosis, the stiff tissue makes it more difficult for the lungs to work properly and the heart works harder to overcome the stiffness,’’ he said.

    Pulmonary fibrosis is a lung disease that occurs when lung tissue becomes damaged and scarred.

    Oyo State has so far recorded 6,708 COVID-19 infections and 110 deaths as a result.

  • Insecurity: Governors have no choice but to dialogue with bandits – Fayemi

    Insecurity: Governors have no choice but to dialogue with bandits – Fayemi

    Governors will fight insecurity with every fibre of their being, the Nigeria Governors Forum (NGF) has said.

    The Chairman of the Forum and Ekiti State governor, Dr Kayode Fayemi, spoke on Tuesday in Minna when he led a delegation to Niger State Governor Abubakar Sani-Bello over the kidnappings in the state.

    Fayemi said: “The agenda of these people is to destroy the Federal Republic of Nigeria. That is their ultimate agenda. It is either we succumb to it or we fight it. And I can assure you that we will fight it with every fibre of our being. We will fight it to save our people.”

    He said as governors they owed the people the duty of securing their lives and properties.

    Fayemi added: “Our first responsibility as Governors is the security and welfare of our people. We do not want to lament because our people expect us to fix these problems. Our people want us to find a permanent solution to this cycle of violence, banditry, insurgency and criminality bedevilling our country.

    “All our people want is to be able to sleep in their houses with their eyes closed and that is the duty we owe them. What this means is that we need to come together as a country instead of engaging in blame games either as leaders or as citizens.

    “We need to explore every avenue to address this menace, we need to explore other avenues side by side with whatever the security institutions are doing. If that means engaging in dialogue, we may not have a choice but to engage in the dialogue. Anything that will help us deal with this crisis.”

    Fayemi continued: “Terrorism, be it kidnapping, banditry or whatever name you call it, these are the remnants of the actors of the north east that have found themselves in other parts of the country. It is the remnants of terrorism that we are still dealing with. That is why we must not treat the north east in isolation.”

    Sani-Bello appreciated the Forum for identifying with the people of Niger State at this trying period.

    According to him, the Federal Government should do more to find a final resolution to insecurity.

    “The time had come for us to come together and impose on the federal government to do the needful. There is a need for the federal government to proffer adequate intelligence and find a final resolution to this menace happening in our states.

    “Dialogue is great. We are working on securing the release of the students and staff of Kagara secondary school through dialogue. We will dialogue with the bandits because we have realised that they have different missions and reasons for doing what they are doing. We will dialogue to look at their causes in addressing them,” he said.