Opinion
Of Politics And Polemics
Sophism was a contributary factor in the decline of the Graeco-Roman empire. Sophism or intellectual sophistry is the clever use of reasons and explanations that seem correct but are really false, in order to deceive people. Politicians, diplomats and lawyers are experts in this line of activity. Like a British satirist and humourist, Jonathan Swift would say: “the law that lawyers know is the art of proving by words multiplied for the purpose, that white is black, and black white, according as they are paid”.
Polemics is the practice of argumentation, disputation and making verbal attacks on ideas and opinions of others in order to discredit them and divert attention from the issue at stake. We know whose stock-in-trade these practices and professional malfeasance really are. A number of people are born with such ability while others acquire it through training, education and orientation. We are currently seeing evidence of a preponderance of this culture of sophism and polemics in Nigeria. We have also groomed lots of masters of rhetoric or glib talkers.
Solon was an outstanding ancient political philosopher who was concerned with applying morals to politics making him to repeal all Draconian laws because of their harshness and excessively heavy penalties. He is remembered largely for his remark that Dracos’ code was written not in ink but in blood. Draco was a very severe ancient lawgiver of Athens, about 623 B.C. Even now very severe laws or rules are referred to as Draconic.
In every society, ancient or modern, the essence of all forms of education is that the educated man should play some role and make positive impact in public life. Such positive role is not by acquisition of wealth without work; enjoyment of pleasure without conscience; having knowledge without character; doing business without morality; application of science without humanity; worship without sacrifices; practising politics without principles, or claiming rights without responsibility. Mahatma Gandhi of India backed his political doctrine with practical example through his life-style.
A rarely known Rusian philosopher, P. D. Ouspensky, raised a voice in 1972, after fleeing his country, that the earth was entering the last stages of the Dark Cycle, and that sophism, polemics and rhetoric would characterize political and religious activities. He stressed that man’s big error lies in a distorted perception of reality, thus fighting over unreal issues, disregarding the real problem of liberation from attachment to matter. He devoted a book titled Tertium Organum to the thesis that intellectual sophistry imprisons man in the sphere of matter, with politics being a major player in the downward drift of human consciousness.
It is not only politics that indulges in sophism, polemics and self-deception, keeping humanity earth-bound and asleep. Other institutions which should be agents of positive social changes have also been undermined by forces which seek to engulf humanity in darkness. How many institutions really know and can tell humanity the true source of the devouring plague responsible for current global ills? Emphasis often go elsewhere.
Major antics of the “giver of darkness” is to set striving humanity on a false trail, away from the real issue. Even when “corruption” is identified as Nigeria’s principal “canker-worm”, Sophism and polemics would define it in mis-leading concepts and prescribe remedics that would not hit the target. Politics would cleverly domesticate it in the temples of political enemies and device weapons and instruments that would hoodwink the unwary or naïve public. We can therefore practice voodoo politics, just as there is voodoo economics.
Former President Goodluck Jonathan can tell us in his book titled My Transition Hours that “Politics has a way of letting you know the inner recesses of the human mind”. Those who really know the inner recesses of the human mind would testify that human beings are unreliable and never good except through necessity. Consequently politicians and rulers who set out to change humanity for the better usually resort to Draconian measures. But do they succeed?
There is an affinity between politics and war. Does war not drive home the lesson of the transience of material things? Similarly, would any honest Nigerian tell you that he trusts any politician? There is a growing awareness that evil forces are working to destroy human freedom, calling on people of goodwill to be alert and not be hoodwinked by Sophists, Prevaricators and equivocators.
Dr. Amirize is a retired lecturer at the Rivers State University, Port Harcourt.
Bright Amirize
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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