Opinion
Between Benevolence And Criminality
Benevolence is a virtue
that is commonly misunderstood. And the disparity and artificiality in our sense of existence makes the notion even more complex in interpretation.
In a society like ours where “determinate common inferious are bound to be subservient to determinate common superious”,it becomes difficult to discern those who are genuinely or naturally inclined to giving from those who give to massage their ego, or those who give as a condition to escape the reverbrative effects of the deeds or misdeeds, or still those who dole out as a mark of rebellion against society, as exemplified by a notorious bandit, the late Lawrence Anini. Anini the law, as he was popularly called was seen as a benevolent criminal as he mostly shared his spoils at market places to the hoipolois, while unleashing terrors on the police and the big and mighty. He was applauded by his down trodden beneficiaries, while he became a thorn in the flesh of his victims. These transpired before he met his waterloo.
Recently, Anini resurrected in the name of Kelvin, a notorious kidnap kingpin and bandit from kokori in Ethiope Local Government Area of Delta State.
Kelvin who was recently apprehended by the security agencies, was reported to be a criminal with a “benevolent spirit” who enjoyed the tacit acceptance and support of his beneficiaries mostly from his native home town, like the mother of a bad child, the community shelved Kelvins excesses, and so when the bogey man dared the Federal Government by giving a 60 days ultimatum to give a facelift to his community, he got the nod of most of this people. Kelvin was also reported to have promised his community an oil windfall. The Kelvin story is a metaphor of the Nigeria State, where scoundrels are celebrated by their kith and kin with obvious disregard over their means of livelihood. There are many of the likes of Kelvin who pay sumptuous tithes to churches, and dole out exotic cars as presents to clerics to get their nod.
Benevolence as a virtue has been abused as a means of hood winking the gullible public towards the endorsement of organized crime as a legitimate way of life. But as an American scholar once said; “eternal vigilance is the price of liberty”.
Criminality is not however defined by the ways of the guns alone. There are those involved in institutionalized theft and executive brigandage. Those trusted with tax payers money, but swear by their pockets to improverish the people they are supposed to cater for. They dispense services to the people only on the note of showing them favours and not as a sense of responsibility.
In the real sense of it, philanthropy or benevolence, should not be seen as a measure of obviating the inevitable consequences of our actions or inactions. Nigerians are a people that tend to orbit independently of supernatural sense of direction, and as such gloss over retributive justice, and seek artificial atonement for their sacrileges against humanity.
They judge success by the number of houses, cars owned by an individual regardless of what one does for a living. They make cult heroes of rogues and criminals, who brandish excessive wealth and flaunt such wealth publicly.
Giving is not a bad thing, but the motive behind giving is more important. There are those who give conscientiously, like the proverbial widow that got the recognition of Jesus and secured a place in history. The real sense of philanthropy or benevolence should be displayed in form of human fellowship without any iota of hypocrisy.
Also the Kelvin story is indicative of the frustration among oil communities, who are mostly in a no- win situation in the politics of oil. Most oil communities are consigned to fate and has militancy as an option of rousing the insensitivity of the powers that be. The Petroleum Industry Bill, (PIB), is expected to do justice to this issue, by properly addressing the contentious clause on royalty to oil bearing communities. This will give them a sense of belonging, and stop them from living at the mercy of self imposed leaders, whose only pedigree is to have wielded the instrument of violence, while genuine leaders and interest group that should speak for them act as under dogs.
Taneh Beemene
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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