Opinion
Consciousness, Mind And The Child
No child is born into the world with consciousness of the environment, language and culture. His mind is empty at birth awaiting his parents and teachers to fill it in his years of growing up to be acquainted with man and nature. He does not come to earth armed with speech although he is endowed with speech apparatus to function among humans.
The child needs language to communicate his desires and needs. He uses instinct to express his needs at a very tender age; he cries when he needs breast-feeding or attention. The mother offers him breast milk, bathes him and robs powder on his body to prevent heat and rashes. The child looks around and uses his sight at first without seeing anything; he learns to use his sight; he learns to crawl, struggle, stand and run. He hears people speaking the language of his mother tongue or, any other one used by his parents in the environment. He listens and learns by imitation until he becomes conversant with speech rhythm, pronunciation and grammar.
The child almost masters basic collocations, subject-verb-agreement and vocabulary at the age of six. The child is capable of expressing his desires, needs and, socialises freely with his mates who play using the language of communication: he plays, draws houses on ground and paper; he draws several other objects of his choice. He plays games, sings songs, struggles to do other activities using words to communicate.
Adults enter the world of the child often to weave tales for him about the bad and good child, wicked adults, roles of the child to parents, women, men, adults and himself. He is asked to attempt re-telling the tales he has been taught; he does using the language near perfectly; he is corrected when he pronounces words wrongly, falters in using narrative language; he is taught simple formula of telling tales.
He is taught rhymes which help him to be much more perfect in using sounds and associating them with various objects in the environment. They assist him in perfecting his pronunciation of words; some rhymes are so fast that he is compelled to sing very fast making him cope with speed, rhythm and music – he is made to love knowledge, obtain it unconsciously, love literature especially poetry and traditional music. The rhymes increase his vocabulary although the nonsense words used in few of them are not words used daily in the language of every day usage; they are onomatopoeic words which convey images associated with sound.
Child language is different from adult language. It is simpler than adult language which is very complex and captures complex experiences in the world. The child uses simple words and sentences to convey ideas in his world unlike the adult, who uses compound and complex sentences to express his ideas.
The child is a subject of literature – students are taught literature of the child, the way he reasons, speaks and conveys his ideas to people. The child can be remarkably brilliant in making some observations, which adults use and treasure in various circumstances as the law court, classroom situation, the adult world, health planning and laws about him. Indeed, there are scholars who are specialists in childcare, psychology, law and literature. Studying and aiding the child are compulsory to prevent his extinction from the earth but also because the child has not attained the stage of accountability for decision making.
Perhaps it may be necessary giving few examples from literature to prove the intelligence of the child. Francis in Michael Anthony’s The Year in San Fernando is a good example of child’s language. He makes simple sentences about his world, the fascination with objects in it, observations about how adults live, husband and wife (Mr and Mrs Chandles), how they disagree and extra marital life of Mr Chandles. His observations are far richer and better than his interpretations since he is innocent, young and uninformed about all the activities in his world. His character is a typology for any other child.
Chike in Achebe’s Chike and the River learns acquaintance with his environment through songs, tales, stock expressions and imitation. One of such songs is Row, row, row your boat
Gently, down the stream
Merrily, merrily, merrily, merrily.
Life is but a dream.
His is taught tales about existence, one example is cited here. He is told a story about the quarrel between a little bird and a river: bird and river are existential aspects of man in environment – social relations and nature.
The child learns through imitation: the way his teacher speaks English. He memorises stock expressions which educate him on various aspects of life. One example is ‘Time and tide wait for no one’, teaching him two markers in relation to progress; the first is a creation of man while the second is from nature. Both measure the changing conditions of a day and, in the context of education, preparations are better done at appropriate stages for total development and growth of the child.
The child acquires culture from various persons in the society: the mother who is the closest to him at the early stages of growth and subsequently the dad, nurse and teacher; playmates and pupils.
Ngaage writes from Niger Delta University, Bayelsa State.
To be continued
Barine Saana Ngaage
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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