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Non-Violence Election 2015: How Realistic?

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The presidential candidates of the major political
parties taking part in this month’s general elections recently signed a non-violence pact, resolving to ensure peace before, during and after the polls.
A few days ago, the governorship candidates of the three most viable parties in the state – PDP, APC and Labour parties followed suit by appending their signatures to a similar agreement.
Will these accords minimize election violence that Nigeria’s elections are known for? What do Nigerians think of the development? How can we achieve peace in the country before, during and after the fourth coming elections.
Our chief correspondent, Calistar Ezeaku, sought answers to these questions from some members of the public.

Mr Ben Onitemeka
Community/NGO leader.
Peace agreement has noting to do with the followers of these candidates.  You see, those of us who have been opportuned to be in the social media, will discover that their followers say many things that are very annoying.  People use abusive languages and talk as if they are representing their pay masters.  But, in the actual sense those are not what they should be saying.
The non-violence signed by the presidential candidates and the governorship candidates here in our state should have helped in minimizing violence  but it is not happening the way it should have been because the followers are not following that agreement.
So the problem is not the candidates.  The candidates are always very peaceful. The problem comes from their followers.
Incidentally, most of the people who make a lot of noise didn’t even register, they don’t even have Permanent Voters Card (PVC). So the only way we can have a better society is by going out to vote.  It is only through your vote that you can retain or change a particular government. If you don’t have voter’s card and you keep making noise and all those things, it cannot change the situation.  The most important thing, is to go out and vote.
It is unfortunate that here in Rivers State we have a lot of pre-election violence, destruction of posters and all that but I think the security apparatus should be at alert. A lot of these cases can be blamed on the lapses from the security apparatus.  Assuming the police, civil defense, JTF and other security agencies are at alert, I think most of these incidents can be prevented.
However, to achieve a violence free election, all hands must be on deck. The civil society groups, NGOs, faith-based groups, have roles to plays.  The churches can actually reach out to their members.  Definitely every individual belongs to one religious group or the other or an association.  We have to reach out to these associations.

Miss Odilabiebuma Adline
-Civil Servant.
I will say the signing of the peace accord is a good move but in actual practice I have not see it working. It is a good move that the candidates of the major political partners signed peace pact, that they should not use abusive languages, that they should do things in a way that should not affect the peace of the society.  But after the agreement had been signed, looking at my locality, it doesn’t seem as if they signed anything.
You can still hear the politicians during their campaign attacking their opponents, they still use abusive languages.   All those things are still going on.
So, we can only achieve a violence-free election if those involved will stick to the terms of the agreements.  We can achieve a pre, during and post election violence if we educate the society. It might take time but we will certainly get there, remember Rome was not built in a day. We still need to talk, and talk and talk, create the awareness.  Somebody recently said that we don’t have poverty as such that what we have is poverty of the mind.  The mind needs to be educated.  People need to know their rights.  Not just knowing your right but knowing what to do and when to do it.
I want to also say that mothers have an important role to play. Most of the people causing these violent are youths.  Parents, especially mothers need to caution their children and educated them on the dangers of violence.
I also think we need to start from the primary school to educate our children on their civic responsibilities. You don’t bend a tree when it is old.  We have subjects like social studies and all that.  We need to educate these children on the impact of being good citizens.  So it is from the cradle that we need to build.
But what we are doing now is that we are trying to build from the top and you cannot achieve anything from the top when the foundation has not been laid.
So I think our foundation is part of the problem we have today because the people that believe in non-violence are very few.
Only a handful of people believe we can live amicably, that we can belong to different political parties, have different ideas but still live together peacefully.
I think we should always bear in mind that there will always be another election.  So, that I don’t win today doesn’t mean I will not win tomorrow. In sports we say, let the best man win and that is what it should be in election, let the best man win.

Mr Ifeanyi Ajaegbu
-Human Development Expert
It is a positive step that they came together to agree that the election should be violent free.  But beyond signing peace pacts, we need to ask further questions – how many of their constituencies have they visited with this message of peace.  How many of the constituencies have committed themselves to behaving non-violently because signing a peace pact at the national and state levels does not mean that in the rural communities, in the fishing pots the people are going to abide by such pacts.  So we need to go beyond agreement. We need to make more concrete commitments. There should be punitive measures agreed upon by all the aspirants that anyone who goes outside the agreement will be punished in this way or the others.  From the day they signed the agreement there have been shootings, burnings and all that.  So people will just sign the agreement and continue with what they are doing.
My advice to the young ones who are used to commit violence during elections is that they should remember that there is a future beyond the elections.  They should remember that they are worth more than the elections.  They are worth more than whatever they are going to gain from committing violence and a dead man has no future.  Secondly, they should also remember that if they fight and kill each other to put the wrong person on the seat, we are all going to bear the consequences of whatever wrong decision made by the person.  The worst thing is that they can even die doing what they are doing.
Each political party has a youth wing.  They should turn these youths wings into a conglomerate of young people who could work together for a better Nigeria instead of turning them into thugs.

Mr Anthony Ogina
-NOA Staff.
What I have to say is that we must ensure peace in the country.  We are all one Nigeria, so we should not take elections as a do or die affair. Election is just like a football match, a particular team must win.
So a loser should also embrace whoever emerges the winner.
It’s true the peace accord had been signed but the leaders of political parties are not helping matters.  They are supposed to tell their followers and the states where they come from to embrace peace that nobody should go into violence. I heard this morning that they stoned President Goodluck Jonathan’s convoy in Taraba State.  This is not what we want and it makes nonsense of the peace agreement. Everybody should embrace peace.

Mr Chika Emeh
-NGO Project Manager.
Looking at the violence going on in different parts of the country this period, we must ask ourselves what really do we want and how do we want to achieve it? If we say we want violence –free election then we must ask ourselves how do we achieve it. We should use the religions, the ethnic groups and other aspects of the community to address the issue.
So I will like to see a situation where religious leaders mount the pulpit or go to their mosques and preach violence-free elections.  I want to see a situation where ethnic group leaders speak to their people using the media and other means of communication to urge them to shun violence. I want to see a situation where political parties and politicians educate their followers on the dangers of election violence before, during and after the elections.
Infact, more and more studies are now showing that our problem is not pre or during election violence.  The major concern is post-election violence. Look at what is happening in Ekiti State. The elections were very free and fair, there were no violence but after the elections, the violence started.  Why? Because people do not seem to agree with the results of the elections.  There is also this attitude of winner takes it all and all of that.  So, if we must check-mate this type of violence, effort must be focused on dealing with post-elections violence-free activities.  And that has to do with setting up the necessary structures in the community that will actually looking into the grievances of those who are aggrieved and do we have the judiciary that will be empowered and are ready to dispense as at when do? Do we have the machinery in place to make sure that those who perpetuate violence are punished or are we just leaving them to do whatever they wish?
Again, many people are concerned about INEC’s preparadeness to conduct a credible election.  You see, INEC started early enough but surprisingly, it does appear that they are not really prepared.
What we are seeing now with the PVC distribution is not a good testimony because as we speak now, millions of Nigerians do not have access to their permanent voters card.  And if care is not taken some people might be disenfranchised and this can lead to violence.
So, I will advice INEC to make sure that every voter who has been registered receives his/his voters Card.

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Opinion

Fubara’s Strategic Masterstroke

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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
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Opinion

Tradition or idolatry? The Debate Over Nhe-Ajoku 

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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
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Opinion

Should The Internet Go Bust

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Quote:”. Whereas it sounds apocalyptic, yet experts have long warned that a total internet collapse, whether from cyberwarfare, global technical failure, or coordinated attacks on undersea cables, could paralyze the world far beyond imagination”
We now live in a world that so much relies on technology, especially on digital communication networks and data services. Virtually every aspect of our life depends on the efficient functioning of machines. In view of this reliance, imagine waking up to a world where the internet simply goes dark. For advanced countries where the functionality, monitoring and data storage of surveillance, security and nuclear installations, all rely on electronics and networks, the disruption could be catastrophic. On the other hand, for developing nations like Nigeria where government’s  response is usually slow, the implications would be socially and economically disastrous. It would imply the sudden evaporation of all the modern conveniences we have taken for granted. No online banking. No emails. No mobile transfers. No WhatsApp messages, Twitter feeds or digital government portals.
The collapse would expose a dangerous dependency, the centralization of personal data. In Nigeria’s multi-biometric systems, the Bank Verification Number (BVN), the National Identification Number (NIN), and SIM registration for mobile networks, are all cloud-based. With no internet, access to these databases would be lost. Banks could not verify customers; telecom operators could not authenticate SIMs; and government agencies would be unable to issue new IDs or validate old ones.In Nigeria, over 80% of financial transactions now occur digitally, thanks to the rapid adoption of fintech platforms such as Opay, PalmPay, Paga, and the Central Bank Nigeria’s eNaira initiative. Assets of companies worth trillions of naira are also stored digitally and transacted on the Nigerians Stock Exchange. Like other transactions, these have no certified paper backings other than electronic storages.
It means that the wealth and wellbeing of millions now lie at the mercy of machines. According to the Nigeria Inter-Bank Settlement System (NIBSS), in 2024 alone, the value of electronic payments in Nigeria reached ?600 trillion. Whereas it sounds apocalyptic, yet experts have long warned that a total internet collapse, whether from cyberwarfare, global technical failure, or coordinated attacks on undersea cables, could paralyze the world far beyond imagination. A total internet blackout would instantly freeze the banking system as banks lose interconnectivity, making transfers, withdrawals, and payments impossible. Fintech companies would go offline, cutting off millions from access to their digital wallets, while Point-of-Sale (PoS) operators, who depend on network connections for every transaction, would be stranded.The economy would revert overnight to cash dependence.
But cash, already scarce due to the CBN’s currency redesign and digital push, would not circulate fast enough to meet demands. Markets would collapse into panic, and trust in banks could erode within hours. Modern governance in Nigeria has increasingly depended on digital infrastructure, using e-government portals to handle licensing, pension records, procurements, revenue collection and budget management. An internet collapse would send governance back to the analogue age. Ministries would lose coordination, digital files would be inaccessible and online recordkeeping systems would fail.For ordinary Nigerians, the consequences would be deeply personal. Salaries paid through electronic transfers would go into limbo. Traders on Jumia, Konga, and social media marketplaces would lose their livelihoods overnight. Health and other insurance policies that currently dependent on cloud records and telemedicine would be truncated.
Even more troubling, a prolonged blackout could corrupt or erase data stored in unsecured local servers. Without connectivity to global backups, entire records, financial histories, health data, and school records, could be lost. For millions around the globe, digital amnesia would mean loss of identity, wealth and social status. Without communication, rumours would fill the void, potentially triggering civil unrests, misinformation, or even national security crises that may lead to uprisings in many countries.In a world where WhatsApp has replaced the post office and Zoom serves as boardrooms, digital communication collapse would feel like the death of modern society. Businesses would halt meetings, journalists would lose sources, students would be cut off from online learning, and diaspora remittances and family ties would suffer. Even voice calls that depend on internet routing would be impossible.
 The silence would be deafening, not just socially but economically, because communication fuels productivity. Without it, markets stall.The collapse of the internet would expose how deeply our daily survival has come to depend on invisible digital threads. If the web were to go dark tomorrow, it would not just dim our screens, it would extinguish commerce, governance, and connection itself. Already, fallouts from increasing cyber-attacks on undersea cables or satellite networks show the fragility of the situation.To preempt these eventualities, developing countries must therefore,  plan to build digital resilience. Critical data should have offline backups within national borders. Banks and fintechs must maintain local intranets or satellite-based alternatives to the public web. Radios, SMS-based, and offline mesh communication networks should be installed as alternative fallback channels.
Proactive protection of key infrastructure must become a national priority, and not reactive fire-fighting. As the internet becomes the nerve centre of modern civilization, developing economies like Nigeria, which strives for inclusion and growth, should avoid being ensnared into a blind spot by rapidly digitalizing into over-dependence. And the question is not whether the internet could collapse, but whether we can survive it when it does. A society that entrusts everything to the cloud must first learn how to breathe without it.
By; Joseph Nwankwor

 

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