Features
Citizenship And Democratisation In Nigeria: The Amaechi’s Example
Nigeria is a multi-ethnic nation-state made up of previously independent nationalities or polities which is extrapolated to be between two hundred and fifty and four hundred with variegated cultures, interest, size, distribution of power, influence and resources. Nigeria is said to have more than five hundred and ten local language. Added to this diversity is the religious pluralism. Nigeria is a multi-religious society. However, the common denominator is that these ethnic groups are broadly categorized into ethnic ‘majorities’ and ethnic ‘minorities’ hence, the adoption of the generic term “WAZOBIA” referring to the ‘Big Three’ ethnic nationalities in Nigeria. That is Hausa, Yoruba and Igbo.
It is a fact of history that Nigeria as a modern state was born on I “ January, 1914 when the British arch-colonizer Lord Lugard joined the different polities together and became independent on 1st October, 1960. since he refused to take the advice given by some colonial official to reorganize the country into smaller and more equal units, and his failure to consult the people involved he created a country that Ikime (1985: 17) descri bed as “geog ra phically lopsided; ethnica lIy i ncong ruous and administratively absurd”. It will be ahistorical to infer that the various peoples of Nigeria were first brought together by the act
of amalgamation. In stating the obvious, the various polities of today’s Nigeria were in constant relationship for many centuries before the intrusion of Islam in the i s” century and the advent of imperialism and colonialism. This fact of history has debunked the notion that the Nigeria is a mere geographical expression.
If this is agreed, then it is plausible to argue that the question of citizenship and ethnicity is closely linked with the British colonizers. Following the amalgamation of 1914 which is widely acclaimed as “the mistake of 1914”, the British vigorously pursued their imperialistic policy of “minimum input for maximum out put” with the adoption of “Divide and rule” principle. On the other hand, the policy of ‘Divide and rule’ was adopted for the purposes of maintaining law and order so as to ensure uninterrupted exploitation of the colonized. This policy among other things polarized the different ethnic nationalities that were forced together without consultation. This was done by manipulating them against one another so as to perpetuate their stronghold on economic and political powers. The emergence of political parties on regional or ethnic lines can further confirm this position. For example, Action Group (A.G) was for the West, National Council for N i g e ria n Ci t i zen s , (N C N C ), was for the E a s t and the Northern People’s Congress, (NPC) was essentially a northern political party. The acrimony that followed created a deep hatred among the ethnic nationalities that the British placed at strategic positions over others in the colonial civil service.
Hence, the aggressive ethnic nationalism as the various groups agitated for self-determination. This was evident in all facets of human endeavours like politics, sports, religion, economic, social, to mention but a few.
What was more, the domination of certain spheres of the Nigerian society by some ethnic groups further deepened the endless spate of hostility, antagonism, and ethnic discrimination among the different ethnic groups. Ethnic discrimination i.e. a situation in which people of the minority ethnic groups are given unfair or unequal treatment because of disparity in ethnic groups started to gain currency. This gave birth to identity politics.
However, among the so called majority ethnic groups, the story is the same. The acclaimed superior ethnic groups look at the other ethnic groups with contempt. For instance, the Igbo people are known to posses some business acumen that gave them an edge over other ethnic group. This steering qualities made them an object of hatred hence discriminated by other ethnic groups. The Hausa people are believed to occupy the echelon position of the administration and politics. They suffered discrimination because of this. The Yoruba people are reputable to dominate the bureaucracy and education. Consequently, they are hated for this.
It could be gleaned from the above that the British made no concerted efforts to integrate the various ethnic groups that birth modern Nigeria. The provinces into which Nigeria was so divided were administered separately and colonial administrators jealously guarded these provinces under their jurisdiction as separate entities. In actual fact, they produced a regime of dichotomy in the realm of ‘citizenship’ and ‘indigeneship’ among peoples and communities that had interacted effectively despite rivers, mountains, valleys and so on for several centuries prior to their conquest. Obviously, they truncated Nigerians into different camps of “strangers-native”, “indigenes”, “first class citizens”, and “second class citizens”.
These were the inhabitable and unfavourable socio- economic,cultural cum political climate that Nigeria found herself when she eventually became an independent nation-state on l “
October, 1960. succinctly put, the problem of Nigerian citizenship and national integration was not solved when Nigeria became independent. Indeed, Nigeria was made up of poorly integrated divergent cultures, different languages and lack of popular will. We will come to post-independent Nigeria later but let us first dissect the concept of citizenship.
Historically, the ancient approach to the concept of citizenship was all exclusionary. The practice was that non- indigenes were excluded from the main stream of things. For example, in the democratic Greek city states, citizenship was restricted to free and native-born men, with slaves and women taking care of productive and reproductive activities to allow their masters to engage in politics, leisure activities and warfare. In the same vein, the ancient Roman Empire first restricted citizenship to the residents of Rome, and later extended it to free inhabitants of the empire in AD 212. In plain speak, citizenship was the basis of social or class differentiation in Ancient Greek, France, United States of America and others. It was in the 20th century that the concept of citizenship became inclusive.
In contemporary times, citizenship can find meaning and location either by the place of birth (what the French referred to as Jus Soli which literary means the law of the Soil) or by blood (Jus Sanquinis) . Generally , citizenship has to do with the capacity to govern and be governed. It denotes the condition of bei ng a citizen. It encom passes civi I activity, pu bl ic spi rited ness and active political participation by members of a political community. However, to Marshall (1997:294) citizenship is “the right to share to the full in the social heritage and to live the life of a civilized being according to the standard, prevailing in the society”. In their own contribution, Bobson and Clarke (2001: 52)
have broadly categorized citizenship into three: comprising a person, the institutional matrix of her or his political community, and the terms of that relationship.” Also Marshall (1997: 294) on his own part situates three elements of citizenship: civic, political and social. According to him, the civic features refer to the rights necessary for individual freedom to justice, the political attributed composed of the right to participate in the rig ht political power, as a member of a body invested with political authority or an elector or the member of such a body. The social element has to do with the whole range from the right to include economic welfare and security to the right to share to the full in the social heritage of the society. Hence, citizenship refers to the right be it political, social and economic, a citizen has in a state having fulfilled the requirement or qualification of such state.
The constitution of the Federal Republic of Nigeria, 1999, further expounded on the concept of citizenship when the document specifies three main ways by which the citizenship of Nigeria can be acquired. These include: (a) By birth -section 25 (b) By registration – section 26 (c) By naturalization -section 27 Section 25: 1 (a) of the constitution goes further to buttress that:
(a) Every person born in Nigeria before the date of independent either whose parents or any of whose grand parents or belonged to a community indigenous to Nigeria. Provided that a person shall not become a citizen of Nigeria be virtue of this section if neither of his parents nor any of his grand parents was born (b) Every person born in Nigeria after the date of independent either of whose parents or any of whose grand parents is a citizen of Nigeria; and (c) Every person born outside Nigeria either of whose parents is a citizen of Nigeria.
From the foregoing, it could be deciphered that the date of independent’ here refers to the 1st of October, 1960. By implication, indigeneship is older than citizenship. Indigeneship dated back to centuries before the European contact. Today, the concept of citizenship is given priority attention so as to build Pan-African solidarity which is occasioned by the colonial experience and the emergence of globalization that is sweeping across the galaxy.
Thus, anyone who refuses to accept the ideology of citizenship will find it extremely difficult to organize better social life for his or her citizenry. Infact, the absence of holistic civic culture will spell doom for Nigeria’s nascent democracy.
Samuel is a student of Ignatius Ajuru University of Education, Port Harcourt.
To be contd.
N-ue, Uebari Samuel
The persistent clash between farmers and herders in Nigeria has been a longstanding issue. These conflicts, often, over resources like land and water, have led to loss of lives, destruction of property, displacement of large numbers of people, deep-seated mistrust between communities and insecurity. Herders, traditionally nomadic, move their livestock in search of grazing land and water. Farmers, on the other hand, require the same resources for their crops. This competition often leads to clashes, especially in areas where land is becoming increasingly scarce due to population growth, climate change, and environmental degradation. As these clashes intensify, there has been a growing call for sustainable solutions. Two weeks ago, President Bola Tinubu took a bold step towards tackling the issue by inaugurating the Presidential Committee on Implementation of Livestock Reforms and creating the Ministry of Livestock Development.
The committee which has the president as the chairman and the former Chairman of the Independent National Electoral Commission (INEC), Professor Attahiru Jega as the deputy chairman has the mandate to address obstacles to agricultural productivity and open up new opportunities which benefit farmers, herders, processors, and distributors in the livestock-farming value chain as well as propose recommendations aimed at fostering a peaceful co-existence between herders and farmers, ensuring the security and economic well-being of Nigerians.The establishment of the Ministry of Livestock Development was part of the recommendations of the National Livestock Reforms Committee. Part of the 21 recommendations submitted to the president include: “This agenda should include the establishment and resuscitation of grazing reserves as suggested by many experts and well-meaning Nigerians and other methods of land utilisation.
“Create the Ministry of Livestock Resources in line with practice in many other West African countries. In the alternative, Federal and State Governments should expand the scope of existing Departments of Livestock Production to address the broader needs of the industry,” among others. Experts in the agricultural sector have posited that the livestock industry can create millions of jobs directly in farming, processing, and distribution, and indirectly in related sectors like feed production, veterinary services, and marketing. It provides livelihoods for rural populations, helping to reduce poverty and improve the quality of life in rural areas. It also increases the Gross Domestic Product (GDP) and foreign exchange earnings through the exports of livestock and livestock products such as meat, dairy, wool and leather.
According to them, a well-funded livestock industry supports the growth of agro-processing sectors, such as meat packing, dairy processing, and leather manufacturing, adds value to raw products and creates additional economic activity as well as stimulates the development of supply chains, including logistics, packaging, and retail, contributing to broader economic growth. It enhances economic resilience by diversifying the agricultural sector and providing a buffer against crop failures or other agricultural shocks and many more. Some other agriculturists have also opined that the livestock industry in Nigeria is currently underdeveloped and that by the creation of the ministry of livestock development will open up the industry which will be a huge money spinner for Nigeria.
Reports have shown that a Livestock Ministry can play a pivotal role in mitigating conflicts between farmers and herders by implementing policies and programmes aimed at fostering coexistence and sustainable resource management. The Ministry can work towards clearly demarcating grazing routes and farming areas. This would reduce instances of trespassing and accidental crop destruction, a common flashpoint for conflict. While introducing rotational grazing systems can ensure that land is used sustainably, preventing overgrazing and land degradation, establishing water points and boreholes specifically for livestock can reduce competition for water resources. Similarly, promoting the development of pasturelands through reseeding and controlled burns can improve grazing conditions.
According to a veterinary doctor, Dr Andrew Obadiah, by providing training for herders on sustainable livestock practices and for farmers on conflict resolution, both parties can understand the importance of coexistence. He said that extension services of the ministry can offer advice on improving livestock health and productivity, reducing the need for large herds and extensive grazing. “Setting up local committees involving both farmers and herders to mediate disputes can provide a platform for dialogue and peaceful resolution. Encouraging community-based conflict early warning systems can help prevent clashes before they escalate”, he emphasised.For Mrs. Stella Ugwu, a farmer, having a ministry dedicated to the development of the livestock industry can help in diversifying income sources for both farmers and herders and in turn reduce dependence on land.
”For instance, promoting agro-pastoralism can provide farmers with livestock and herders with agricultural produce”, she explained, adding that providing incentives for adopting sustainable practices, such as subsidies for fodder production or crop insurance, can ease economic pressures. Ugwu was however of the opinion that the creation of a new ministry to handle livestock affairs was uncalled for, since the job can effectively be done by the Technical and Service Department of the Federal Ministry of Agriculture and food security and its equivalent on the states level.In some countries, the establishment of a Livestock Ministry or similar bodies has shown promising results. For example, Ethiopia’s Ministry of Agriculture includes a dedicated department for livestock which has successfully implemented programmes to improve pastoral livelihoods and reduce conflicts.
In Kenya, the establishment of the National Drought Management Authority has helped manage resources better, thus reducing clashes between herders and farmers during dry seasons.The president of Miyetti Allah Cattle Breeders Association of Nigeria (MACBAN), Othman Ngelzarma, sees the Ministry of Livestock Development achieving the same feat for Nigeria in the near future. He told newsmen that, “MACBAN expresses its deepest appreciation to the Federal Government for creating a ministry of livestock to unlock the trillion-naira livestock economy and create qualitative and productive jobs across the value chain to improve the Nigerian economy. With this development, MACBAN believes the hope of the Nigerian pastoralists is now achieved under the Renewed Hope Agenda.
However, the Middle Belt Forum took a different view of the proposed Ministry of Livestock Development, saying it was not enough to sustainably resolve the decades-long farmers-herders crisis in the country. According to the National President of the association, Mr. Bitrus Pogu, what is needed to end the perennial farmers/herders clashes is a deliberate action by regulatory bodies and the government to stop criminal elements from carrying out deadly attacks on innocent Nigerians, mainly farmers. Hear him: “If the reason for creating the Ministry is to stop clashes, I think it is wrong because all of these attacks and killings that are happening have nothing to do with conflicts between farmers and herders. “Farmers have never connived at any given time to go and attack herders, but rather, criminals who happen to be Fulani gang up and attack farmers, kill, maim and chase them out of their ancestral homes.
“Then, the Fulani will come and occupy them. So, it is more about invasion, criminality, and terrorism. And the majority of those they hire to do these evils are not even those who have cattle. So, a deliberate action has to be taken by the government against the perpetrators, which will address the criminality.” Mr. Pogu suggested that the government should adopt ranching for productivity and enduring peace between the pastoralists and farmers in particular and the entire country in general.While the establishment of a Livestock Ministry presents a viable solution, it is not without challenges. Funding constraints, bureaucratic inefficiencies, and corruption can hamper its effectiveness. Additionally, deeply ingrained cultural practices and mistrust between farmers and herders can be difficult to overcome.
Critics argue that without a holistic approach that includes land reform, climate change adaptation, and broader economic development, a Livestock Ministry alone may not be sufficient. Therefore, it must work in tandem with other governmental and non-governmental bodies to ensure comprehensive solutions. “A dedicated Livestock Ministry, with its focus on sustainable resource management, conflict resolution, and economic incentives, offers a promising avenue to address the root causes of these clashes. However, its success depends on effective implementation, adequate funding, and the cooperation of all stakeholders involved. With the right strategies and commitment, devoid of any political or selfish interest, it can play a crucial role in fostering peace and prosperity in affected regions”, they advised.
Calista Ezeaku
Mrs Tamunobarabiye (not her real name) is an indigene of one of the riverine Local Government Areas of the oil-rich Rivers State of Nigeria, She was happily married to a man whom she described as her heartthrob. And the marriage thrived peacefully for ten years when suddenly there was a twist of events in the marital relationship. The relationship turned sour because of the absence of the fruit of the womb. The marriage was characterised by accusations and counter accusations compounded by pressures from external influences especially the husband’s relatives who blamed their son’s wife for not giving a child to their son. They described the woman as “another man in the house”, The union which started well with the Bible at the centre, was cat and rat, until medical procedures vindicated the woman. Such is the fate of many marriages and the unfortunate condition of many homes in Nigeria with the woman disproportionately blamed for lack of child bearing in marriage.
It is not saying something new that In most countries of the world, especially the African countries, infertility has posed great challenge to stability of marriage. Some marriages have failed because of inability of couple to have children. In a typical African tradition, where misguided myth and superstition hold sway, more often than not, women are speculatively and presumptuously blamed for the lack of procreation in the marital relationship while the husband is saintly in disposition and in the biased evaluation of his relatives. Gynaecologists however, have proven that either husband or wife or the both could be responsible for infertile challenges encountered in marriages. It is not exclusively an act of witchcraft as many African homes are prone to, and captivated by such superstitious belief. Gynaecologists and other medical experts have cited ignorance and the lack of awareness as major contributory factors to the rising incidence of infertility in marriages.
The specialists in women challenges spoke at the 2024 Fertility Conference, held recently in Lagos. The annual event, themed, “Infertility – Need for Knowledge and Early Intervention,” was organised by the Parah Family Foundation(PFF). The Lead Speaker, Preye Fiebai, a Professor and Specialist Obstetrician and Gynaecologist from the University of Port Harcourt, also noted that Nigerian men were unaware that the ability to ejaculate did not equate to being fertile. According to Fiebai, research has shown that 20-45 percent of women in Nigeria are infertile, but often, the cause of infertility in marriages is not the women.
The Specialist Obstetrician said research breakdown shows that 40 percent of infertility cases are due to male factors, 40 percent to female factors, 15 percent to combined male and female factors, and five percent are unexplained.
Fiebai listed causes of infertility in men to include: erectile dysfunction, impotence, decreased libido, psychogenic issues, endocrinopathies, age, and over weight, among others. For women, the medical expert pointed to cervical factors, uterine factors, diseases of the fallopian tubes, and problems with ovulation. Also, a professor of Surgery from the University of Lagos, Kehinde Habeeb Tijani, added factors such as age, weight, stress, excessive alcohol consumption, exposure to radiation, and constant exposure of the testicles to high temperatures as contributors to infertility. For his part, Managing Director, Lifeline Fertility Clinic, Kemi Alioje and Tony Akinyemi, while affirming the submission of the other speakers, offered various remedies to overcome infertility. They also advised women over the age of 54 to avoid aspiring for pregnancy due to the associated risks.
Also speaking, the Conference Convener, Dayo Odukoya described the infertility rates and causes as “alarming.” She emphasised the need for ongoing awareness to encourage couples experiencing infertility to seek solutions early in their marriages rather than delaying. According to her, “The foundation’s primary objective is to share vital information, enlighten and provide the relevant support system for families undergoing fertility challenges to eradicate ignorance, the misguided myths and social stigma associated with delayed fertility in our society. “The choice of the theme for this year’s conference; infertility- needs for knowledge and early intervention; is to further reiterate the importance of continued awareness, and knowledge about the challenges of infertility and more importantly, action to be taken as early as possible if not, it may cause further delays, especially in late marriage and aged women.
“The journey to parenthood is lonely and must not be treaded alone. There is a need for a support system on this journey and that is where the Parah Family comes in,” she said. The effects of infertility is better imagined than experienced. It is daunting, overwhelming and emotionally devastating. It triggers uneasy calm, quarrels, fighting, accusations, and divorce. The effects defy religious membership as some Christian marriages are not free from the attendant challenges caused by infertility..
Mrs Veronica, a victim of infertility induced crisis said infertility in marriage is a nightmare that a woman should not wish her enemy. According to her, it is stigmatizing, and leads to exclusiveness in a matrimonial home.”You know this thing called infertility is a bad thing that one should not even wish it happens to her enemy. It is a very bad experience. You are not free in your marital home.
Almost every member of your husband’s extended family sees you as the cause of their brother not having a child”. For Mrs. Beauty, infertility is a challenge that some women brought on themselves ignorantly when they were young. According to her, abortion may cause infertility. “You know that no woman knows her fertility status – that is the number of children a woman can give birth to, in a normal condition. Some women might have several pregnancy abortion and may still have a child or children. But some may abort only once, yet may not have any child”. She warned against the temptation of abortion of pregnancy. She said no pregnancy is “unwanted”. Rather than trading blames and accusations, married men and women should undergo medical checks to ascertain their fertility status even before marriage. Those who are medically deficient should access medical facility to solve the problem.
Igbiki Benibo
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