Opinion
What Political Ideology For Nigeria?
Most governments and people approach politics
through an ideology – a set of related ideas or an organized set of ideas that modify the people. A person’s idea or belief varies from the other’s but in politics, ideas are related to one another as well as modify and support each other. While individual ideology centres around self, political ideology provides a justification for the general needs of the people.
A government’s ideologies try to help protect the governed and regulate them as much as possible. A political party that wants to be in power formulates a set of ideas believing that such ideas will be favourable and helpful to all and provide the needed succor and dividends of good governance.
No responsible government would wish to come up with abysmal ideologies. Basically, uncomfortable and selfish ideologies such as those that encourage people to carry guns and do not protect human rights, for example, cannot be useful to the people.
Ideologies like those seeking immunity for Nigeria’s Senate President, payment of life pension to legislators, imposition of multiple taxation on companies and individuals, among others, are not encouraging. These ideologies are for their own personal gains and satisfaction.
From the general point of view, an ideology should help us to make reasonable and quick decisions that will answer the varied political questions that bother us.
At any given time, the media raise issues about the control or deregulation of oil prices, the increasing security challenges across the country, economic hardship, hunger and poverty, reduction in social values, cultism and criminal activities, kidnapping, and so on. If we consider each of these issues anew, we would have an awesome task and if our governments or the legislatures approach each from the standpoint of a general ideology that we have developed over time, the job would have been much simpler. Most of these issues would have been quickly settled by simple application of more general ideologies or principles.
Considering the worsening experiences we are going through now as a nation, Nigerian leaders need to modify our ideologies. If the government applies its ideologies with sincerity and regulate is activities dispassionately, we will be able to resolve some of the boring issues about politics and governance.
An ideology is a continually developing and organised set of ideas about politics that helps us to make sense of the myriad of political questions that face us. In politics, we must be concerned to convince others that a policy we make is the right one and we must have personal and general reason for making the policy.
For example, we may want taxes cut or increased because we are wealthy or poor, or we may oppose or support gun control because we like to collect guns or to protect ourselves. We may also favour national health insurance scheme because we are poor. All these might be personal or public reasons.
Political ideology serves good purposes when it is favouable to the generality of the people. Ideologies are developed and maintained because of their usefulness to individuals and the public in responding to events We must work on ideologies that fit our particular and general needs. Ideologies are not just created for those who hold them, they are made to help us make sense out of politics.
Our leaders and politicians must develop ideologies in such a way that they fit our general needs and pre-dispositions, reflecting what we generally desire as well as take care of our personal lives, and guide our decisions.
Observations have shown that Nigerians politicians do not have ideologies. From their performances at all levels, it has been clearly noted that they have little or nothing to offer the country but for their personal aggrandisement. They are not thinking about other Nigerians’ welfare, not concerned about the widening inequality between the poor and the well-off.
Nigerian politicians are not inclined to use their power and of the government they control to make condition more favourable for people. Our legislature is not willing to make intervene in the dwindling economic situation and make life more meaningful for the downtrodden; rather, they are after the progress of their immediate families. Our lawmakers are not bracing new ideologies that can place the country on a par with advanced nations like America, Europe and others. They lack the will to make laws that are dear to the peoples’ hearts.
Responsible politicians and leaders must be more inclined generally to use the power of the government to achieve a diverse set of things they view as good for the people, use government regulation to protect the environment, ensure safety and economic viability of all the sectors.
There are several challenges crystallising into issues that seem to be threatening the unity of the country which are expected or ought to be deliberated upon by the National Assembly but are not attended to.
With special emphasis on the maintenance of national and moral values, our politicians should evolve good ideologies to provid public services. Ideology has differing versions that can unite and bring to terms the poor, the discriminated against and the well-off.
In the American political system, there are two main ideologies – the liberalism and the conservatism. Both ideologies are hodge-podges. They are mixed together for political convenience. They have real influence in American politics and have both positive and negative reactions, but put together, they provide suitable ideologies that make America to be ahead of other nations.
Nigerian politicians should learn to develop favourable ideologies for the country and people before coming out to campaign for 2019 elections, while constituency projects should be scrapped from the list of activities or functions of legislators both at state and federal levels. This is because they do not utilize the funds allocated for that purpose but for their personal use.
Shedie Okpara
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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