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Opinion

Exordium To Exodus

Published

6 years ago

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Based on biblical tradition of obfuscation through metaphors, parables, fables, proverbs, allegories and other “dark sayings,” this article contends that the highly histrionic narrative of mass movement of Israelites from Egypt to the Land of Canaan as contained in the Book of Exodus is an allegory. Yes, it is another symbolic representation, which abundantly yields to critical analysis and interpretations that arrive at a deeply hidden spiritual meaning; a meaning that contains moral and behavioral codes that hold the key to the age-old mystery of man’s purpose on earth and the path to atonement (at-one-ment) with God.
To understand the essence of this paper, the reader is implored to approach the enterprise with a thawed mind: consciousness that has transcended the inhibitions as ininely acquired over the years from the creeds and dogmas of institutional religion; a mind that realizes that God cannot implant the mysterious instrument of unimaginable potency called the human brain in man’s head yet give humanity religions that discourage critical intelligent thought; and a mind that has come to know that institutional religion, as practised, is a human fabrication for the purposes of anesthetizing, subjugating and politically and economically exploiting humanity.Do not get the author wrong, the Bible is a highly spiritual roadmap to oneness with God; however, to appreciate the plentiful spiritual lessons contained therein requires reading between the lines, burrowing beneath the dark sayings and going beyond the spiritually infantile act of drinking the milk or the adult chewing the meat to cracking the bones and savoring the marrow of the knowledge contained therein. The reader should note that reliance on biblical references here is only a reflection of the author’s background; this presentation is universal, it is beyond the bounds of any one religion.
Given the lack of archeological evidence of the mass movement that lasted for forty years as chronicled in the Book of Exodus, it is natural to conjecture that Egypt, in the narrative, is not the geographical location in the North-East of Africa. Rather, it is metaphor for a state of mental enslavement from which man is expected to liberate himself and journey to the Promised Land of Canaan, which is also a metaphor for a state of global harmony, based on sharing the abundance of nature by all. Both Israeli and Egyptian researchers of various academic disciplines agree that at the time of the exodus, the Province of Canaan was firmly under Egyptian control; so, it could not have been the land of freedom for the Israelites; this further emphasizes the metaphoric essence of the narrative.
In the same vein of dark sayings, Manna from heaven is metaphor for a spiritual, mental and physical state when man is able to utilize the unimaginable powers of his brain to generate the Sacred Manna, which has nutrients that nourish the body “without waste.”Also,heaven is metaphor for the human head wherein the human brain is contained. Given this biological state of existence, man will have no need for animal protein with its health hazards; he becomes herbivore. At this point, man will live in harmony with his other neighbours in this animal kingdom and will then learn to communicate with the animals and avail himself of the boundless knowledge and wisdom they harbour.The Book of Job (12:7&8) enjoins man to “ask the beasts, and they will teach you; and the birds of the air, and they will tell you…speak to the earth, and it will teach you and the fish of the sea will explain to you.”For instance, from the avocation of agriculture, the earth has taught the discerning mind that you reap what you sow; (Gal 6:7) this means that vicarious remission of sin is ludicrous. Again, give watermelon cut for more than twenty-four hours to a rabbit and it will reject it because it knows that the watermelon has lost its nutritional value. Observe the maneuvers of a bird in flight and watch it apply the breaks and land on the ground; then observe an airplane in flight and land and you would realize that Wilbur and Orville Wright took Introduction to Flying tutored by the birds. Further, the calisthenics of assault planes in battle are mimicry of the hawk hunting for food; watch a wale surface from the deep of the ocean and note the uncanny similarity with a submarine in the same act. With this consciousness, man will also learn the language of his innumerable green neighbours (herbs, plants and trees) and therefore benefit from their incredible medicinal properties and propensity to cure all ailments, including those that are yet to manifest. Lao and Walter Russell, Tibetan monks and other highly evolved humans in history including herbalists across the world before the advent of Western civilization achieved this capacity. This harmonious coexistence with the elements is akin to what obtained in the equally metaphoric Garden of Eden where Adam and Eve lived in perfect harmony with the animals and the environment until the transgression.
At the above point of interrelatedness, planet earth morphs into a land of abundance in which its yields are made available to all according to individual needs irrespective of colour, creed, station or location; this is the symbolism of Land of Canaan. It is this state of consciousness that inspired Mahatma Gandhi’s concise yet comprehensive poetic and sociopolitical classic: “there are enough resources for every one’s need; but not enough for one man’s greed.” This philosophy is also at the roots of the “from each according to his abilities and to each according his needs” ethos of communism.
In an incisive assessment of the essence of the various books of the Bible, Genesis was referred to as “The Beginning of ALL things” while Exodus was referred to as “Redemption of Human Race.” In the same assessment, Leviticus was referred to as “Holiness/Atonement” while Numbers, Deuteronomy and Joshua were referred to as “Wandering,” “Covenant” and “Conquering Land of Canaan,” respectively. A deep thought into the sequence of these books vis-à-vis the labels, shows that they contain the spiritual essence of the Bible, which is exiting from mental slavery and arriving at Canaan; This is the big picture. The rest of the Bible expatiates on the precepts for arriving at Canaan, the Kingdom of God here on earth; this is what Plato referred to as the Ideal State and St. Augustine of Hippo called it the City of God.
Restated, exit from the mental and spiritual slavery in which humanity is neck deep requires learning the lessons and abiding by the precepts in the other sixty-four books of the Bible and other books of life and adhering to the relevant attitudinal and behavioural prescriptions for man to arrive at the metaphoric Land of Canaan. Here, the issues of absolute faith in God as exemplified by various dramatis personae in numerous dark sayings and the universality of religion as repeatedly preached by Jesus Christ, St. Paul and the other Apostles in the New Testament, constitute the guide to the actualization of oneness with God. Here again, the essence of the acronym ASK, which is obfuscated in the Biblical injunction “Ask and it shall be given unto you; Seek and ye shall find, Knock and it shall be opened unto you” (Matt 7:7) comes alive along with the essence of the lamentation “my people are destroyed for lack of knowledge.” (Hosea, 4:6).
Dr Osai is an Associate Professor in the Rivers State University, Port Harcourt.

These and many other portions of the Holy Books emphasize the need for man to seek the pristine knowledge of the Divine, which wells from within each individual; knowledge untainted by ossified creeds and dogmas of institutional religion. Further, the emphasis is on Gnosticism; of vital note in this regard is Jesus’ averment that “I have yet many things to say unto you, but ye cannot hear them now.”(John 16:12) More than two thousand years after Jesus, man should be ready for the gospel truth and spiritual essence of his being.
In this eternal spiritual journey from slavery to the point God’s “will is done on earth as it is in heaven,” every individual is on hisher own; “be not deceived; God is not mocked; for whatsoever a man soweth; that shall he reap also” so said St. Paul (Gal 6:7) and the Man from Galilee says “I come quickly with my rewards to give each man according to his works.” (Rev 22:12)Eternally, there are all sorts of guides that cut across every religious persuasion and belief; they roam planet earth and other corporealities and dimensions in the Divine anatomy seeking for souls to either save or destroy depending on what sort of guide they are. The decision to accept and follow a particular guide or otherwise is an individual thing and so is responsibility for the outcome of that singular and personal decision. The golden rule and the greatest law of all is “Thou shalt love thy neighbor as thyself.” (Mark, 12:31) In its disarming and, perhaps, deceitful simplicity, this commandment, like most Biblical sayings, has deeper meaning than meets the eyes. The depth of the statement is in the essence and import of the word “neighbor.” While this belongs in another narrative, suffice it to say that by “neighbor,” the Bible refers to a wider,more intellectually, spiritually and cosmically tasking field of relationships than family, relatives and those living next door.
Where does humanity belong in this journey? Accepting the spirituality of the Bible, man should come to terms with the fact that from”Redemption of the Human Race” to “Conquering Land of Canaan” is all about arriving at the Grand Design of God for man, which is living harmoniously in His abundance. As an introduction to the Book of Exodus, this article calls for the narrative to be subjected to greater studies from multidisciplinary perspective to uncover the hidden meanings and as they apply to human existence. A spirited attempt has been made in the book titled From Rule of Law to Rule of Love: The End of Western Thought and the Death of Leviathanto present, in contemporary terms, the material and spiritual requirements of this journey from enslavement to universal oneness and the abundance of God.
What is the significance of the repeated use of the number forty in the Bible? What is Shakespeare doing deep inside Psalm 46? What other hidden codes are there in the Bible and what is their meaning? Where are the Book of Jasher and the other books excised by King James? This call for further studies on the essence of the Book of Exodus is so that man may be appropriately guided in his search for oneness with God.The multiplicity of religions in humanity now constitutes a source of protracted bitter conflict and spiritual confusion unto man. Here, Gnosticism and the essence of Huist Thought are imperative. “He that hath ears to hear, let him hear.”
Dr Osai is an Associate Professor in the Rivers State University, Port Harcourt.

 

Jason Osai

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Opinion

Curbing Youth Unemployment In Nigeria

Published

4 weeks ago

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March 30, 2026

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Quote: “A nation that fails to empower its youth risks mortgaging its future.”
Youth, generally defined as individuals between the ages of 15 and 35, represent a critical phase of human development—a transition from adolescence to adulthood marked by ambition, energy, and the pursuit of purpose. In Nigeria, this demographic constitutes a significant proportion of the population, making it one of the country’s greatest assets. However, this strength is increasingly undermined by a persistent and troubling challenge: youth unemployment.
Unemployment, the condition of being without gainful employment despite the willingness and ability to work, remains a major global concern. In Nigeria, however, it has reached alarming levels, particularly among young people. With estimates suggesting that a substantial percentage of Nigerian youth are either unemployed or underemployed, the consequences have become deeply embedded in the nation’s social and economic fabric.
The impact of youth unemployment is both widespread and severe. Economically, it leads to increased poverty levels and reduced productivity. Socially, it fuels frustration, hopelessness, and disillusionment among young people. This often manifests in rising rates of crime, cyber fraud, substance abuse, and involvement in political violence. When young people are unable to find legitimate means of livelihood, they may become vulnerable to negative influences, posing a threat not only to themselves but to society at large.
One of the primary drivers of youth unemployment in Nigeria is the inadequacy of the educational system. While many young Nigerians graduate from tertiary institutions each year, a significant number lack the practical and technical skills required in today’s job market. The disconnect between academic curricula and industry demands leaves graduates ill-prepared for employment, thereby widening the gap between education and employability.
Furthermore, Nigeria’s heavy dependence on the oil sector has contributed significantly to the unemployment crisis. Over the years, this reliance has led to the neglect of other critical sectors such as agriculture, manufacturing, and technology—sectors that have the potential to generate large-scale employment. The failure to diversify the economy has limited job opportunities and stifled innovation, leaving many young people without viable career paths.
In addition, rapid population growth continues to put immense pressure on the labor market. Each year, thousands of graduates enter the workforce, but the number of available jobs remains insufficient to absorb them. This imbalance creates intense competition for limited opportunities, leaving many qualified individuals unemployed for extended periods.
Access to finance also remains a major barrier for young Nigerians who wish to venture into entrepreneurship. Despite the creativity and entrepreneurial spirit that many youths possess, the lack of access to credit facilities, mentorship, and business support systems makes it difficult for them to establish and sustain their own enterprises. This challenge is further compounded by infrastructural deficits, such as unreliable power supply and limited access to technology.
Security challenges across various parts of the country have also worsened the situation. In some regions, economic hardship and lack of opportunities have made young people susceptible to recruitment into violent or extremist activities. This not only exacerbates insecurity but also diverts the energy of the youth away from productive engagement.
Addressing youth unemployment in Nigeria requires a comprehensive and collaborative approach. The government must take the lead by implementing policies that promote economic diversification, particularly by investing in agriculture, manufacturing, and the digital economy. These sectors hold immense potential for job creation and can absorb a large portion of the unemployed youth population.
Equally important is the reform of the educational system to emphasize skill acquisition, vocational training, and entrepreneurship. Schools and institutions must align their curricula with market needs, ensuring that graduates are equipped with relevant and practical skills. Public-private partnerships can play a vital role in facilitating internships, apprenticeships, and job placement programs.
The private sector also has a crucial role to play in driving job creation and innovation. By investing in youth-focused initiatives and supporting startups, businesses can help unlock the potential of young Nigerians. Additionally, financial institutions should develop more accessible and youth-friendly credit schemes to support small and medium-sized enterprises.
On an individual level, young people must embrace self-development, adaptability, and continuous learning. In an increasingly competitive and evolving global economy, acquiring digital skills, engaging in vocational training, and exploring entrepreneurial opportunities can significantly improve employability.
In conclusion, youth unemployment remains one of the most pressing challenges facing Nigeria today. However, it is not an insurmountable problem. With deliberate policies, strategic investments, and collective action from government, the private sector, and individuals, Nigeria can transform its youth population into a powerful engine of growth and development. By empowering young people with opportunities, skills, and resources, the nation can secure a more prosperous and stable future.
IVARA Favour Isaac is a student of Pan-African Institute of Management and Technology.
By:  Ivara Favour Isaac
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Opinion

Ozoro Festival: Tradition or Tyranny?

Published

4 weeks ago

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March 30, 2026

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Quote:“These images are not merely disturbing; they represent a direct assault on human dignity, bodily autonomy, and the rule of law.”
In recent days, national attention has turned to the small community of Ozoro in Delta State, where what was once described as a cultural fertility rite—the Alue-Do Festival—has become the subject of outrage, grief, and urgent national reflection. According to accounts from notable indigenes of Ozoro and the Isoko ethnic group, the festival was originally conceived as a symbolic ritual intended to bless couples struggling with conception. In theory, it was meant to celebrate life, continuity, and communal identity. However, what reportedly unfolded on March 22 bore no resemblance to any noble cultural ideal. Videos circulating widely on social media show groups of men chasing women, forcibly stripping them, and subjecting them to sexual assault in public spaces. These images are not merely disturbing; they represent a direct assault on human dignity, bodily autonomy, and the rule of law.
They compel us to confront a difficult but necessary question: when does tradition cease to be culture and become tyranny? It is encouraging that prominent voices—including the First Lady, the Minister of Women Affairs, human rights organisations, and women’s advocacy groups—have condemned these barbaric acts. The Delta State Government has since banned the Alue-Do Festival, while law enforcement authorities have reportedly made arrests. Yet beyond the immediate outrage lies a deeper and more uncomfortable conversation—one that communities across the country must confront honestly: the thin line between culture and abuse. “Culture is not static—it evolves, or at least, it should.” Culture is often described as the soul of a people, encompassing traditions, beliefs, and practices passed down through generations. Nigeria is richly endowed with diverse cultural heritage, much of which we rightly celebrate.
 However, when culture becomes a shield for harmful practices, it loses its moral authority. When actions that violate fundamental human rights are justified in the name of tradition, we must ask: whose culture is this, and at what cost? The events in Ozoro illustrate how a practice that may once have held symbolic meaning can devolve into something deeply harmful. Even if the Alue-Do Festival began as a benign fertility rite, its present manifestation—marked by violence and coercion—cannot be defended. “Culture must align with dignity, consent, and respect—anything less is not tradition, but abuse.” One of the most persistent arguments in defence of controversial practices is that they are “part of our heritage” and therefore beyond criticism. Yet harmful practices—child marriage, inhumane widowhood rites, and domestic abuse—have long been justified using this same reasoning. This argument is not only flawed; it is dangerous. No culture is above scrutiny, particularly when it endangers the rights and safety of its people.
History reminds us that many practices once considered “normal” are now widely condemned. Societies progress by questioning and reforming such practices—not by clinging to them. Nigeria is not exempt from this reality. As a nation governed by law and constitutional principles, we cannot afford to tolerate practices that undermine the rights of citizens—especially women. At the heart of the Ozoro incident lies a broader societal issue: the perception of women as objects rather than autonomous individuals. The actions of the perpetrators were not isolated—they were enabled by a mindset that sees women’s bodies as accessible, controllable, and, in some contexts, communal property. “Women are not possessions, prizes, or objects of exploitation—they are individuals with rights, agency, and dignity.” This mindset reflects a deeper systemic problem often described as “rape culture,” visible in victim-blaming narratives, the dismissal of harassment, and the silence that frequently surrounds abuse.
 For meaningful change to occur, this mindset must be confronted directly. Parents, religious institutions, government agencies, and the media all have critical roles to play in reshaping societal attitudes. Traditional institutions also wield significant influence, particularly in rural communities. With that influence comes responsibility—not only to preserve culture but to ensure that cultural practices align with contemporary standards of human rights and decency.The reported denial by the Ovie of Ozoro Kingdom of knowledge of the recent festival raises important questions about oversight and accountability. Community leaders and members alike must rise to their responsibilities. Cultural practices are sustained by collective acceptance. Silence, indifference, or complicity only perpetuate harm. While cultural reform is essential, it must be accompanied by accountability. The arrests made in connection with the incident are a step in the right direction, but they must lead to tangible outcomes. “Justice must not only be done—it must be seen to be done.”
 Allowing perpetrators of sexual violence to go unpunished sends a dangerous message—that such actions are tolerable. This fosters a culture of impunity. The law must be clear and unequivocal: sexual assault, in any form and under any guise, is a crime. It is not a cultural expression—it is a violation.It must be emphasised that calling for the abandonment of harmful cultural practices is not an attack on tradition, but a call to refine it.  Culture, at its best, is dynamic—it adapts while preserving its core values.“Tradition should uplift, not oppress.” Modernising culture does not mean erasing identity. It means ensuring that traditions remain relevant, inclusive, and respectful of human dignity. As Nigeria continues to evolve, it must decide what kind of society it aspires to be: one that hides behind tradition to justify abuse, or one that embraces progress while honouring its heritage responsibly. The outrage over the events in Ozoro is justified—but outrage alone is not enough
. It must translate into action: legal, cultural, and educational. We must state, without ambiguity, that no tradition justifies the violation of human dignity. We must hold perpetrators accountable and challenge the attitudes that enable such acts. True development is measured not only by infrastructure or economic growth, but by how a society treats its most vulnerable members. “If a cultural practice dehumanises, degrades, or endangers, it has no place in a modern society.” Where tradition fails to uphold dignity, it ceases to be culture. It becomes tyranny.
By: Calista Ezeaku
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Opinion

Bazia  EXCO @ One: NUJ Rivers Reawakened

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1 month ago

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March 23, 2026

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Quote: “For the first time in years, Rivers journalists are not just hearing promises—they are seeing a union that works.”
The first year in office of the Paul Bazia-led executive of the Nigeria Union of Journalists (NUJ), has offered something many had almost given up on—renewed confidence in union leadership. For a body as critical as the NUJ, whose responsibility goes beyond professional coordination to include the welfare, protection, and continuous development of journalists, expectations are always high. Unfortunately, past experiences had conditioned many members to expect less—less action, less visibility, and less impact.This is why the past twelve months stand out. Within a relatively short period, the Bazia-led administration has demonstrated a level of drive that distinguishes it from its predecessors. There is a noticeable shift from inertia to activity, from routine administration to purposeful leadership. Initiatives captured in the one-year report point to an executive that understands both the urgency of its mandate and the frustrations of its members.
Particularly commendable is the renewed attention to journalists’  welfare. For too long, welfare issues have lingered without meaningful resolution, leaving many practitioners feeling unsupported. The current leadership’s efforts—through engagement, structured support, and timely interventions—signal a welcome change in priorities. Equally important is the push toward professional development. In an era where journalism is rapidly evolving, capacity building is no longer optional. The administration’s commitment to training and skill enhancement reflects an understanding that a stronger union must be built on more competent and competitive professionals. There is also something to be said about visibility and voice. A vibrant NUJ must not only serve its members internally but also stand as a credible voice in the public space—defending press freedom, promoting ethical standards, and constructively engaging critical issues.
Encouragingly, the current executive appears more present and responsive, giving the union a renewed sense of relevance. Perhaps what resonates most, however, is the sense of movement. For many members, the difference between the present and the immediate past is not subtle—it is clear. Where there was once stagnation, there is now direction. Where there was doubt, there is growing belief. Beyond the visible strides recorded within this first year, what perhaps deserves even greater applause is the restoration of institutional confidence within the Nigeria Union of Journalists. For a long time, many members had grown disenchanted, viewing the union more as a ceremonial body than an active force capable of defending their interests and advancing their welfare. That narrative, however, is gradually changing. The Bazia-led executive has not only initiated programs but has also rekindled a sense of belonging among members.
 Meetings appear more purposeful, engagements more intentional, and decisions more reflective of collective interest. This psychological shift—subtle as it may seem—is one of the most critical achievements of the past year, because a union that its members believe in is already halfway to effectiveness. It is also important to underscore the contrast with the immediate past, not as an exercise in criticism, but as a necessary context for measuring progress. Where previous administrations struggled to translate plans into action, the current leadership has shown a greater bias for execution. Projects that once lingered in discussion stages are now seeing tangible movement, and issues that were previously deferred are receiving attention. This difference in approach—moving from prolonged deliberation to decisive action—has helped reposition the union as a more responsive and relevant institution.
While no administration is without its shortcomings, the willingness to act, even in the face of constraints, marks a significant departure from what members were accustomed to. Looking ahead, the expectations of members—and indeed the wider public—will only grow stronger. With a solid first year behind it, the Bazia-led executive now carries the burden of consistency. Members will expect deeper welfare interventions that go beyond immediate relief to more sustainable support systems. They will look for expanded training opportunities that prepare journalists for the rapidly changing media landscape. They will also expect a firmer, more courageous voice on issues affecting press freedom and professional integrity. Above all, they will demand continuity—assurance that the progress recorded so far is not a fleeting phase but the beginning of a sustained transformation.
Meeting these expectations will not be easy, but it is precisely this challenge that defines enduring leadership. That said, this moment of applause must also serve as a moment of reflection. A strong first year inevitably raises expectations. Journalists in Rivers State will now look beyond initial achievements toward consolidation. Welfare interventions must become more structured and far-reaching. Training programs must be sustained and expanded. Advocacy must become more consistent and impactful. Most importantly, the unity of the union must be strengthened, ensuring that all members feel included and carried along. Transparency will also be key. Continued open communication about finances, decisions, and challenges will deepen trust and set a standard for accountable union leadership. The task ahead is clear: to convert early momentum into lasting institutional progress.
For the Bazia-led executive, the opportunity is significant. It has, within one year, reawakened belief in what the NUJ Rivers State Council can be. The next step is to ensure that this renewed energy does not fade, but instead becomes the foundation of a stronger, more responsive, and more respected union. For the members, the message is equally clear—expect more, demand more, and support what works because in the end, a vibrant union is not built by leadership alone, but by a collective commitment to progress. And for now, under Bazia, that progress has truly begun.
By: Sylvia ThankGod-Amadi
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