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Tag: politics

  • Politics of power shift in Ebonyi

    Politics of power shift in Ebonyi

    In this piece, Leo Sobechi, writes on the politics of power shift in Ebonyi State and its implications for stakeholders in post-Elechi period.

    The recent governorship primary election in the Peoples Democratic Party (PDP) has thrown up serious issues about the unity and peace of Ebonyi State. Some observers concluded that the state Governor, Chief Martin Elechi, had lost in the power equation. But the fact remains that there are many sides to any event. Hence it is not the focus of this writer  to comment on the credibility or otherwise of that assumption.

    However, the aspect of the whole scenario which necessitated this reaction is the mischievous imputation in such a hurried declaration that tends to question the place and potency of the current political leader of Ebonyi State. Taken from the perspective of leadership and its place in social development therefore, the matter could be seen beyond victory or loss.

    If leadership presupposes followership, a situation whereby followers denounce leadership gives rise to rebellion. But then another question arises. Is rebellion possible in a democracy where plurality of opinions is the defining feature? Furthermore, does opinion leadership presuppose willy-nilly obedience? One outstanding feature in the analysis of political tendencies is that competition for electoral office is the socio-psychological equivalent of war. In a war situation, reason is a scarce commodity as each camp plots and does all that could win it victory. Against the background of the foregoing, could it be said that Governor Martin Elechi lost out in the competition for power in the coming  election year of 2015? A little background is necessary for a comprehensive appreciation of the issues involved.

    It is a fact that even before he was elected as the second executive governor of Ebonyi State, Chief Elechi was  generally seen as the leader of Ebonyi State. However from May 29, 2007 when he was sworn into office as governor, Chief Elechi began to perform the office of leader of government and the political platform upon which he won the governorship election which is the PDP. It was based on the fact of this political leadership that the Governor nominated David Nweze Umahi as the Chairman of Care-taker Committee of Ebonyi PDP in 2007. The subsequent proclamation by the Governor that the Care-taker committee members should proceed unopposed during the party’s state congress was also in his position as leader. Then in 2011 the Governor yet again nominated Chief Umahi to contest the governorship with him as his running mate. In all these expressions of preferences by Governor Elechi, there  was nothing to suggest that there was no dissenting views or opinions. But the fact that the leader had spoken was enough to stifle those voices of disapproval in the interest of the unity of Ebonyi State.

    The population of Ebonyi State is unevenly distributed among the three senatorial zones of the state. And given historical realities that underline  the state creation, the Abakaliki bloc which is spread into Ebonyi North and Central Senatorial zones share much in common politically. Moreover the population of the old Abakaliki bloc exceeds that of Ebonyi South Senatorial zone otherwise known as old Afikpo bloc. This demographic segmentation is necessary to explain the argument which is beyond those who are not conversant with the socio-political reality of the state.

    It was against that background that Governor Martin Elechi decided to embark on shuttle diplomacy to plead with the people of old Abakaliki bloc to show political understanding by accommodating the necessity of power shift to the old Afikpo bloc. Even prior to that intervention the governor had shown his determination to transfer power to Ebonyi South Senatorial zone by his actions and utterances. However, after elevating Umahi from PDP Chairman to Deputy Governor, it began to dawn on the governor that the criteria for selecting the next governor of the state include the reality of political sensibilities and democratic considerations in Ebonyi South. Such vagaries pointed to the fact that between Ohaozara and Afikpo, Afikpo should be given prime consideration for the position of governor. Not that alone, the historical role played by the late Dr. Akanu Ibiam in the struggle for Ebonyi State creation brought about the moral question. There was need therefore to recognize the unique labour of that hero past in the consideration of where the gubernatorial power should anchor in Ebonyi South.

    In keeping with the dictates of his position as leader, Governor Elechi therefore settled in his mind to nominate Professor  Onyebuchi Chukwu for consideration as the ideal candidate to represent the South in the position of governor. Unfortunately it happened that it was the same people that had benefitted in the past from the Governor’s opinion leadership that decided to kick against the choice of Prof. Onyebuchi Chukwu. While these political actors fought against Professor Chukwu’s nomination, they forgot the painstaking campaigns and moral suasion of the Governor that the old Abakaliki bloc should accommodate the interest of their Ebonyi South brothers and sisters. Add to that some envious economic opportunists saw the ensuing political battle as opportunity to come in and settle scores with Elechi and try to have a say in how the rich mineral deposits in Ebonyi State should be exploited. The gang up became so entrenched that various peace conferences that were held in Abuja to resolve the political crisis brewing in Ebonyi lost sight of the hidden interest of economic prospectors. To show their gross misunderstanding of the issues involved, the leadership of PDP gratuitously suggested that Governor Elechi should proceed to the Senate and allow things to go as planned. But disregarding the vain carrot being dangled in his face, the Governor decided to bear the cross of patriotism in his ardent love for Ebonyi State.

    It is therefore to his credit that  the compromised primary election of the PDP should hold without mayhem being levied on the state. Not only did Governor Elechi live true to his name as Peace Advocate, he allowed his democratic ethos full expression. Convinced that water must always find its level and foreseeing that all weights must return to the ground, Chief Martin Elechi prevented Ebonyi youth from going wild. It was obvious that the youth were infuriated by the rebellion of beneficiaries of his  leadership and benevolence. The mass movement of these young elements from PDP to the Labour Party, (LP) is the democratic converse of physical protest. So even though Governor Elechi succeeded in reining in the youth from violent confrontation with those who sought to instigate a return to ferocious exchange, he could not continue to restrain them from using their numerical advantage as weapon of political expression.

    And so, did Governor Elechi lose out in the power equation? Not by any means. Rather the elder statesman should be praised for his patriotism and foresight. Ebonyi State which he joined hands with other veterans to found, remains united in the enjoyment of peace. What is more, the political space has been widened such that the forthcoming election would show whether Ebonyi is for sale to the highest bidder or Ebonyi people have become capable of electing  their leader! As  the Labour Party comes alive in the State, all things seem to be working together for the good of Ebonyi people.  If not for the uprising by political upstarts, who would have thought that Ebonyi  state which is renowned for hard work and sense of social justice  would find its traditional kinship with a political party founded by workers for the suffering masses? Those who see the emergent political realities as Elechi’s loss should rather commend and crown him as a pacific patriot and father of Ebonyi State. Ebonyi is on the march again!

    The recent governorship pri-
    mary election in the Peoples
    Democratic Party (PDP) has thrown up serious issues about the unity and peace of Ebonyi State. Some observers concluded that the state Governor, Chief Martin Elechi, had lost in the power equation. But the fact remains that there are many sides to any event. Hence it is not the focus of this writer  to comment on the credibility or otherwise of that assumption.

    However, the aspect of the whole scenario which necessitated this reaction is the mischievous imputation in such a hurried declaration that tends to question the place and potency of the current political leader of Ebonyi State. Taken from the perspective of leadership and its place in social development therefore, the matter could be seen beyond victory or loss.

    If leadership presupposes followership, a situation whereby followers denounce leadership gives rise to rebellion. But then another question arises. Is rebellion possible in a democracy where plurality of opinions is the defining feature? Furthermore, does opinion leadership presuppose willy-nilly obedience? One outstanding feature in the analysis of political tendencies is that competition for electoral office is the socio-psychological equivalent of war. In a war situation, reason is a scarce commodity as each camp plots and does all that could win it victory. Against the background of the foregoing, could it be said that Governor Martin Elechi lost out in the competition for power in the coming  election year of 2015? A little background is necessary for a comprehensive appreciation of the issues involved.

    It is a fact that even before he was elected as the second executive governor of Ebonyi State, Chief Elechi was  generally seen as the leader of Ebonyi State. However from May 29, 2007 when he was sworn into office as governor, Chief Elechi began to perform the office of leader of government and the political platform upon which he won the governorship election which is the PDP. It was based on the fact of this political leadership that the Governor nominated David Nweze Umahi as the Chairman of Care-taker Committee of Ebonyi PDP in 2007. The subsequent proclamation by the Governor that the Care-taker committee members should proceed unopposed during the party’s state congress was also in his position as leader. Then in 2011 the Governor yet again nominated Chief Umahi to contest the governorship with him as his running mate. In all these expressions of preferences by Governor Elechi, there  was nothing to suggest that there was no dissenting views or opinions. But the fact that the leader had spoken was enough to stifle those voices of disapproval in the interest of the unity of Ebonyi State.

    The population of Ebonyi State is unevenly distributed among the three senatorial zones of the state. And given historical realities that underline  the state creation, the Abakaliki bloc which is spread into Ebonyi North and Central Senatorial zones share much in common politically. Moreover the population of the old Abakaliki bloc exceeds that of Ebonyi South Senatorial zone otherwise known as old Afikpo bloc. This demographic segmentation is necessary to explain the argument which is beyond those who are not conversant with the socio-political reality of the state.

    It was against that background that Governor Martin Elechi decided to embark on shuttle diplomacy to plead with the people of old Abakaliki bloc to show political understanding by accommodating the necessity of power shift to the old Afikpo bloc. Even prior to that intervention the governor had shown his determination to transfer power to Ebonyi South Senatorial zone by his actions and utterances. However, after elevating Umahi from PDP Chairman to Deputy Governor, it began to dawn on the governor that the criteria for selecting the next governor of the state include the reality of political sensibilities and democratic considerations in Ebonyi South. Such vagaries pointed to the fact that between Ohaozara and Afikpo, Afikpo should be given prime consideration for the position of governor. Not that alone, the historical role played by the late Dr. Akanu Ibiam in the struggle for Ebonyi State creation brought about the moral question. There was need therefore to recognize the unique labour of that hero past in the consideration of where the gubernatorial power should anchor in Ebonyi South.

    In keeping with the dictates of his position as leader, Governor Elechi therefore settled in his mind to nominate Professor  Onyebuchi Chukwu for consideration as the ideal candidate to represent the South in the position of governor. Unfortunately it happened that it was the same people that had benefitted in the past from the Governor’s opinion leadership that decided to kick against the choice of Prof. Onyebuchi Chukwu. While these political actors fought against Professor Chukwu’s nomination, they forgot the painstaking campaigns and moral suasion of the Governor that the old Abakaliki bloc should accommodate the interest of their Ebonyi South brothers and sisters. Add to that some envious economic opportunists saw the ensuing political battle as opportunity to come in and settle scores with Elechi and try to have a say in how the rich mineral deposits in Ebonyi State should be exploited. The gang up became so entrenched that various peace conferences that were held in Abuja to resolve the political crisis brewing in Ebonyi lost sight of the hidden interest of economic prospectors. To show their gross misunderstanding of the issues involved, the leadership of PDP gratuitously suggested that Governor Elechi should proceed to the Senate and allow things to go as planned. But disregarding the vain carrot being dangled in his face, the Governor decided to bear the cross of patriotism in his ardent love for Ebonyi State.

    It is therefore to his credit that  the compromised primary election of the PDP should hold without mayhem being levied on the state. Not only did Governor Elechi live true to his name as Peace Advocate, he allowed his democratic ethos full expression. Convinced that water must always find its level and foreseeing that all weights must return to the ground, Chief Martin Elechi prevented Ebonyi youth from going wild. It was obvious that the youth were infuriated by the rebellion of beneficiaries of his  leadership and benevolence. The mass movement of these young elements from PDP to the Labour Party, (LP) is the democratic converse of physical protest. So even though Governor Elechi succeeded in reining in the youth from violent confrontation with those who sought to instigate a return to ferocious exchange, he could not continue to restrain them from using their numerical advantage as weapon of political expression.

    And so, did Governor Elechi lose out in the power equation? Not by any means. Rather the elder statesman should be praised for his patriotism and foresight. Ebonyi State which he joined hands with other veterans to found, remains united in the enjoyment of peace. What is more, the political space has been widened such that the forthcoming election would show whether Ebonyi is for sale to the highest bidder or Ebonyi people have become capable of electing  their leader! As  the Labour Party comes alive in the State, all things seem to be working together for the good of Ebonyi people.  If not for the uprising by political upstarts, who would have thought that Ebonyi  state which is renowned for hard work and sense of social justice  would find its traditional kinship with a political party founded by workers for the suffering masses? Those who see the emergent political realities as Elechi’s loss should rather commend and crown him as a pacific patriot and father of Ebonyi State. Ebonyi is on the march again!

     

  • 2015: Vote credible leaders – Cleric

    2015: Vote credible leaders – Cleric

    The Spiritual Head and Chairman of the Cherubim and Seraphim (C/S) Movement Church worldwide, Most Rev. Prophet Samuel Abidoye, has urged Nigerians to vote for credible political aspirants and not political parties in the forth coming 2015 general elections.

    Prophet Abidoye, who made the call at a press briefing Lagos, at the weekend, is presently on visit to Lagos, to coronate members of the church as part of its doctrine to encourage and appreciate hardworking and dedicated members.

    Lamenting the current situation in Northern Nigeria, the cleric, whose Church Headquarters is situated in Kaduna state, decried the fact that Nigerians cannot freely reside in some parts of the country because the Federal Government can only boast of controlling a part while insurgent groups, control other parts.

    He said: “These people (Boko Haram) are harassing Nigeria as a whole. The people that Nigeria can conquer but perhaps do not want to conquer them. My worry is that politicians are not worried about what is happening in Nigeria.

    “They are worried about how to be elected again while the people they are supposed to govern are being taken away. We are not saying that they should not campaign, but they should try to take care of the situation at hand.”

    Speaking on corruption, the cleric observed that Nigerians have over prioritised money so much so that it has become an idol to many and in essence led them into corrupt practices.

    The Cleric commended the Nigerian media for the untiring effort in exposing corrupt leaders but noted that the media have more to do especially in sensitizing the populace during the current political season.

    “It is part of your job to tell politicians the truth, like I have said, we religious leaders may be restricted to certain locations but you people talk every moment to the politicians; they read your papers every morning.

    “Especially, your opinion and writing control part of their lives. So the media have more to do by not encouraging corruption and by reporting correctly,” he added.

    Speaking further on why Nigerians should know the truth, Prophet Abidoye said Nigerians need to know the truth because “we can only be free because we know the truth. We would be corrupt if we do not know the truth. It is a country where truth is encouraged that there would be no corrupt practice.”

    He advised Nigerians (Christians and Muslims alike) to participate in politics as a way to salvage governance in the country, “Muslims and Christians should come to terms and pray to God so that He could give us peace in Nigeria because we have Boko Haram in the North, kidnappers in the South and armed robbers in the middle,” he added

  • Why bring God into our politics?

    Sir: There are many beliefs and sayings that are common in our clime which I consider not only fallacious but also counter-productive. I think they thrive because most people rarely pause to contemplate their import. It is even instructive to note that most of the fallacies are often deployed in the service of selfish and dishonourable ends. One of such is the idea that it is God who gives (political) power.

    Supporters of crooked politicians and non-performing public office holders when short of credible points with which to promote or especially defend their benefactors often try to silence critics with the admonition that it is God that put him/her there and therefore should be left alone or at most prayed for. Politicians sanctimoniously preach same to their sometimes more honourable opponents, even those sitting on stolen mandates cynically exhort their victims to eschew bitterness and strife, and look unto God since it is He that gives power to whom He wishes. As the 2015 electoral race gathers momentum, such calls would be heard even more often.

    In contemporary world, there are three main means of acquiring political power. They include the ballot in a true democracy, rigging and thuggery in a pseudo-democracy and the gun in the case of military dictatorship. Now one may argue that God uses the voters to give power to whom He wishes. And I will ask, does He also use rigging and thuggery to give power to those who come into power through that means, and does He use the gun to bestow power on the military dictator?

    Did God also give power to Adolf Hitler, Stalin, Pinochet, Idi Amin, Mobutu, Mugabe, and the rest? If God gave power to the many brutish rulers that history has recorded, why then should anyone condemn or rejoice at their fall? If God gives political power why should any man including those who preach the idea call for the removal of a bad ruler? One may argue that when a leader becomes bad, then God also uses people to remove him. The implication, however, is that God gave him power not knowing that he would turn bad; in that case He made a mistake. Is that the case?

    One belief that has hampered the advancement of Africa and Nigeria in particular is fatalism. The idea that everything or most things has already been destined by God and happens the way He chooses is not only the product of lazy minds but also recipe for backwardness. To say for instance that God uses the voters to give power to whom He chooses means that the voters are mere puns being manipulated. What then happens to freewill? The freewill is one of the major attributes that separates humans from lower animals. Why would anyone be so careless as to attempt to toss back this wonderful gift, what makes him human back at his creator?

    Peoples that have made remarkable advances appreciate that God has already empowered them to make their choices and also face the consequences of the choices. With courage they set out to create their world. In addition to becoming masters of their fate they also learn responsibility. On the other hand even though many of us read the Bible passage where man is exhorted to subdue and dominate the earth we still run back to God seeking that He do exactly the same things He has empowered us to do. We ask Him for wealth, to build our infrastructure, run our economy, maintain peace and security, and now thoughtlessly attempt to shift to Him the responsibility of choosing our political leaders. Well, the earlier we appreciate that God does not arbitrarily intervene in the affairs of men as we have hitherto assumed the better for us. As the 2015 elections draw closer, may we have it in mind that the choice of who runs the country is in ours and not God’s hand and it is we who will bear the consequences of the choice.

    Nnoli Chidiebere

    Aba, Abia State.

  • Politics is not a game

    SIR: There has always been this popular but erroneous dichotomy of ‘politicians and the people’. But who are politicians and who the people? Are politicians some extra-terrestrial beings and not people; are the people not also politicians?

    It is said that man is a political animal. If a country be a polity then every citizen is a politician. Whatever difference is a matter of degree. While some are active politicians, some others are more passive.    Inevitably those who wield state power, who govern, come from the active members in the polity also known as the political elite while the governed otherwise popularly referred to as the people or masses are the more passive members.

    Now, it’s a fact that here, state power has been used mostly unjustly by active politicians who capture it. The politicians who find themselves in government and strategic positions have not just oppressed and maltreated weaker active politicians but worst of all, the passive politicians, the masses. The sins of the Nigerian political elite against ordinary citizens and indeed the state are legion.

    That the privileged politicians perpetrate injustices against the rest is bad enough but to expect the injured to accept the injury politely is utterly infuriating. It is common for instance to see rascals who rig election tell the victim of their robbery to accept the result in good faith and not overheat the polity. Statements like ‘let’s eschew politics of bitterness’ and especially ‘politics is a game’ are quite popular here. And they are often uttered by men and women who not only came to power crookedly but are busy pillaging the public till to the detriment of the rest of the citizenry. In other words the rest of us should keep calm and accept their malfeasances in sportsmanlike manner. What arrant nonsense!

    Politics according to the Oxford Advanced Learner’s Dictionary are the activities involved in getting and using power in public life, and being able to influence decisions that affect a country or a society. From the definition, it is clear that it directly affects the life of a people. Politics determine whether roads, bridges, hospitals, schools and all other developmental projects with direct bearing on people’s lives will be available. It determines how a society is run, how the powers and resources of a state is utilized. If a state is run properly the people are uplifted, if not, they are in trouble.

    In fact the influence of politics transcends the physical. Yes, it also touches the spiritual and indeed the soul. It is quite difficult to sincerely contemplate the things of the spirit amidst severe material deprivation. Therefore rulers who foist material hardship on their people also harm them spiritually. Now who says politics is a game, do you play games with people’s lives and souls? Politics is serious and indeed sacred business and must be seen as such. There’s absolutely nothing game-like about it and it must never be left in the hands of dark souls, incompetents or the frivolous.

    As the effects of political wickedness and ineptitude bite even harder, it’s time all good men awake from their slumber. It’s time the passive masses see politics for all its seriousness and act accordingly. Never again should incompetent, irresponsible and dishonourable characters be allowed to occupy leadership positions. Those of us currently groaning under the present unjust status quo should begin to see politics as the ‘life and death’ issue that it is and accordingly approach it with all the seriousness it deserves.

     

    • Nnoli Chidiebere

    Aba, Abia State.

  • Kolade to students: show interest in politics

    Kolade to students: show interest in politics

    What role do students have in the 2015 general elections? Dr Christopher Kolade, former Nigeria High Commissioner to the United Kingdom, who spoke at a symposium organised by BrandiQ Magazine, wants the youth to drive the process, reports BALIKIS MOYOSORE.

    Do students have a role to play in the 2015 general elections? Former Nigeria High Commissioner to the United Kingdom Dr Christopher Kolade said apart from participating in the exercise as voters, students must drive the process to ensure hitch-free elections.

    The former envoy spoke at the 2014 BrandiQ Magazine Symposium with the theme: Politics, business and 2015 general elections: Driving stakeholder’s participation through deliberative engagements, held at the Civic Centre on Victoria Island, Lagos. In attendance were students from the University of Lagos (UNILAG), Redeemer’s University (RUN), Bells University of Technology (BELLS), Yaba College of Technology (YABATECH) and Lagos State University (LASU).

    Other speakers at the event included the Dean, School of Media and Communications of Pan-Atlantic University, Prof Emevwo Biakolo, Editor-in-Chief of BusinessWorld Mr Ray Echebiri, former Advertising Practitioners Council of Nigeria (APCON) Registrar Dr Josef Bel-Molokwu, former Lagos State Commissioner for Environment Dr Muiz Banire, and former Nigerian Stock Exchange (NSE) chief, Apostle Hayford Alile, the chief host.

    Kolade advised the youth to drop their apathy for politics and election, saying: “You must not sit back and say that you have no business in politics and leave it for the politicians. Whatever the results from the game of politics will affect everybody, including students.”

    Politics, he said, is one of the most important stakes the people have in Nigeria. “You should not allow yourselves to be deterred by the antics of people who are called practitioners in politics. It is when we have good governance that everybody will have chance to actualise our stakes. If activities leading to good governance are being carried out without your participation, then you will blame yourself eventually for the bad outcome, because you failed to participate,” he said.

    The Editor-in-Chief and Managing Director of BrandiQ, Mr Desmond Ekeh, said the aim of the magazine was not only to report brands, but also the packaging and content of the Nigeria. He said: “The paucity of skilled hands in the industry necessitated the magazine to go into training of students to equip them with skills that will make them function optimally in the industry.”

    Prof Biakolo examined the idea of a nation-state in relation to Nigeria, stressing that there were many misconceptions that accompany it. He observed that only a few states could claim to be nation-states, which, he said, were not sustainable in a multi-ethnic and plural society. While pointing out how difficult it would be to attain cohesiveness among the various ethnic groups in Nigeria and drive political participation among Nigerians, he said the idea of cohesiveness itself was foisted on the country by colonial regime.

    Speaking on the effect of politics on business, Echebiri blamed the present woes of the NSE on politics. He noted that trading in the stock market was becoming weak because of the forthcoming elections. He lamented the rate at which foreign investors were selling their shares and leaving the country, saying the implication would be grave on the economy.

    Echebiri explained how government policies affected business climate in the past, saying privatisation policy saw many government enterprises including banks privatised.

    He, however, welcomed some government policies, such as the ban on importation of drinks and poultry products, which, he said, had helped to grow local production. In his submission, Echebiri said since government politics affects business, every Nigerian must participate in politics to formulate quality policies, which make the economy to grow stronger.

    A social media strategist, Ms Chioma Agwuegbo, urged the youth to walk the talk in politics. She identified voters’ registration as the first step in the process of political participation, urging them to go for the exercise. She said: “We can’t be stakeholders if all we do is go on social media and tweet out our thoughts and complaints. We must take advantage of our demographic superiority to effect changes in government through our participating in politics.”

  • Cross River politics… No longer business as usual

    A time there was in Cross River State when elections came and went without much ado. Then, the usual intrigues and horse-trading that characterised the process of getting new leadership elsewhere was always lacking. That was because the ruling People’s Democratic Party (PDP) in the state, which emphatically dominated and still dominates the political space, was one united and happy family, which settled all issues over the table. Of course, there were usually dissenters but always not strong enough to go against the tide of the consensus. Their grumblings at best were water off a duck’s back.

    The colouration this time, however, seems different. Developments already unfolding indicate electioneering in the state would have more gusto. As the primaries of the party draw close, the tempo of politicking has grown very intense as aspirants seek to clinch the party’s tickets for various elective offices.  At the centre of these all is the politicking over who takes over the reins of the state next year as governor.

    Several have expressed their desire to succeed Liyel Imoke, all from the northern senatorial district. However, of all these aspirants one seems peculiar. He is former Group General Manager, Crude Oil Marketing, the Nigeria National Petroleum Corporation (NNPC), Mr Godwin Jedy-Agba. His aspiration is the one on everyone’s lips.

    His emergence, many feel, is changing the political configuration in the state. The Imoke administration appears indisposed to him, especially coming from a relatively independent background.

    The politics of Cross River since this political dispensation has always experienced the snuffing out of political aspirants who are not aligned to the status quo, a situation which has been challenged in a couple of recent developments and which analysts believe Jedy-Agba’s emergence would be the ultimate game changer as he would be no pushover.

    There is a growing feeling in government circle not to bring in an “outsider” to run the state. The governor had, on a few occasions, hinted that whoever would succeed him should be someone who would carry out a governance of continuity. Hence the job is not one for any “new kid on the block.” Observers feel the development is a manifestation of a growing feeling of apprehension in government circle about Jedy-Agba’s emergence.

    Despite his achievements, Jedy-Agba, who is the son of Uti Joseph Davies Agba, the Paramount Ruler of Obudu, who has been on the throne for over 50 years, is clearly not the “poster boy” for the establishment in the state.

    At one time, Jedy-Agba was denied by the chairman of the PDP in the state, John Okon, who said he was not a member of the party. Not long after that, he was said to have been suspended from the party by the same chairman.

    The party sure faces a major test for the unity of the PDP in the state as Jedy-Agba himself is a strong member and is already garnering a huge base of supporters across various circles. He does not seem deterred. If anything, he appears to be gaining momentum. An indication of this was clear a few weeks ago, when Calabar, the state capital, went agog as enthusiastic supporters of the governorship hopeful, welcomed him back to the state after being away for some time.

    From the Margaret Ekpo Airport, where he was received, to the Holy Child Secondary School where a grand reception was held for him, it was a bustle of activities as thousands declared their support.

    At the occasion, former governor of the state, Donald Duke, believed to be Imoke’s close friend, declared total support for the Obudu Prince.

    The Director-General of Jeddy-Agba Campaign Organisation, Dr Sandy Onor, described him as a machine that cannot be stopped, given his experience, contacts and connections. “He is the man for Cross River,” Onor said.

    Imoke has said he is not going to foist a governor on the people. According to him, he would not be part of such an arrangement as it is undemocratic. The people should own the process that throws up people for elective positions, he maintained.

    By this declaration, it will be expected that the governor has an open mind and is willing to accommodate everybody who is desirous of being governor next year so far as he or she is qualified. Many, however, feel only time will tell if that will be the case.

    However, one thing has become clear, which is that politics in Cross River State is no longer business as usual – a situation many feel Jedy-Agba’s entry into the political scene has contributed immensely to.

  • Why bring religion into politics?

    Sir: I am a Christian who admires Islam. To me, there is no difference between Christianity and Islam. That is my belief. Islam preaches peace. So does Christianity. So, where is the difference?
    Both Islam and Christianity are perfect religions. Any imperfection is not from the two wonderful religions but from religious charlatans who masquerade as religious faithful. Both Islam and Christianity do not produce terrorists. It is some charlatans that produce them. I have read both Holy Books. They are wonderful.
    I have seen true Muslims. I have seen fake Muslims. I have seen fake Christians. I have seen true Christians. So, where is the difference? There is no difference between Islam and Christianity.
    I have seen instances where some Muslims have troubled some Muslims but some Christians have come to the aid of the troubled Muslims. I have seen instances where some Christians have troubled some Christians but some Muslims have come to the aid of the troubled Christians. Then, what are we talking about?
    I would want us to bury the din about the Muslim-Muslim ticket or Christian-Christian ticket in politics. To be blunt, religion and politics are not really related. I am not a politician. I do not belong to any political party. However, I am interested in who rules. This is democracy; government of the people, by the people and for the benefit of the people. We should have good political culture and not embrace political apathy.
    Since there is no difference between Islam and Christianity, we should forget same-religion candidates but cogitate about a perfect pair (not a lethal lot from different religions whose reign has always been catastrophic). I don’t see anything wrong in voting for two Muslims or two Christians if their leadership will better the lots of all Nigerians come 2015. Please let us think twice before we choose our leaders this time round.
    In 2011, I voted for General Buhari, a Muslim, because I knew he was the best candidate. In 2015, I will vote for General Buhari and anybody who will be his running mate because he is still the best candidate.
    The bottom-line: A Muslim-Muslim ticket or a Christian-Christian ticket should not bring about any din. It is politics, not marriage. It is only in a home that religion can bring about clashes. What we should talk about is a perfect pair or a perfect match that will re-write our history positively.

    • Abraham Kehinde Olalemi,
    Ibadan.

  • Our politics and geography of power

    Our politics and geography of power

    Certainly, there are political leaders in the country whose religious affiliations seem to have been eclipsed by their modern mindset and commitment to building a modern state.

    Our national politics took a new turn last week. Two of the country’s former heads of state, General Olusegun Obasanjo and General Mohammed Buhari, took turns to examine the religious topography of the country in relation to selection of presidential candidates for the forthcoming national elections. Buhari was reported to have said that there is nothing wrong with the top two candidates in the presidential ticket being Muslims or Christians, illustrating thatAbiola and Kingibe were both Muslims in the annulled presidential election of 1993.  In contrast, Obasanjo was quoted as saying everything is wrong with any presidential ticket that reserves the top two positions for Christians or Muslims, emphasising that the time is not ripe or right for any political party to make that kind of choice. The interest of today’s piece is to examine why both of the two former rulers may be, in Nigerian parlance, half-right and half-wrong.

    Ideally, religion should not be a matter of any importance in politics and distribution of power in a modern state, more so in a multicultural one. If religion were left at the level of spiritual interaction between individuals and whatever represents God for them, it should not matter to voters and candidates who are interested in solving social and mundane problems facing citizens. In particular, citizens in a mono-religious space would have no reason to think in terms of religion when choosing a candidate or when a candidate that subscribes to the territory’s only or dominant religion canvasses for votes.

    Focus on politics and power for the purpose of improving the quality of life of citizens would even be better assured were such a mono-religious society to proclaim the state a secular state rather than a theocracy. In such a context, citizens may not need to worry about the religion of those who govern them or represent them in legislative chambers. Emphasis in such a context is likely to be on candidates’ capacity to govern properly by solving citizens’ social and economic problems. For instance, the United Kingdom is a multicultural polity that is largely united by religion, a crown, and the book of common laws. Even though the country subscribes to the principle of freedom of association, it has not since 1707 had a non-Christian prime minister and no constituency seems to be bothered by this. It is just assumed that anyone wanting to serve as the country’s political leader would accept or tolerate the only or dominant religion in this multicultural society.

    Still on idealism, a plural society that houses multiple religious orientations: Animism, Christianity, and Islam has the potential to demand a supra-religious attitude to its politics and distribution of power, to avoid destabilising sectarian thoughts and activities. Regardless of claims by partisans of the dominance of one religion or the other in Nigeria, the country houses multiple religions, some of which appear to compete with each other. For a multi-religious society to avoid conflicts that can distract it from proper governance, it has two choices: declare itself a secular state or accept to reflect its religious diversity in the composition of its governing team in the fashion of the country’s principle of federal character.

    It is crucial to come to terms with the reality of Nigeria while hoping for ways to change such reality, more so if such is believed to strengthen the capacity to improve governance and enhance unity. Calling for a society in which the religious affiliation of political leaders should be of no consequence in seeking votes and post-election governance is not a bad thing. But anchoring supra-religious vision of the polity solely on readiness or capacity of individual candidates to act right to all regardless of their religious affiliation is not enough to guarantee peace and unity. The country needs a constitution that is unequivocal about secularity of the state as a means of welding together a country of multiple religions. Without a constitution that has adequate provisions to remove fear of domination of one religious group by another, or of one ethnic or linguistic group by another, asking citizens to discountenance the politics of identity and reflection of plurality (in terms of religion, ethnicity, or language) may be nothing more than wishful thinking.

    In a multicultural Nigeria where two of the three Abrahamic religions (or so-called universal religions) are themselves endangered by division into regular and radical Islam and Christianity, it is not advisable for any politician to push religion to the back burner in the choice of candidates, more so that the current constitution is not sufficiently secular in its vision and provisions. Even the amendments by the national assembly and recommendations from the national conference have chosen to ignore the confusion or inconsistency in the 1999 Constitution with respect to the difference between a secular state and a multi-religious state.

    Rising above the many factors that divide Nigerians into groups: language, ethnicity, and religion for the purpose of governance is not unachievable in the long run. But the rhetoric of transcending such divisions may not be capable of substituting for the wisdom of understanding such divisions and moderating them with a secular constitution that sets out to create and sustain a modern state. For example, with the current constitution that has a role for Sharia and Customary Court systems in the capital territory (the space of convergence of the country’s plurality) and a constitution that also has a role for the national assembly in regulating what should have been left solely to local governments and states that need such legal and judicial systems, citizens who do not share the religious beliefs of their Christian-Christian or Muslim-Muslim president and vice president may feel unrepresented or under-represented in the governing team.

    Certainly, there are political leaders in the country whose religious affiliations seem to have been eclipsed by their modern mindset and commitment to building a modern state. As a voter, there are many of such persons that I would vote for even if the presidential ticket is Muslim-Muslim or Christian-Christian. But this could be because I and others who think like that see religion as something that is best left to the private realm. Most of our present crop of voters have had no reason or exposure in the way the country has been governed in the last fifty years to think that the religious affiliations of principal officers of the Nigerian State do not matter. But it’s possible, even probable, for most voters to think that religion is irrelevant to the common good in a multi-religious society, but we may be too optimistic if we disregard the principle of inclusiveness without ensuring proper institutional or constitutional guarantees, to enable the polity move from where it is at the moment to where it wishes to be.

    After almost half a century of lack of direction, it is conceivable that most voters would want a presidential ticket that is committed and capable of providing regular electricity, an enabling environment for the growth of sustainable refineries to reduce the cost of energy for citizens and governments; creating jobs for young Nigerians and empowering our women; providing an educational culture that can compete in the modern world; etc. But it is also imaginable that there are many Nigerians who would want a guarantee of inclusivity, reflection of all forms of plurality (call it federal character) in the room in which the national cake of job and other opportunities is shared. Such guarantee can come more assuredly from a secular constitution and modern religion-neutral institutions, than from good-hearted leaders who can proclaim that they are tolerant Christians, Muslims, or Animists.

  • Our politics and geography of power

    Certainly, there are political leaders in the country whose religious affiliations seem to have been eclipsed by their modern mindset and commitment to building a modern state.

    Our national politics took a new turn last week. Two of the country’s former heads of state, General Olusegun Obasanjo and General Mohammed Buhari, took turns to examine the religious topography of the country in relation to selection of presidential candidates for the forthcoming national elections. Buhari was reported to have said that there is nothing wrong with the top two candidates in the presidential ticket being Muslims or Christians, illustrating thatAbiola and Kingibe were both Muslims in the annulled presidential election of 1993.  In contrast, Obasanjo was quoted as saying everything is wrong with any presidential ticket that reserves the top two positions for Christians or Muslims, emphasising that the time is not ripe or right for any political party to make that kind of choice. The interest of today’s piece is to examine why both of the two former rulers may be, in Nigerian parlance, half-right and half-wrong.

    Ideally, religion should not be a matter of any importance in politics and distribution of power in a modern state, more so in a multicultural one. If religion were left at the level of spiritual interaction between individuals and whatever represents God for them, it should not matter to voters and candidates who are interested in solving social and mundane problems facing citizens. In particular, citizens in a mono-religious space would have no reason to think in terms of religion when choosing a candidate or when a candidate that subscribes to the territory’s only or dominant religion canvasses for votes.

    Focus on politics and power for the purpose of improving the quality of life of citizens would even be better assured were such a mono-religious society to proclaim the state a secular state rather than a theocracy. In such a context, citizens may not need to worry about the religion of those who govern them or represent them in legislative chambers. Emphasis in such a context is likely to be on candidates’ capacity to govern properly by solving citizens’ social and economic problems. For instance, the United Kingdom is a multicultural polity that is largely united by religion, a crown, and the book of common laws. Even though the country subscribes to the principle of freedom of association, it has not since 1707 had a non-Christian prime minister and no constituency seems to be bothered by this. It is just assumed that anyone wanting to serve as the country’s political leader would accept or tolerate the only or dominant religion in this multicultural society.

    Still on idealism, a plural society that houses multiple religious orientations: Animism, Christianity, and Islam has the potential to demand a supra-religious attitude to its politics and distribution of power, to avoid destabilising sectarian thoughts and activities. Regardless of claims by partisans of the dominance of one religion or the other in Nigeria, the country houses multiple religions, some of which appear to compete with each other. For a multi-religious society to avoid conflicts that can distract it from proper governance, it has two choices: declare itself a secular state or accept to reflect its religious diversity in the composition of its governing team in the fashion of the country’s principle of federal character.

    It is crucial to come to terms with the reality of Nigeria while hoping for ways to change such reality, more so if such is believed to strengthen the capacity to improve governance and enhance unity. Calling for a society in which the religious affiliation of political leaders should be of no consequence in seeking votes and post-election governance is not a bad thing. But anchoring supra-religious vision of the polity solely on readiness or capacity of individual candidates to act right to all regardless of their religious affiliation is not enough to guarantee peace and unity. The country needs a constitution that is unequivocal about secularity of the state as a means of welding together a country of multiple religions. Without a constitution that has adequate provisions to remove fear of domination of one religious group by another, or of one ethnic or linguistic group by another, asking citizens to discountenance the politics of identity and reflection of plurality (in terms of religion, ethnicity, or language) may be nothing more than wishful thinking.

    In a multicultural Nigeria where two of the three Abrahamic religions (or so-called universal religions) are themselves endangered by division into regular and radical Islam and Christianity, it is not advisable for any politician to push religion to the back burner in the choice of candidates, more so that the current constitution is not sufficiently secular in its vision and provisions. Even the amendments by the national assembly and recommendations from the national conference have chosen to ignore the confusion or inconsistency in the 1999 Constitution with respect to the difference between a secular state and a multi-religious state.

    Rising above the many factors that divide Nigerians into groups: language, ethnicity, and religion for the purpose of governance is not unachievable in the long run. But the rhetoric of transcending such divisions may not be capable of substituting for the wisdom of understanding such divisions and moderating them with a secular constitution that sets out to create and sustain a modern state. For example, with the current constitution that has a role for Sharia and Customary Court systems in the capital territory (the space of convergence of the country’s plurality) and a constitution that also has a role for the national assembly in regulating what should have been left solely to local governments and states that need such legal and judicial systems, citizens who do not share the religious beliefs of their Christian-Christian or Muslim-Muslim president and vice president may feel unrepresented or under-represented in the governing team.

    Certainly, there are political leaders in the country whose religious affiliations seem to have been eclipsed by their modern mindset and commitment to building a modern state. As a voter, there are many of such persons that I would vote for even if the presidential ticket is Muslim-Muslim or Christian-Christian. But this could be because I and others who think like that see religion as something that is best left to the private realm. Most of our present crop of voters have had no reason or exposure in the way the country has been governed in the last fifty years to think that the religious affiliations of principal officers of the Nigerian State do not matter. But it’s possible, even probable, for most voters to think that religion is irrelevant to the common good in a multi-religious society, but we may be too optimistic if we disregard the principle of inclusiveness without ensuring proper institutional or constitutional guarantees, to enable the polity move from where it is at the moment to where it wishes to be.

    After almost half a century of lack of direction, it is conceivable that most voters would want a presidential ticket that is committed and capable of providing regular electricity, an enabling environment for the growth of sustainable refineries to reduce the cost of energy for citizens and governments; creating jobs for young Nigerians and empowering our women; providing an educational culture that can compete in the modern world; etc. But it is also imaginable that there are many Nigerians who would want a guarantee of inclusivity, reflection of all forms of plurality (call it federal character) in the room in which the national cake of job and other opportunities is shared. Such guarantee can come more assuredly from a secular constitution and modern religion-neutral institutions, than from good-hearted leaders who can proclaim that they are tolerant Christians, Muslims, or Animists.

  • Politics minus governance

    SIR: After five decades of our independence, Nigeria has not been able to discover its innate vitality, the sense of time and the will to act. As a result, we are engulfed by a multi-dimensional crisis which has encompassed all facets of our national life. The rising disparities, social and communal divide, and terrorism leading to a fractured society, are worsening the situation rapidly. The present crisis is the result of this confusion and disconnect from the aspirations and sensibilities of the people. The tragedy is further heightened by failure to diagnose the malady and find the remedy.

    Thus, we have wasted more than half of a century. Many other countries, even with smaller size and lesser resources in Africa have surpassed us in development parameters. Governance in these decades has been marred by lack of trust, leading to excessive controls. It is also marked by lack of openness and lack of people’s participation. This has led to concentration of power in a few hands and lack of transparency, breeding corruption and nepotism on a massive scale.

    The biggest blow to the political system today is that those in government have taken out genuineness from governance; authenticity from administration. Our present political leaders have demonstrated governance of enactment, not action. They have given priority to administration of entitlement as against delivery. We have become a polity of promises, and not performance. We represent an economy of deficits, a work culture of delays and an asset base of deficiency. Worse, National Assembly has made Nigeria a global synonym of corruption, scandal and stagnation as they have failed continuously to put in place, appropriate laws that can checkmate the excesses of our leaders.  To make it even worse, today, we are passing through total Decision and Policy Paralysis. Sluggish economic growth, (forget about the rebasing), unprecedented price rise and unstable currency are its most visible facets.

    The following demand urgent attention: economy including agriculture, energy, environment including natural resources; education and health, employment, external and internal threats, empowerment, governance, and erosion of moral and societal values.

    If Nigeria has to survive as a nation, then we must take up the challenges with urgency and determination and provide proper solutions to the problems. It is a pity that we have a leadership that has proven to be incompetent in handling the problems.

    Delay in resolving the crisis would be dangerous. What is needed is to take lessons from history, recognise the vitality and resilience of Nigeria, the power of its world-view and utilize its strength, which drove it to glorious heights, and analyse its weaknesses, which led to this abysmal fall. Pick up the thread from the point where the continuum of our advances snapped.

    It is the duty of government to enable every Nigerian to realize his or her full potential, ensuring equitable growth and development because, the real test of the success of a development process lies in the happiness of the common man. It is now all about 2015 general elections as various activities in the country portray Nigeria as a land of politics without governance. Governance across all levels in Nigeria in the past three months is at a standstill, executives only gather to strategise on ways of amassing and consolidating power, loads of files are left untreated in their offices while budgets are not approved by absentee executives.

     

    • Onogwu Muhammed,

    Lokoja, Kogi State.