Opinion
Between Communication And Development
Communication is life. It is quite obvious that with
out a meaning-full interaction between man and his fellow homo sapien and a sustained rational interaction with his immediate environment, human life would be extremely boring and consequently, hasten into extinction. Communication therefore, is key to the continued existence of the human race.
By definition, it is safe to say that communication is a process in which participants create and share information with one another in order to reach a mutual understanding. From the above definition, it could be gleaned that the development of the human society is hinged on mutual sharing of meaning and that this meaning-sharing experience is procedural in nature.
Communication for development was first coined in 1972 by Nora C. Quebral. To her, it is “the art and science of human communication linked to a society’s planned transformation from a state of poverty to one of dynamic socio-economic growth that makes for greater equity and the larger unfolding of individual potential”. By implication therefore, it holds true to say that under normal circumstance, basic human interaction carried out in mutual understanding is capable of positive social change.
Interestingly, the exchange of meaning which makes communication a process, hence participatory, is very closely related with the concept of development. Applying the processes, strategies and principles of communication to bring about positive social change is what is described as development.
Similarly, the science which applies communication to motivate and change people through education and inspiration toward development is known as development communication. In certain sense, development communication seeks to eliminate the factors that oppress people ideologically and physically. Social inequalities are vehemently countered in the process of imparting and sharing ideas with a view to nurturing and cultivating the proper attitude, skills and values that are required to develop.
Thus, for development to be achieved, communication must involve information. And information which is a process must carry the people along; otherwise no matter how well intended a given project might seem it is bound to produce little or no positive results in the final analysis. The following may serve as a credible template for interacting with any population when acting as an agent of change. However, it should be noted that both the population to be developed and those who are facilitating the process of development in any case are all agents of (positive) social change.
First, the question of who the subjects of intended bit of development are must be addressed. Very often, because of their characteristic meekness in the sight of the affluent and influential, the benefiting population is rather objectified. They are subjects of development and never to be viewed as objects.
Therefore, there are two main factors to take into cognizance whenever development for social change is being considered
1. Effective/Sufficient use of the media as against its superficial use to adequately educate the benefiting population on the intended project.
2. Inclusion of the beneficiaries to the extent that they become the very instrument of development themselves. In a nutshell, there is need for adequate and sufficient background knowledge of whatever development project that is to be initiated.
In his view, Cornolio Lagerwey (1990) opines that getting the people involved through what he refers to as the “5 Is” is bound to produce long lasting result and effectively guarantee development.
1. Inform: Tell the people where they are; what they are and where they are going.
2. Instruct: Tell the people the means by which they are to get to their destination.
3. Inspire: Development Communication here motivates the people to move and act
4. Insist: Development communication reminds people to sustain their actions for results.
5. Involvement: This provides the self-confidence and human dignity in order that there is total liberation of people from poverty and slavery in all ramifications.
By analysis therefore, whereas, the first three I’s appeal to the mind, stinulating the heart and the will, the fourth ‘I’ removes all existing reservations and doubtful feelings about a given project and as to why it should be carried out and consequently gives way to the fifth ‘I’.
Summarily, the concept of the 5 Is as propounded by C. Lagerwey (1990) strongly resonates with UNICEF’s understanding of communication for development which involves engaging communities and listening to adults and children as they identify problems, propose solutions and act upon them. The botton line is that communication for development is to be taken as a two way process for sharing ideas and knowledge using a range of communication tools and approaches that empower individuals and communities to take actions to improve their lives for positive social change.
Odey, of Catholic Institute of West Africa (CIWA), is an intern with The Tide.
Luke Odey
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
Opinion
Ndifon’s Verdict and University Power Reform
Opinion
As Nigeria’s Insecurity Rings Alarm
