Opinion
Empowering Wakirike In The Diaspora
Empowerment is key to the success of any project.
But what form empowerment should take is also critical. Empowerment is a popular political jargon in Nigeria and means at least three things.
It means to give somebody a political position of relevance that would enable him or her to be visible in the arena of governance and in the minds of his supporters as capable of offering them gratuities.
Two, it means giving a person huge sum of money (huge as defined by the person’s taste and expectation) to enable him or her live a life of material and social comfort if not opulence. It also means to provide social amenities to communrties through a person as a result of the influence he peddles or as a mark of favour for some patronage (often a reward or pay back for political support).
TheWakirike Coalition is not a political organisation. Therefore, empowerment could not mean any of the aforesaid, but perhaps something more profound;something more valuable than money. Really, with Nigeria’s economy in dire straits and the Naira exchanging for more than 200 to one dollar, it will be herculean for people battling with basic needs of survival to be very useful in funding a dollar project. So, we can look outside of monetary empowerment to no less valuable things that are critical to the success of our venture. I want to identify three points here: Information, Motivation and Partnership.
Information is key to knowledge and the Wakirike people in the diaspora need to get up-to-date information about issues affecting the Wakirike people at home. Technology has made information flow very brisk; so, there is need to build a strong chain of communication that will give the Wakirike people in the diaspora, accurate facts, not misleading or apparently jaundiced stories disseminated by rumour mongers and political jobbers.
The Wakirike Community can also be empowered by motivation. They can be motivated to fund education at home, in two ways: One, by taking a cue from the activities of sister ethnic nationalities in the diaspora who build very strong bonds of unity among themselves and establish linkages with their kith and kin at home (Ibiyediki da).
For example, the activities of the Yoruba in diaspora stimulate and sustain the development of education in Yorubaland. In Rivers State, the efforts of the IbaniSe Forum, the Kalabari National Association and the Ikwerres in diaspora(who have decided to hold their national convention this year in Port Harcourt), are worthy of emulation and should actually spur the Wakirike Community in USA to do more to reinvent the prime position of the Wakirike people at home
The second motivation is frugality how the resources (fund, skills, tools etc.) deployed to projects will be used. To whom much is given, much is expected. When funds are put to appropriate use, donors would be willing to contribute more.
The Wakirike Coalition should therefore device a means of monitoring its projects to achieve the desired result. Motivation is a double-edged empowerment tool that would quicken the benefactor(seeing the success of the project will provoke positive action for continuous participation) and the beneficiaries(who will be delighted for the success of the programme and will continue to keep faith with it).
The last point is partnership. The cost of funding education is high but the burden will be significantly less if there is partnership and collaboration with committed persons and groups. The Wakirike community in diaspora will be stronger if they get strategic partnership with relevant interest groups and patriotic philanthropists.
There are many blessedWakirike individuals who can be reached and engaged to contribute to the education fund. Therefore, participation in the Wakirike Trust Fund project should not be limited to the contribution of Wakirike people in diaspora alone. It should be enlarged to involve wealthy individuals in and outside of government who can pay a definite amount of money yearly as their token to the fund.
The Trust Fund project should also get the support of the Wakirike local government councils and corporate organisations operating within Wakirike Be Se territories. Monies generated from these sources would boost the Trust Fund and enlarge the scope of programmes to be carried out.
The Wakirike Community in the diaspora have demonstrated capacity as a dynamic and strategic link between the Wakirike people in the Ijaw hinterland of Rivers State and the United States of America. They certainly need to be well empowered by the required information, motivation and strategic partnership to succeed in sustaining this education fund project.
In Nigeria, education is not just a process of acquiring knowledge, it is a means to earn a good living and also position people (kinsmen) to occupy strategic offices in the corridors of power. In the absence of good paying jobs, it becomes a challenge to convince the youth to continue to read merely to earn certificates even though they are intelligent and can make good grades. We are aware that many people died in stampedes at recruitment centres a few years back. Indeed, a former Minister of Interior, Abba Moro, is on trial over the incident. Presently, over one million candidates are said to have applied for recruitment into various cadres of the Police Force to fill about 10,000 vacancies.
Last year, the joke was on doctorate degree holders who applied to be truck drivers for a cement company with the aim of owning the trucks after clocking some kilometre. Stimulating interest in education is becoming a formidable task.
The Wakirike people were able to achieve much in education at a time in their history because of unity of purpose. But can this still be said today? While other ethnic groups are pulling themselves together, inter-communal interests and internecine conflicts seem to conspire to diminish our growth. How much strength do we still have to build bridges of development in our various endeavours as our fathers did yesterday? Can we reflect further on our political status in Rivers state and our gains as Wakirike people? It is imperative for Kirike Be Se to re-strategise, quickly and I believe the Wakirike community in diaspora can kick-start the process by engaging our politicians and public office holders to articulate a blue-print on how to reposition the Wakirike people, create meaningful jobs for our youth.
Finally, the Wakirike Community in diapora will be well empowered if they establish a non-partisan think-tank group to research and discover patriots who can demonstrate the epic Wakirike spirit-men and women who would promote Kirike Be Se collective interests rather than fan embers of personal empowerment and self aggrandisement.
Paul-Worika is a Federal Commissioner, Public Complaints Commission, Rivers State.
Alpheaus Paul-Worika
Opinion
Wike VS Soldier’s Altercation: Matters Arising
The events that unfolded in Abuja on Tuesday November 11, 2025 between the Minister of the Federal Capital Territory, Chief Nyesom Wike and a detachment of soldiers guarding a disputed property, led by Adams Yerima, a commissioned Naval Officer, may go down as one of the defining images of Nigeria’s democratic contradictions. It was not merely a quarrel over land. It was a confrontation between civil authority and the military legacy that still hovers over our national life.
Nyesom Wike, fiery and fearless as always, was seen on video exchanging words with a uniformed officer who refused to grant him passage to inspect a parcel of land alleged to have been illegally acquired. The minister’s voice rose, his temper flared, and the soldier, too, stood his ground, insisting on his own authority. Around them, aides, security men, and bystanders watched, stunned, as two embodiments of the Nigerian state clashed in the open.
The images spread fast, igniting debates across drawing rooms, beer parlours, and social media platforms. Some hailed Wike for standing up to military arrogance; others scolded him for perceived disrespect to the armed forces. Yet beneath the noise lies a deeper question about what sort of society we are building and whether power in Nigeria truly understands the limits of its own reach.
It is tragic that, more than two decades into civil rule, the relationship between the civilian arm of government and the military remains fragile and poorly understood. The presence of soldiers in a land dispute between private individuals and the city administration is, by all civic standards, an aberration. It recalls a dark era when might was right, and uniforms conferred immunity against accountability.
Wike’s anger, even if fiery, was rooted in a legitimate concern: that no individual, however connected or retired, should deploy the military to protect personal interests. That sentiment echoes the fundamental democratic creed that the law is supreme, not personalities. If his passion overshot decorum, it was perhaps a reflection of a nation weary of impunity.
On the other hand, the soldier in question is a symbol of another truth: that discipline, respect for order, and duty to hierarchy are ingrained in our armed forces. He may have been caught between conflicting instructions one from his superiors, another from a civilian minister exercising his lawful authority. The confusion points not to personal failure but to institutional dysfunction.
It is, therefore, simplistic to turn the incident into a morality play of good versus evil.
*********”**** What happened was an institutional embarrassment. Both men represented facets of the same failing system a polity still learning how to reconcile authority with civility, law with loyalty, and service with restraint.
In fairness, Wike has shown himself as a man of uncommon courage. Whether in Rivers State or at the FCTA, he does not shy away from confrontation. Yet courage without composure often feeds misunderstanding. A public officer must always be the cooler head, even when provoked, because the power of example outweighs the satisfaction of winning an argument.
Conversely, soldiers, too, must be reminded that their uniforms do not place them above civilian oversight. The military exists to defend the nation, not to enforce property claims or intimidate lawful authorities. Their participation in purely civil matters corrodes the image of the institution and erodes public trust.
One cannot overlook the irony: in a country where kidnappers roam highways and bandits sack villages, armed men are posted to guard contested land in the capital. It reflects misplaced priorities and distorted values. The Nigerian soldier, trained to defend sovereignty, should not be drawn into private or bureaucratic tussles.
Sycophancy remains the greatest ailment of our political culture. Many of those who now cheer one side or the other do so not out of conviction but out of convenience. Tomorrow they will switch allegiance. True patriotism lies not in defending personalities but in defending principles. A people enslaved by flattery cannot nurture a culture of justice.
The Nigerian elite must learn to submit to the same laws that govern the poor. When big men fence off public land and use connections to shield their interests, they mock the very constitution they swore to uphold. The FCT, as the mirror of national order, must not become a jungle where only the powerful can build.
The lesson for Wike himself is also clear: power is best exercised with calmness. The weight of his office demands more than bravery; it demands statesmanship. To lead is not merely to command, but to persuade — even those who resist your authority.
Equally, the lesson for the armed forces is that professionalism shines brightest in restraint. Obedience to illegal orders is not loyalty; it is complicity. The soldier who stands on the side of justice protects both his honour and the dignity of his uniform.
The Presidency, too, must see this episode as a wake-up call to clarify institutional boundaries. If soldiers can be drawn into civil enforcement without authorization, then our democracy remains at risk of subtle militarization. The constitution must speak louder than confusion.
The Nigerian public deserves better than spectacles of ego. We crave leaders who rise above emotion and officers who respect civilian supremacy. Our children must not inherit a nation where authority means shouting matches and intimidation in public glare.
Every democracy matures through such tests. What matters is whether we learn the right lessons. The British once had generals who defied parliament; the Americans once fought over states’ rights; Nigeria, too, must pass through her own growing pains but with humility, not hubris.
If the confrontation has stirred discomfort, then perhaps it has done the nation some good. It forces a conversation long overdue: Who truly owns the state — the citizen or the powerful? Can we build a Nigeria where institutions, not individuals, define our destiny?
As the dust settles, both the FCTA and the military hierarchy must conduct impartial investigations. The truth must be established — not to shame anyone, but to restore order. Where laws were broken, consequences must follow. Where misunderstandings occurred, apologies must be offered.
Let the rule of law triumph over the rule of impulse. Let civility triumph over confrontation. Let governance return to the path of dialogue and procedure.
Nigeria cannot continue to oscillate between civilian bravado and military arrogance. Both impulses spring from the same insecurity — the fear of losing control. True leadership lies in the ability to trust institutions to do their work without coercion.
Those who witnessed the clash saw a drama of two gladiators. One in starched khaki, one in well-cut suit. Both proud, both unyielding. But a nation cannot be built on stubbornness; it must be built on understanding. Power, when it meets power, should produce order, not chaos.
We must resist the temptation to glorify temper. Governance is not warfare; it is stewardship. The citizen watches, the world observes, and history records. How we handle moments like this will define our collective maturity.
The confrontation may have ended without violence, but it left deep questions in the national conscience. When men of authority quarrel in the open, institutions tremble. The people, once again, become spectators in a theatre of misplaced pride.
It is time for all who hold office — civilian or military — to remember that they serve under the same flag. That flag is neither khaki nor political colour; it is green-white-green, and it demands humility.
No victor, no vanquish only a lesson for a nation still learning to govern itself with dignity.
By; King Onunwor
Opinion
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