Opinion

Centenary Honours Awards: What The People Say

Published

12 years ago

March 3, 2014

The Federal Government had, as part of the Centenary celebrations honoured some eminent Nigerians who have distinquished themselves in the service of the nation.
Expectedly, controversy has trailed the honours list with some people rejecting, especially the Ogonis, protesting the non-inclusion of late actvist, Ken Saro-Wiwa in the list.
Our Chief Correspondent Calista Ezeaku and photographer Dele Obinna sought the views of Port Harcourt residents on the issue.
Excerpts:

Mr Gboh Ebenezer Fege, Businessman
Truly, what I will say about the recipients list is that there are people who have contributed to the development of this nation, particularly Niger Delta, whose names were not included on the list. For instance, a person like Late Ken Saro-Wiwa, who we know his contributions towards the development of the Niger Delta and Nigeria at large. His name was not on that list. And if you refuse to include such person, how do you think people will believe that what you are doing is fair? Some people on that list have not as much contribution to the development of the Niger Delta as Ken Saro-Wiwa did. So, for us, particularly the Ogoni people, we are not happy about that. The list is not people-orientated. I think the committee that compiled that list should have sought opinion of members of the public before coming up with the list.

Wele Promise Toochukwu, Public Servant.
Actually, the centenary award is a very good one for the country. I was opportuned to go through the list on a newspaper. I saw the names of those who rejected the award, the likes of the Kutis, Prof Wole Soyinka and Gani Fawehinmi’s families. They said until corruption is entirely wiped out from the country, until the federal government through NNPC accounts for the $20 billion from petroleum proceeds that is missing, until that is given a wider and explanatory view to convince the Nigerian public, they will not accept the award on behalf of their patriarchs.
Actually, I think the award is worth it, especially now that the country has come of age despite our challenges.
However, I think that there are some persons that should have been included on that list. These are human right activities, those who fought for the unity of this country, especially from this our own side, the Niger Delta. The likes of Ken Saro-Wiwa should have been included on the list. I think Saro-Wiwa as freedom fighter and a struggler for the people of the Niger Delta especially his tribe of Ogoni should have merited that award. The likes of Tam-David West, Prof Nimi Briggs should have been on the list. Prof Briggs impacted greatly to us in the University. He brought sanity into the institution. And for Tam-David West’s quest for integrity, he should have been awarded.

Mr Jeffrey Ifeanyi, Businessman.
Majority of Nigerians don’t even know about the centenary celebration. The awareness is not there. The entire programme for the celebration, including the award is not really publicised, it is not really in the hands of the masses. So, for me, there is no criteria to begin to judge the award recipients, selection procedure. I don’t think I have what it takes to begin to criticise the list. A committee was set up for the award which came up with the list. We all know what happens in Nigeria, but the committee should be given the benefit of doubt that they did their job. The award can’t be given to every Nigeria.
You see, the problem with our system is that we tend to bring politics into so many things.
There are things we should be doing and allow the process to run it self. There is no point saying you didn’t give the award to this man or you gave to this man. As I said earlier, a committee was assigned to do the job, they had screened and presented the 100 distinquished personalities. So we should give them that benefit of doubt. Whether they came out plainly or they played some politics in the selection procedure, let us not go into that because these are the things that could create other problems. The country already has a lot of problems facing it – Boko Haram and others.
My emphasis is that this centenary thing is a Nigerian programme and every Nigerian across the country should have the feeling of the celebration. All Nigerians ought to be involved in the celebration either by wearing a centenary tee-shirt, dressing in Nigerian flag colours or anything. The atmosphere all over Nigeria should depict the celebration.
For the award recipients, they should see it as a call to serve. The award should ginger them to make more contribution toward the developing of the country.

Chief Jude Nwoka, Lecturer.
To some, the list is okay. We are celebrating 100years of amalgamation but the integrities of that celebration is what we need to ask. Have we done well within this number of years? Let us look at some major dates in the history of the country. In 1950, we discovered oil, 1960 we had independence, 1970 they said Malaysia came and took palm oil seedlings from Nigeria. Look at those indices, how have we fared?
By now it is expected that we would have had a lot of mechanism to fight corruption because our major problem in this country is corruption. And I am saying that the best way to fight corruption is to deal with corrupt people face to face. You know Nigeria has the best developmental plans. We have good brains, the human capital is there but the problem has always been implementation.
If our leaders will judiciously use our money to do things that are tangible and last over time, people will enjoy it. But this idea of a winner takes all has kept the country the way it is.
So that we are 100years today and people still survive after the amalgamation, we should celebrate, but the real issue is, how have we fared in that 100years?
Now talking about the award recipients, for people like Zik and other, yes they merit the award because of their fight for amalgamation. But after the amalgamation what have we been able to do? Have we left an, enduring legacy for the democracy. Often we are told that youths are the future hopes. Where are the young ones? The old ones want to remain power.
And what are the legacies they are leaving?
What I am saying in essence is that giving an award is not the issue. The people you want to give the award, what is their contribution. What are their sacrifices for the nation? Our past leaders like Zik, Awolowo, Tafawa Balewa never had sky scrapper. They never had 100miilion stories in Kano, 10 billion stories in London. They were simple men with simple character. The same thing with people like Ken Saro-Wiwa. They made sacrifices for the people. How many of such leaders do we have today?

Mr Iheanyi Ezinwo, Publisher.
I think it was a thoughtful thing for the federal government to decide to celebrate 100 years of amalgamation of Nigeria. I think we have come a long way.
And coming to the award, ordinarily the centenary could have been celebrated without the award, but I want to see it as one of the highlights. One of the items that the organisers want use to add colour to the centenary celebration. So to that extent I want to say that it is in order. And don’t forget that 100years is not a joke. Except in some rare cases, many of us who are here today might not be there when Nigeria will be celebrating another 100years years anniversary. So it is an occasion that is worth marking in as many significant ways as possible.
Now coming to the list, I want to believe that the list was compiled by a committee. And members of this committee are Nigerians eminently seen to be qualified to do the job. I want to believe that they were given a guideline for the job I want to also believe that those who commissioned them were satisfied with the job they did. That was why they decided to go ahead with the 100 names.
That is not to say that there might not have been same other people whose names should have been included.
But don’t forget, maybe they were given a target that it should not be more than 100 people.
Now, coming to the controversy, because of the polaristic nature of Nigeria, especially the misguided religious and tribal sentiment that has become so prominent during this administration of president Goodluck Jonathan, the controversies are not unexpected. There are some people who are just there to crticise the policies of this administration. Remember when there were plans to declare a state of emergency in three states some people opposed it but at the end of the day, Nigerians saw reasons with the government. Ogoni people are saying that somebody like Ken Saro-Wiwa should have been included among awardees. Then the family of Gani Faweni is rejecting the honour because they say that it is impossible for them to stand on the same podium to receive the same award with somebody they alleged contributed to the early demise of their father. So the controversies are expected. There is no how you compile the name that there will be no controversy.
There is no how that list can accommodate everybody who has contributed significantly to the development of this nation.
On the question of whether some names on the list ought not to have been there, it depends on the criteria used in selecting the people. If I’m the one drawing the criteria, I can say somebody like Abacha shouldn’t have been included because his administration brought untold hardship to us in this country, not to talk about the massive looting. As a matter of fact, if I were to draft the criteria, all the past military heads of state should not be included. So I want to appeal to Nigerians to give this present administration the benefit of doubt because I want to believe that the president means well.

Opinion

The Girl Who Didn’t Dance

Published

3 days ago

November 19, 2025

The Tide

Quote:”

This piece is, primarily, the story of the girl who refused to dance during my first public performance as a pop musician. The event was the birthday party of Okechukwu Ogbowu at the residence of Chief Moses Nma Ogbowu at Omoku in February 1968. Secondarily, it is the story of a group of Ogba/Egbema youths who the chiefs considered rebellious and should, therefore, be watched very carefully. These two anecdotes are woven together by the story of my foray into music as a career in my youth. In 1958, I went on holidays to the home of my uncle Eze JNA Nwachuku at Ahoada. There, I heard a very strange music that tickled my preteen fancy to the point I started singing it using words I made up; I was eight. Back to Alinso Okeanu (Beach) after the holidays, the kids in the cosmopolitan community were wowed by my air and swag while singing the very strange song.

Years later, I learned the real words of the jazz classic “Hit the Road Jack” by Ray Charles. At fifteen, I was arraigned before a juvenile court in Omoku for singing a love song that contained the word “kiss” to the princess of Ogbaland at Ahia Orie market square; though discharged and acquitted, I was bound over to be of good behavior for six months. At sixteen, I got de-robed from the choir of St. Michael’s Church, Omoku for buying a guitar and audaciously changing my name from Enoch. At seventeen, I had my debut at Okechukwu’s birthday party where the girl, who is the primary focus of this piece, did not dance. During the party. I performed three songs: (1) “All My Loving” by The Beatles, which was the song that took me to the juvenile court, (2) “Midnight Hour” by Wilson “Wicked” Pickett and (3) “Please Don’t Tease” by Cliff Richard.

These songs are laden with amorous innuendos and have the words “kiss” and “love”, which were considered sacrilegious in those days. The veiled explicitness of Wicked Pickett’s lyricism didn’t help matters either; it added to the excitement, which became more palpable and the connection between crowd and artiste grew more profound, when Innocent Masi (now Dr. IA Masi mni) placed a five shillings note on my forehead. Everyone at the party virtually summersaulted on the dance floor, which was the interior balcony of Ogbowu’s house, the most beautiful house in Omoku then. The next day, the chiefs held an emergency meeting at the home of Chief S.O. Masi who was Commissioner of Onitsha Province during the First Republic; that province is now Anambra State. The single item on the agenda was the worrisome activities of the youths.

At the end of the meeting, a chief, whose name and the first book of the Gospels would tango smoothly to the rhythms and rhymes of poetry, threatened to shoot me if he ever saw me near his house with my jita. I perfectly understood his predicament; he had many pretty daughters. Poor fellow, unbeknownst to him, I was yet to know the difference between the birds and the bees. The next evening, Monday Wokocha (late Professor Addison), Gary Omo-Odi and I dared the chief in a daredevil episode that belongs in another narrative. He shot…in the air. That day, my parents seized my guitar and grounded me. Subsequently, my uncle Nwachuku whisked me off to Port Harcourt. Back to the party; yes, everyone at the party virtually summersaulted except a girl from Obite who didn’t step on the dance floor. She was slim, beautiful and quite tall for girls (even for boys) of that era; so, she stood very elegant.

Beyond the call-response greetings that characterize the socio-culture of the people of Ogba and Egbema, she was almost taciturn; she was shy and rarely spoke except when spoken to. However, she had a smile that lit up the environment as it contrasted with her ebony skin that glowed with the radiance of youth. I think Kamala Harris placed an order for that specific smile from the warehouse of the Divine on her way to this dimension. The girl who didn’t dance was Ngozi Elemele; daughter of Chief Samuel Elemele, a devout Christian, business man and highly patriotic Ogba man from Obite. Ngozi’s refusal (or was it inability?) to dance made us tease her that she has “two left legs” hence she couldn’t move them to the pulsating and compulsive rhythm of pop music. She just kept on smiling and that was an impregnable armor against our social arrows.

That calmness under relentless peer pressure earned her the moniker “Nwanjinwa” (Girl Nextdoor) amongst us; it contrasted with “Okoronwangbogbo”(prodigal son), which the vicar at St. Michael’s tagged me as he de-robed me from the choir. Those were the heady days of our lives. In 2024, a social commentator subjected the youths of Ogba/Egbema of that era to a critique. He observed that, irrespective of their youthful exuberance with a dose of mischief, that generation of Ogba/Egbema youths effectively took advantage of the ample educational opportunities provided by government immediately after the civil war. Also, he noted that that party produced four medical doctors, two lawyers, one architect, two general managers of parastatals, two chairmen of local government, three permanent secretaries, one head of service, three professors, and a deputy governor.

Concluding the analysis, the critic held that while many in the group held more than one position in the categorization, Ngozi Elemele, the girl who didn’t dance, held more top level public positions than the rest. She was Permanent Secretary, Commissioner, became Professor and is now Deputy Governor. Today, the Obite girl who didn’t dance at the party in 1968 is gracefully and elegantly waltzing at the center stage of Rivers State politics as Her Excellency, Prof Mrs. Ngozi Nma Odu DSSRS, the Deputy Governor of Rivers State. Her excellent performance in public office is a product of decades of fierce focus on the future, dedication and devotion to duty, resolute resilience, humility and simplicity; years spent climbing the arduous ladder of mainstream bureaucracy from Grade Level 08 to the apex of the pyramid, serving as Commissioner and thereafter venturing into the intellectually challenging trajectory of academics and also peaking at the apex of professorship and, eventually, clenching the coveted position of Deputy Governor of Rivers State.

Naturally, I was very delighted and humbled by the honor and privilege of being chairman of the occasion where Akabuka Community honored Her Excellency with a grand reception on October 25, 2025. It was very gratifying that her boss, His Excellency Sir Siminalaye Fubara GSSRS, supportively graced the occasion as Special Guest of Honor, a reflection of humility and simplicity in high profile office, which is uncommon in our society. Who says focus, determination, drive and hard work do not pay? They did then; they do now and they always will. Are the youths of today listening? “He that hath ears to hear, let him hear” (Matthew 11:15).

Akparikolamo!!!

By: Jason Osai

Opinion

Tradition or idolatry? The Debate Over Nhe-Ajoku

Published

2 weeks ago

November 10, 2025

The Tide

Quote:“But when it becomes cloaked in mystery and secrecy, it risks breeding fear and abuse.

In the heart of Ikwerre land, nestled among the green stretches of Rivers State, lies Omerelu a community steeped in heritage and rhythm. Here, the people gather every two years for the Nhe-Ajoku, the bi-annual New Yam Festival that marks the harvest season, the renewal of gratitude, and the reaffirmation of kinship with the land. Debate It is a time when the yam, known as “the king of crops,” takes centre stage. The festival begins in joy and ends in solemnity, as the community offers thanks to the Almighty for sustenance and peace. At the climax of the celebration comes Nkwa-Nhe-Ajoku, a sacred dirge performed only by the initiated. By long-held custom, it forbids the Igbo people from witnessing it irrespective of how long they have lived among them (Omerelu people) . The dirge, performed in secrecy and deep reverence, closes both the spiritual and physical chapters of the festival.

Yet, as the years pass, questions are rising within Omerelu: what still lies at the heart of this ceremony? Has the spirit of thanksgiving been overshadowed by practices that no longer serve the wellbeing of our people? The call to abandon idle worship that is, the worship of lifeless objects or empty rituals grows louder. For many, the time has come to separate what uplifts the community from what diminishes it. Tradition, when rightly kept, preserves identity. But when it becomes cloaked in mystery and secrecy, it risks breeding fear and abuse. The dirge that once bound the people in reverence now occasionally divides them by secrecy. To the devout Christian, the festival’s spiritual dimension raises moral questions. Can thanksgiving to God be mixed with homage to carved symbols or ancestral forces? Must reverence be expressed through objects rather than through the heart?

Within Omerelu Community , elders recall that the first purpose of Nhe-Ajoku was gratitude not idol worship. It was to honour hard work, the soil, and divine providence, not to erect shrines to shadows. But today, the week that should bring peace and brotherhood sometimes ends in conflict, theft, and fear. Livestock disappear. Goats and fowls vanish in the night. Some justify it as ritual entitlement; others call it ‘fast finger’. This is where the red flag must rise. A festival of peace cannot thrive in the smoke of wrongdoing. If Nhe-Ajoku becomes an excuse for moral decay, it loses its sacredness. Let the people of Omerelu remember: a tradition that harms its own people ceases to be culture it becomes bondage. It is not the festival itself that is at fault, but the way it is practised. When men hide behind masquerades to seize property, when youths interpret freedom as license, when the dirge becomes a cover for intimidation, the festival must be re-examined.

This conversation must happen without fear or sentiment. The Ikwerre person is proud, industrious, and deeply spiritual. We need not abandon our heritage to embrace truth. Rather, we must purify it, as gold is refined by fire. To understand where we stand, it helps to look back at FESTAC ’77 the Second World Black and African Festival of Arts and Culture, held in Lagos in 1977. It was a grand showcase of African identity, heritage, and pride. For a moment, the black world united under one banner of culture and art. Yet, in hindsight, some critics raised warnings. They argued that Nigeria, in trying to celebrate culture, unconsciously revived old spiritual practices that blurred the line between art and idolatry. A respected cleric once said FESTAC ’77 “handed Nigeria over to idols,” claiming it marked the beginning of the country’s moral confusion.

Whether one agrees or not, it stands as a cautionary tale: culture without conscience can lead to chaos. So too in Omerelu, Nhe-Ajoku must not become a miniature FESTAC grand in display but hollow in purpose. The harvest must be about life, not lifeless worship. If a festival meant for peace turns into a spree of theft and intimidation, then the red flag flutters over the village square. Our elders must rise to correct this trend. Chiefs, youths, and women leaders must come together to reclaim the true essence of Nhe-Ajoku: thanksgiving, unity, and renewal. The dirge, Nkwa-Nhe-Ajoku, should retain its dignity and secrecy for those qualified, but its purpose must be explained clearly to the younger generation. Secrecy without explanation breeds suspicion and rebellion. Instead of exclusion, let there be understanding. Festivals should strengthen bonds, not stretch divisions.

Omerelu must show that tradition and modern faith can coexist, that the people can celebrate harvest without bowing to idols, can sing ancestral songs without losing moral clarity, can dance without looting. We must also redefine the meaning of worship. Worship is not about objects but obedience; not about rituals but righteousness; not about noise but truth. The younger generation watches keenly. If we hand them confusion, they will discard our culture. But if we hand them purpose, they will preserve it proudly. Let every yam harvested remind us that blessings come through toil, not through spirits or symbols. Let the sound of the drum call us to unity, not to indulgence. The red flag has been raised not to condemn Omerelu, but to caution it. The line between reverence and ruin is thin; we must tread it carefully. If we reform Nhe-Ajoku today, we will hand to our children a festival worthy of pride.

If we ignore the signs, we risk turning celebration into regret. Let’s celebrate hard work again by ensuring that our yams are from our yams, not Hausa yams. Our chickens and goats should also come from our farms. I , being a bonafide offspring of Nhe-ajoku adherence, know too well that agric (poultry fowl) and Hausa goats were never anywhere near the ‘Ajoku Shrine’, but now, the reverse is the case. The implication? People are no longer interested.However, let this year, and every year henceforth, mark a new beginning: a Nhe-Ajoku of peace, honesty, and gratitude that honours our Creator. The yam is life, but life must be pure. Let the dirge speak truth again. Let the red flag remind us when culture forgets conscience, it ceases to be culture. And when the drums of Nkwa-Nhe-Ajoku sound again in Omerelu, may they beat not for idols, but for renewal, justice, and peace.

By: King Onunwor

Opinion

Fubara’s Strategic Masterstroke

Published

2 weeks ago

November 10, 2025

The Tide

Quote:”What sets this administration apart is not just the volume of projects but their strategic coherence. Each road, bridge, and seaport initiative forms part of an integrated economic master plan that places Rivers State at the heart of Nigeria’s maritime future”

In the evolving narrative of Rivers State’s infrastructural transformation, Governor Siminalayi Fubara is quietly but decisively carving out a new economic roadmap—one anchored on strategic connectivity, blue economy exploration, and sustainable development. His recent inspection of the 13.5-kilometre Oyorokoto Road in Andoni and the visionary Trans-Kalabari Road project underline a bold ambition: to reposition Rivers State as the economic gateway of the Niger Delta and a key player in Nigeria’s emerging maritime economy. The Oyorokoto Road, slated for completion and commissioning in March 2026, is not just a transport corridor. It is the spine of what promises to be a thriving coastal economy. Stretching from Andoni’s popular Oyorokoto Beach to the newly discovered Atlantic beachfront, the project embodies the governor’s vision of turning Rivers State’s natural endowments into engines of growth. The road’s design is strategic—it connects land to sea, trade to tourism, and communities to opportunity.

Governor Fubara’s decision to extend the road beyond the initial Oyorokoto Beach destination speaks volumes about his forward-thinking approach. Upon discovering an expansive Atlantic beachfront with immense tourism and marine potential, the governor ordered the extension of the project—transforming it into what he aptly called “the pathway to the blue economy.” This statement encapsulates a shift in governance philosophy: from mere infrastructure delivery to economic diversification and sustainability. The blue economy, which encompasses maritime transport, fisheries, coastal tourism, and renewable energy, offers Rivers State a new frontier for wealth creation. With Oyorokoto’s proximity to the Atlantic Ocean, deep-sea exploration, aquaculture, and ocean-based tourism can thrive. Governor Fubara’s plan to develop activities around the seafront—hospitality, logistics, and marine services—will not only attract investors but also create jobs for local communities long isolated by geography and neglect.

The significance of the Oyorokoto project also lies in its symbolism. It signals a shift from oil-dependent infrastructure to climate-conscious development. The governor’s insistence on conquering difficult terrains to connect Andoni’s coastal communities underscores his administration’s commitment to inclusion and balanced growth. For decades, these communities have watched from the margins as the mainland prospered. Now, they are being woven into the state’s economic fabric. But the true genius of Fubara’s strategy emerges when viewed alongside the Trans-Kalabari Road project, a monumental undertaking designed to link several island communities in the Kalabari axis to the mainland. The first phase, which terminates at Bakana, is already being celebrated as a historic project with transformative economic implications. Beyond mere connectivity, Bakana’s deep-sea potential positions it as a future hub for maritime trade, shipbuilding, and logistics—key pillars of the blue economy.

By aligning the Trans-Kalabari and Oyorokoto projects, Governor Fubara is weaving a coastal development network that will fundamentally alter the geography of commerce in Rivers State. Once completed, these roads will not only ease movement but open up access to virgin coastlines, attract tourism, and stimulate private investment. In essence, Fubara is building corridors of prosperity across the state’s most difficult terrains. The governor’s unannounced stop at the Kalaibiama-Epellema Road in Opobo/Nkoro Local Government Area further underscores his personal commitment to follow-through. His inspection of the piling work at the Epellema bridge site reveals a hands-on leader determined to ensure that no project lingers on paper. In a region where infrastructure is often hindered by terrain and politics, Fubara’s approach reflects courage and vision in equal measure.

What sets this administration apart is not just the volume of projects but their strategic coherence. Each road, bridge, and seaport initiative forms part of an integrated economic master plan that places Rivers State at the heart of Nigeria’s maritime future. The synergy between the Trans-Kalabari and Oyorokoto corridors will create a seamless coastal belt that can support tourism, fisheries, and inter-island commerce—stimulating both rural and urban economies. Governor Fubara’s economic strategy is also deeply political in the most constructive sense. By investing heavily in long-neglected coastal communities, he is rebuilding trust in government and expanding the social contract. He understands that prosperity must be inclusive, and that true development is not measured merely in kilometers of asphalt but in livelihoods transformed. Critics may view these projects as ambitious, but ambition is the currency of progress.

Fubara’s determination to beat the terrain and deliver projects on schedule is a lesson in leadership under constraint. In the face of financial and environmental challenges, he is proving that development can be both visionary and pragmatic. The broader implication of these infrastructural moves is clear: Rivers State is transitioning from an oil-dependent economy to a diversified, ocean-driven one. The integration of deep-sea potential at Bakana, tourism assets at Oyorokoto, and bridge connectivity at Epellema points toward a strategic blueprint that could redefine the Niger Delta’s development model. As March 2026 draws closer, the Oyorokoto Road will stand not merely as a physical link between Andoni’s communities and the Atlantic but as a symbol of a government that sees beyond the present. It will represent a bridge to new possibilities—economic, social, and environmental.

In the final analysis, Governor Siminalayi Fubara’s economic masterstroke lies in his ability to turn geography into destiny. By connecting land to sea and people to prosperity, he is charting a course that could make Rivers State not just the treasure base of the nation, but the anchor of Nigeria’s blue economy in the 21st century.

Ibim is a seasoned Journalist, political analyst and public affairs commentator.

By: Amieye-ofori Ibim