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Of National Pride And Consciousness

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National pride is not the negative connotation of arro
gance, irresponsibility and falsehood.  It is the loftiness of place and positive assertion of the worth of a nation.  All individuals share in the worth of a nation; this feeling helps the individual tremendously in respect of self assertion and personal growth. National pride motivates citizens to work hard; it makes them aim at the objectives of a nation and vow to make her the best country to live in.  National pride is a drive to development and identity.
On the contrary, national shame humiliates a nation and makes her and the individual to suffer set back and sorrow.  If a nation is ranked the first nation on the crime list in the world, it is a shame.  If all universities in a country are never among the best twenty in the world ; it is assumed that scholars and researchers are not productive in that country.  National pride and  self worth shrink  in adversity – the nation and the individual look gloomy and sad.
Indeed national pride is expressed through our national pledge in Nigeria:
I pledge to Nigeria, my country
To be faithful loyal and honest
To serve Nigeria with all my strength
To defend her unity
And uphold her honour and glory
So help me God.
The key words are faithfulness, honesty, unity, honour and glory.   It is a promise which everyone should make to Nigeria, love and service.  It is the rhythmic expression which makes it memorable and important.  Nigeria is not portrayed as a national cake, a toy for children to use at will, nor should the pledge be left for children to recite at school.  It is not only thought provoking but determination which everyone in the nation makes to be faithful in every job given him; to be honest in serving the country as one is expected to serve himself; to propagate unity and brotherhood among ethnic nationalities; to bring honour to Nigeria in every endeavour and to honour Nigeria as a sovereign nation and; to give glory to Nigerians when they excel to promote the nation in all spheres.
The national Anthem calls for commitment:
Arise, o compatriots, Nigeria’s call obey
To serve our fatherland
With love and strength and faith
The labour of our heroes past
Shall never be in vain
To serve with heart and might
One nation bound in freedom,
Peace and unity.
Oh God of creation direct our noble cause
Guide our leaders right;
Help our youth the truth to know
In love and honesty to grow
And living just and true
Great lofty heights attain
To build a nation where peace and
Justice shall reign.
The good aspects of the past have relevance to the present; one should learn from noble heroes of the past and strive to attain the heights they have kept, perhaps surpass them.   Hierarchizing achievement is important for the assessment of the growth of a nation through data collection in all fields.  National identity is possible when people are committed; when equality of all men is possible before the law; when everyone is treated fairly and encouraged to attain any lofty height possible.  It is when this brotherhood is created that there shall be peace and progress.  These are the messages coded in-between the lines of the National Anthem.  Great nations are built through pledges and anthems they believe in and practice religiously.
The first thing that identifies a nation is language.  A nation that speaks one language is much more unified than any that speaks more than one language.   It is a means of communication through which people pass on information, share ideas, express worldview and relate to one another.  Language strengthens the love of people for their nation and themselves; it prevents artificial cultural traffic deadlock, promotes conviviality.
Language is the means of education.  One language saves cost and time for teachers and learners.  It is easier to develop the curriculum for one language, grammar, syntax, semantics and other aspects of it than several languages competing for development and attention.  Nigeria is a country that Yoruba, Igbo and Hausa are the three major languages much more developed than the other languages which are over two hundred.  The three languages are taught at the primary, secondary and university levels; a few languages are taught at the first and second levels. Few are taught at the primary school level only.  It is unfortunate that very few are almost extinct.  Everyone is growing conscious of the necessity to develop his or her language for communication and nation building.
The British people are known for their suit; the French people for their suit.  These nations have other ways of dressing that are peculiar to them.  Nigerians are known for Atibo over trousers or clothes tied over shorts.  Another type is agbada .    These have hats associated with them.   Women have their own traditional high-head-gear headties over blouses and clothes tied in two layers, to the knees and ankles.  Indeed most ethnic groups have different ways of dressing that are peculiar to them.
Some nations of the world have been identified with products of their own – Japan, Taiwan, America and others. Some of them are cars, computers, ceiling fans and electrical instruments, upholstery, wooden doors, air-conditioners, aeroplanes, clocks of various types, printers, televisions, refrigerators, cameras and others too numerous to mention.  The product(s) of every nation marks it out giving it a good name or a bad one depending on the nature of the product, its durability and relevance to consumers.
There could be few other ways of forging national identity or pride but the ones mentioned here  are the Pledge, National Anthem, language, clothes and economic products. Commitment, love and determination foster unity; these promote development in arts and science.  Development is not possible if the people do not consciously develop the positive attitude to productivity which must start with mental orientation; this catalyses into practical orientation.  In this way consciousness is developed and the expected immaterial and material development follows.
Dr. Ngaage teaches at  the  Niger Delta University, Bayelsa State.

 

Barine Ngaage

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Protecting Nigeria’s Democratic Space 

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Quote: “Democracy is not secured by the silence of opponents, but by their freedom to organise, speak and compete without fear. When intimidation replaces argument, the whole nation loses.”

As the 2027 general elections draw nearer, reports of attacks on opposition supporters, disrupted meetings and restrictions on political activities raise serious concerns about Nigeria’s democracy. From Akwa Ibom and Cross River to Enugu, Kaduna, Sokoto and Kebbi, recent developments test citizens’ freedom to organise and campaign. Each incident requires impartial investigation; together, they demand national attention. In Akwa Ibom, police ordered political parties and groups to suspend and reschedule rallies, meetings and processions approved for October 1, citing intelligence about possible security threats. The directive affected a planned two-million-man march in Uyo organised by the Obidient Movement in support of Nigeria Democratic Congress (NDC) presidential candidate, Peter Obi, and running mate, Rabiu Kwankwaso.

Organisers said they had prior approval and spent over N20 million mobilising supporters across the state’s 31 local government areas. Police described the measure as precautionary and applicable to all groups. Although public safety matters, restrictions must be necessary, proportionate and must not deny a fair platform to all and sundry. Cross River presented a disturbing picture on November 4. Peter Obi’s NDC convoy was reportedly attacked around Watt Market in Calabar, where suspected hoodlums threw stones and other objects at vehicles and supporters. Windscreens were damaged and supporters reportedly injured. Police confirmed the attack and arrested a 27-year-old suspect, while investigations continued. That day, tension also arose when NDC supporters and an APC group conducting a road walk converged around Metropolitan Hotel.

Police intervention reportedly prevented a wider confrontation. There were suggestions that the convoy’s  attack, arose from internal disagreements within the NDC. All that require impartial investigation. In Enugu, suspected armed hoodlums reportedly stormed an NDC ward meeting at Ndiuno-Obuoffia, Nkanu West, on September 12 and opened fire, injuring two attendees. That day, a separate Peoples Democratic Party gathering at Agbani was disrupted, with canopies and chairs destroyed. Police confirmed both incidents and ordered investigations, although they said organisers had not requested security coverage. The attackers’ political affiliation had not been established.

In Kaduna, the ADC accused security personnel and others of intimidating supporters during a September gathering. Police said tear gas was used only after protesters blocked a major road and public order deteriorated. These conflicting accounts make transparent inquiries essential. Sokoto and Kebbi have added to the alarm. Ahead of the ADC’s November 4 campaign rally in Sokoto, the party alleged its office was sealed, delegates’ accommodation disrupted and supporters subjected to hostility. The state government disputed key claims, citing a property dispute over the office and denying it directed hotels to reject ADC guests. Amnesty International reported that at least two suspected ADC supporters were allegedly shot along the Wurno-Sokoto Road and vehicles conveying supporters attacked in Tambuwal.

These claims require prompt verification and accountability where wrongdoing is established. On November 5, the ADC campaign convoy of Atiku Abubakar was attacked in Birnin Kebbi. Amnesty International said footage it reviewed showed armed men attacking vehicles, striking people with cutlasses, blocking roads and targeting journalists’ equipment. Cameras, tripods and recording tools were reportedly destroyed. The organisation warned that such violence threatens opposition parties’ rights to association and peaceful assembly. Coming a day after the Calabar attack, the incident reinforces the urgency of protecting political activities nationwide. These are not merely partisan disputes. Section 40 of the Constitution guarantees freedom of assembly and association, including the right to form or belong to a political party, while Section 39 protects expression.

These rights apply equally to government supporters and opponents. Democracy cannot flourish if only the powerful or popular can assemble. Public safety must not become a pretext for arbitrary restrictions. Governors must keep state institutions and security outfits neutral. Police and other agencies must protect lawful gatherings, prevent attacks and investigate allegations without fear or favour. Where threats exist, authorities should provide security and engage organisers rather than impose blanket restrictions. Political parties must discipline supporters, reject thuggery and avoid inflammatory language. The media and civil society should distinguish facts from allegations while demanding accountability. Political intimidation discourages participation, deepens distrust and drives voters into apathy. It can also create conditions for disputed results and violence.

No ambition, party or candidate is worth a Nigerian life. The 2027 elections must be a contest of ideas, competence and public service, not fear. Every attack should be investigated consistently, transparently and without political favour, perpetrators brought to justice and citizens’ rights protected. Safeguarding democratic space is not a favour to the opposition; it is a constitutional obligation owed to all Nigerians. The ballot must decide political contests, not thugs, threats or abuse of state power.

By: Sylvia ThankGod-Amadi

 

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Opinion

Professor Kamene Okonjo: A Life Beyond Motherhood 

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Quote “Professor Kamene Okonjo’s life was a testament to the power of scholarship, courage and service. Beyond raising a daughter who would attain global prominence, she distinguished herself as an accomplished sociologist, an advocate for women’s empowerment and a royal matriarch whose remarkable journey included surviving a kidnapping at 82. At 96, she leaves behind a legacy that transcends family ties and deserves enduring recognition.”

Some women leave behind more than a family name. They leave behind a legacy of intellectual accomplishment, courage, service and commitment to humanity that deserves to be celebrated long after their departure. Professor Kamene Okonjo, the renowned sociologist, women’s rights advocate and mother of Dr Ngozi Okonjo-Iweala, Director-General of the World Trade Organisation (WTO), was one such woman. Professor Okonjo died on Friday, October 23, 2026, at the age of 96. Her death was announced on Sunday October 25, 2026 by the Umu Obi Obahai Royal Family of Ogwashi-Uku Kingdom in Delta State. Her passing has drawn tributes to a life distinguished by academic excellence, dedication to family, community service and the advancement of women. 

Yet, to remember Professor Kamene Okonjo merely as the mother of one of Nigeria’s most internationally recognised women would be to tell only a part of her story. She was an accomplished academic whose contributions to sociology earned her recognition beyond Nigeria. Her lifelong interest in women’s rights and empowerment reflected a conviction that women deserved opportunities to develop their abilities and contribute meaningfully to society. Her life demonstrated that a woman could combine professional distinction with family responsibilities and traditional obligations without allowing one aspect of her identity to diminish the others. She occupied a place in the academic community while remaining a respected figure within the royal institution of Ogwashi-Uku.

Professor Okonjo was the beloved wife of the late Professor Chukwuka Okonjo, a distinguished scholar and former Obi of Ogwashi-Uku. Their marriage lasted 66 years, representing decades of companionship, family building and shared responsibilities. Together, they raised children who made their own contributions to society, including Dr Ngozi Okonjo-Iweala, who served as Nigeria’s Finance Minister before becoming the first woman and first African to lead the WTO. Her daughter’s international accomplishments have naturally brought additional attention to the family. However, the late professor’s own scholarly achievements and advocacy for women’s advancement deserve recognition in their own right. The achievements of children may bring honour to their parents, but they should never obscure the individual contributions of those parents.

one of the most dramatic chapters of her life occurred in december 2012, when she was 82 years old. On December 9, 2012, Professor Okonjo was kidnapped in Delta State, an incident that attracted national and international attention. Her abduction was particularly disturbing because of her advanced age and the public position occupied by her daughter, who was then serving as Nigeria’s Finance Minister under President Goodluck Jonathan. Reports at the time indicated that her abductors demanded a substantial ransom. The incident also generated widespread concern about insecurity in the Niger Delta and the vulnerability of citizens to kidnapping. For five days, the family endured uncertainty over her whereabouts and safety. The situation became a major national concern, with security agencies intensifying efforts to secure her release.

On December 14, 2012, the then Delta State Governor, Emmanuel Uduaghan, confirmed that Professor Okonjo had been released. According to reports, she was dropped off near her residence. The governor attributed her release to pressure from security operatives, although the precise circumstances surrounding the incident remained unclear. Her release brought relief to her family and the wider public. At 82, she had survived an ordeal that exposed the frightening reality of kidnapping in Nigeria. Her experience remains a reminder that insecurity does not discriminate by age, social standing or family background. Nearly 14 years later, Professor Okonjo’s death at 96 closes a remarkable chapter in the story of a woman whose life encompassed scholarship, motherhood, royal responsibilities and personal resilience.

She leaves behind children, grandchildren and great-grandchildren, as well as a legacy that extends beyond her immediate family. The royal family described her as a woman of exceptional intellect, humility, compassion and grace. These qualities, alongside her academic achievements and commitment to women’s empowerment, form an important part of her enduring contribution.  Her passing also offers an opportunity to reflect on the often-overlooked contributions of women whose influence may be overshadowed by the public achievements of their relatives. Behind many prominent Nigerians are parents, mentors and family members whose sacrifices, values and personal accomplishments helped shape their own journeys.

Professor Kamene Okonjo deserves to be remembered not simply because she was the mother of a globally influential woman, but because she was herself a scholar, an advocate and a woman who lived through extraordinary circumstances with dignity. At 96, she had completed a long journey marked by intellectual distinction, family devotion and service. Her story reminds younger generations that a meaningful life is measured not only by longevity or public recognition, but also by the knowledge imparted, the people encouraged and the causes advanced. As the Okonjo family and Ogwashi-Uku Kingdom mourn their matriarch, her life offers a fitting lesson: true legacies are built through years of purposeful living, and their influence continues long after their authors have departed. May her soul rest in perfect peace.

By:  Sylvia ThankGod-Amadi

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Opinion

On Ancestrial Worship: My Take

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Quote: An African who invokes the spirits of his ancestors is branded an idolater, yet Christians invoke Abraham, Isaac and Jacob in prayer. Why is one tradition revered while the other is condemned?”  

This is the concluding part of this story, published first in our October 30, 2026 edition. 

… Given the fact that I was the chairman of the Sports Committee of Rivers State School of Basic Studies (SBS no Captain Elechi Amadi Polytechnic CEAP) and the Commissioner of Youths and Sports was billed to flag off the school games that day, I could not join them on the trip. It was in view of the above reality that I planned the return trip to Owerri for Wednesday. Resultantly, I asked them to keep the date since Chief Abasi was part of the process, knew the venue and had the details of the contract. They pulled off the short driveway and I waved them goodbye;  I watched the beautiful and effervescent Auntie Alice, the  diligent and organized Chief AM Abasi and the very dutiful driver roll out of the gates of SBS compound on the journey to Owerri.

At the end of the visit by the Honorable Commissioner and the hectic day of the flag off, I retired to my apartment. At about 7.30pm, the phone rang, I picked and it was the unmistakable voice of Chief Ranami Abah; he sounded relieved. In some excitement, he said “Ehe, Jason, you people are back”. I answered in the negative and explained why I did not travel with them. In a voice laden with worries, he narrated all the efforts he had made to reach them and wondered if I could Mr. Nwaorgu. Unfortunately, I only had Nwaorgu’s office number and didn’t know if he had a phone at home. I quickly drove to Chief’s house where his friends had gathered. HE Melford Okilo, HRH Ere, Dr. LongJohn etc. were there and thoughts went in every direction.

Back to my apartment, at about 1am, a dog barked in the direction of the school gate. In the stillness of the night, the bark echoed and reverberated across the campus. Shortly thereafter, another dog barked and then another and, in what came across as a relay, the  barks came towards the direction of my area of the compound. As soon as the next-door neighbor’s dog stopped barking, there was an eerie sign of non-human presence in my bedroom.  Christy, my spouse, sat up quickly in bed and nervously said “I can perceive Auntie Alice’s perform”. At that, I sat up immediately and having had OBE at Georgetown University Medical Center, Washington DC in May 1975, I knew that consciousness survives the death of the human body. With the eerie presence coupled with Christy’s observation, I spoke thus: “Auntie Alice, you can see and hear us but we can neither see  nor hear you.

Under normal circumstances, you should not see us the way we are now. You have left your body in what we refer to as death but you know that your spirit is still alive. By coming close to us, you could hurt us without meaning to. So, go on in your new setting. I promise to ensure that Chief gives you a befitting burial”. At that point, the air of strange presence cleared, the dog next door barked and the relay of barks commenced in reverse order until the dog at the gate barked. In total shock, Christy looked at me with wide eyes and, in Ogbia dialect, she nervously muttered a sentence that included a word that means “wizard”. By the way, Auntie Alice had visited me once and, in a very pensive mood, told me that she knows that she will die before Chief.

That all she asks is that Chief should give her a befitting burial. Christy and I sat frozen; it was obvious to us that Auntie Alice had died. What about Chief Abasi and the driver? Our thoughts went wild in every direction until we fell asleep. The next morning, Christy and I went to Chief’s house where his friends and relatives had gathered; the atmosphere was dreary and everybody wore a long face and talked In whispers. Christy and I knew something they didn’t but we kept it to ourselves. At about 8.30am, I put a call across to Mr. Nwaorgu and the chilling truth came out: Chief Abasi and Auntie Alice did not keep the appointment; not on Wednesday neither on Thursday. A search party, which Chief insisted on leading, set off on the route of the journey.

For some reason that I do not recollect now, I was not part of the party. As the search party found out, at Umuapu, the blue Peugeot 504 rammed into a stationery truck. Auntie Alice and Chief Abasi died on the spot; the driver, who survived the collision, died on the way to the hospital at Owerri.  Today, I recollect vividly that throughout that experience, I did not pray to God or to Him through Jesus Christ not to talk of the Virgin Mary of Catholicism. This is not to say that I do not believe in God; I do without any reservation whatsoever. I even pride myself saying that I believe in God more that a majority of the Clergies and Clerics that abound in institutional religion. However, I consider the issue of Jesus being “the only begotten Son of God” through whom I must pray, as preposterous and anti-Christ.

I believe that everyone in humanity is  directly connected to the Divine. Therefore, we do not need any intermediary, not the priest, Jesus, Imam or whoever to connect with the Source if only we keep clean this Temple of God, which our soul occupies for now.  In the universality of the ministry of Jesus, he did not claim divinity and an object to be worshiped, NO!!! Rather, he gave humanity an effectual template through which to strive and achieve what he achieved and even more. Hear him “Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do” (John 14:12)   Osai and his son Lazarus heard my cry and, I believe, played a role in the mystery of the narrative; Auntie Alice listened to me and heeded my advice.

Our ancestors have not gone far from us. They exist in another dimension from which they see and influence our daily lives in this dimension in the multiplicity of dimensions in God’s creation. Metaphorically and allegorically, Jesus referred to this as “many mansions in my father’s house (John 14:2). My advise to the reader is thus: in your daily prayer to God, feel free to invoke the spirit of your ancestors; they are here with us and they know and understand our problems and feel for us much more than Abraham, Isaac and Jacob. With a clean heart, mind and hand; with absolute belief in God and with a spirit of gratitude and contentment you command your circumstance. “He that hath ears to hear, let him hear”.

By: Jason Osai

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