Opinion
NCHAKA: Heritage Of Purity, Dev
Being the highest oil and gas bearing area in the country, playing host to numerous oil prospecting and servicing companies including, most prominently, the Agrip Oil Company and Total Exploration and Production Nigeria Limited (TEPNG), the Ogba Kingdom in Rivers State of Nigeria has been influenced by such social components as the values, behaviours, laws, and traditions of modern life. In fact, Western culture has left its mark on the people’s life and values especially in the areas of economic and vocational aspirations, education, and social life.
But inspite of all these, the Ogba people have maintained their distinctive identity and retained many of their traditional customs. They are known for their elaborate greetings, praise names, and titles which make them very prominent in any gathering. They are also known for their cultural celebrations which are staged to show gratitude to God for fertility, cleansing, and protection, and to mark the end of the planting or harvesting season.
The most prominent among the cultural celebrations of the Ogba people is the Nchaka festival. Oher cultural festivals celebrated by them are Igba-Ogwe, Ebiam, Egwi-Iji Onube, and Egwu-Ohali.
Nchaka is celebrated by virtually all the clans and communities that make up the kingdom. It is an annual new yam festival that is celebrated between the months of November and December.
The 2009 Nchaka festival was celebrated from 1st to 5th of December. Though the main festival is performed for five days, beginning from the female one called Nchaka-Ki-Inyenwa to the male one known as Nchaka-Ki-Ikenwa, several activities take place before and after the five days of singing, dancing, jubilation, and merry-making which involves eating of yam as the main food throughout the festival period.
The festival is heralded by its proclamation at the famous Ahiakwo, the main market in Omoku, headquarters of the Kingdom, by the Ogba Council of Traditional Rulers and Chiefs under the directive of the King and custodian of the customs and tradition of Ogba people.
The King, His Eminence, Sir (Dr) Chukwumela Nnam Obi II (OON JP) Oba (Eze Ogba) of Ogbaland kicks off the festival with a dinner which attracts chiefs, elders, sons, and daughters of the 39 towns and villages that make up the kingdom. The dinner which also attracts dignitaries from outside the Kingdom therefore ushers in this ancient carnival of beauty, colour, abundance, and sharing.
The festival is marked with beautification of the environment including painting and decoration of houses. The Nchaka festival encourages courtesy calls on well wishers, friends, relations, the King, and community leaders. It is associated with harvest of plenty, and a period of rebirth, in which diseases, evils, misfortunes, and calamities are repelled.
It therefore goes without saying that the Nchaka festival provides a sound indigenous cultural foundation for socio-political progress and sustainable economic development for the state and the nation especially in view of the natural endowment of the Ogba kingdom.
The objectives of any cultural policy for the country should thus aim at ensuring the continuity of traditional skills, sports, and cultural festivals and their progressive adaptation to serve modern needs and establish a disciplined moral and enterprising society.
It is believed that the giant economic, political, and social strides of both China and Japan are rooted in their culture.
Now what is required to make Nchaka rank among the cultural festivals across the world that attract tourist attention? Since culture is human centred, the Nchaka festival can attract tourists from both within and outside the country if, among other things, the environmental problems especially those of degradation, resources depletion, and oil and gas pollution faced by the kingdom are addressed.
The annual carnival can also be elevated to its pride of place if the required foundation is laid for a true urban life that is already characterizing the Ogba Kingdom especially Omoku, its headquarters. This will involve providing the area with the necessary infrastructures and putting in place model markets, holiday resorts/recreational centres or beaches, zoological gardens, libraries, and sports centres in such major towns and villages in the Kingdom as Omoku, Erema, Obrikom, Akabuka, Ogbogu, Obite, Oboburu, and Ede.
Considering the primacy of the Ogba Kingdom in the growth and development of the Nigerian nation, the provision of any facility by government and the oil companies operating in the area to upgrade the living condition of the people and the Nchaka festival should be treated as a priority.
Vincent Ochonma
Opinion
Wike VS Soldier’s Altercation: Matters Arising
The events that unfolded in Abuja on Tuesday November 11, 2025 between the Minister of the Federal Capital Territory, Chief Nyesom Wike and a detachment of soldiers guarding a disputed property, led by Adams Yerima, a commissioned Naval Officer, may go down as one of the defining images of Nigeria’s democratic contradictions. It was not merely a quarrel over land. It was a confrontation between civil authority and the military legacy that still hovers over our national life.
Nyesom Wike, fiery and fearless as always, was seen on video exchanging words with a uniformed officer who refused to grant him passage to inspect a parcel of land alleged to have been illegally acquired. The minister’s voice rose, his temper flared, and the soldier, too, stood his ground, insisting on his own authority. Around them, aides, security men, and bystanders watched, stunned, as two embodiments of the Nigerian state clashed in the open.
The images spread fast, igniting debates across drawing rooms, beer parlours, and social media platforms. Some hailed Wike for standing up to military arrogance; others scolded him for perceived disrespect to the armed forces. Yet beneath the noise lies a deeper question about what sort of society we are building and whether power in Nigeria truly understands the limits of its own reach.
It is tragic that, more than two decades into civil rule, the relationship between the civilian arm of government and the military remains fragile and poorly understood. The presence of soldiers in a land dispute between private individuals and the city administration is, by all civic standards, an aberration. It recalls a dark era when might was right, and uniforms conferred immunity against accountability.
Wike’s anger, even if fiery, was rooted in a legitimate concern: that no individual, however connected or retired, should deploy the military to protect personal interests. That sentiment echoes the fundamental democratic creed that the law is supreme, not personalities. If his passion overshot decorum, it was perhaps a reflection of a nation weary of impunity.
On the other hand, the soldier in question is a symbol of another truth: that discipline, respect for order, and duty to hierarchy are ingrained in our armed forces. He may have been caught between conflicting instructions one from his superiors, another from a civilian minister exercising his lawful authority. The confusion points not to personal failure but to institutional dysfunction.
It is, therefore, simplistic to turn the incident into a morality play of good versus evil.
*********”**** What happened was an institutional embarrassment. Both men represented facets of the same failing system a polity still learning how to reconcile authority with civility, law with loyalty, and service with restraint.
In fairness, Wike has shown himself as a man of uncommon courage. Whether in Rivers State or at the FCTA, he does not shy away from confrontation. Yet courage without composure often feeds misunderstanding. A public officer must always be the cooler head, even when provoked, because the power of example outweighs the satisfaction of winning an argument.
Conversely, soldiers, too, must be reminded that their uniforms do not place them above civilian oversight. The military exists to defend the nation, not to enforce property claims or intimidate lawful authorities. Their participation in purely civil matters corrodes the image of the institution and erodes public trust.
One cannot overlook the irony: in a country where kidnappers roam highways and bandits sack villages, armed men are posted to guard contested land in the capital. It reflects misplaced priorities and distorted values. The Nigerian soldier, trained to defend sovereignty, should not be drawn into private or bureaucratic tussles.
Sycophancy remains the greatest ailment of our political culture. Many of those who now cheer one side or the other do so not out of conviction but out of convenience. Tomorrow they will switch allegiance. True patriotism lies not in defending personalities but in defending principles. A people enslaved by flattery cannot nurture a culture of justice.
The Nigerian elite must learn to submit to the same laws that govern the poor. When big men fence off public land and use connections to shield their interests, they mock the very constitution they swore to uphold. The FCT, as the mirror of national order, must not become a jungle where only the powerful can build.
The lesson for Wike himself is also clear: power is best exercised with calmness. The weight of his office demands more than bravery; it demands statesmanship. To lead is not merely to command, but to persuade — even those who resist your authority.
Equally, the lesson for the armed forces is that professionalism shines brightest in restraint. Obedience to illegal orders is not loyalty; it is complicity. The soldier who stands on the side of justice protects both his honour and the dignity of his uniform.
The Presidency, too, must see this episode as a wake-up call to clarify institutional boundaries. If soldiers can be drawn into civil enforcement without authorization, then our democracy remains at risk of subtle militarization. The constitution must speak louder than confusion.
The Nigerian public deserves better than spectacles of ego. We crave leaders who rise above emotion and officers who respect civilian supremacy. Our children must not inherit a nation where authority means shouting matches and intimidation in public glare.
Every democracy matures through such tests. What matters is whether we learn the right lessons. The British once had generals who defied parliament; the Americans once fought over states’ rights; Nigeria, too, must pass through her own growing pains but with humility, not hubris.
If the confrontation has stirred discomfort, then perhaps it has done the nation some good. It forces a conversation long overdue: Who truly owns the state — the citizen or the powerful? Can we build a Nigeria where institutions, not individuals, define our destiny?
As the dust settles, both the FCTA and the military hierarchy must conduct impartial investigations. The truth must be established — not to shame anyone, but to restore order. Where laws were broken, consequences must follow. Where misunderstandings occurred, apologies must be offered.
Let the rule of law triumph over the rule of impulse. Let civility triumph over confrontation. Let governance return to the path of dialogue and procedure.
Nigeria cannot continue to oscillate between civilian bravado and military arrogance. Both impulses spring from the same insecurity — the fear of losing control. True leadership lies in the ability to trust institutions to do their work without coercion.
Those who witnessed the clash saw a drama of two gladiators. One in starched khaki, one in well-cut suit. Both proud, both unyielding. But a nation cannot be built on stubbornness; it must be built on understanding. Power, when it meets power, should produce order, not chaos.
We must resist the temptation to glorify temper. Governance is not warfare; it is stewardship. The citizen watches, the world observes, and history records. How we handle moments like this will define our collective maturity.
The confrontation may have ended without violence, but it left deep questions in the national conscience. When men of authority quarrel in the open, institutions tremble. The people, once again, become spectators in a theatre of misplaced pride.
It is time for all who hold office — civilian or military — to remember that they serve under the same flag. That flag is neither khaki nor political colour; it is green-white-green, and it demands humility.
No victor, no vanquish only a lesson for a nation still learning to govern itself with dignity.
By; King Onunwor
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