Opinion
Masari On Batsari
A doctrine is a belief or set of beliefs that form the main or part of a religion or system of ideas.
As a notary public, Governor Bello Masari of Katsina State is in a position to propound and issue a doctrine which encapsulates, not only his personal system of ideas, but also the religion he subscribes to. Recently it was reported that bandits killed over 33 persons in Batsari Local Government Area of Katsina State. So came Batsari and Masari!
The Commissioner, National Commission for Refugees, Migrants and Internally-Displaced persons, Senator Basheer Garba Mohammed, paid a courtesy call on Governor Masari, after distributing relief materials to victims of the Batsari killings. It was reported that 42,000 persons affected by the killing spree received relief materials, ranging from food and grains, to household items.
Governor Masari, in a statement issued by Alkasim Abdulkadir, was quoted as saying as follows: “This is a barbaric and animalistic behaviour because the perpetrators of these crimes are like animals because they don’t have Western or Quranic education.
“These people are living with animals in the bush without any education, they behave like the wild animals in the bush”.
Whatever the motives, grouse or demands of the bandits for killing over 33 persons in the Batsari area of Katsina State, Nigerians were not told the identity or demands of the bandits. Be they herdsmen, Boko Haram terrorists or any other group of killers, Governor Masari called the perpetrators of the crime “Animals”.
It is a valid doctrine to say that it takes “Western or Quranic education” to turn an animal into a human being. It also follows logically that those “living with animals in the bush without any education” would be predisposed to behave like animals. Herdsmen come in!
The crux of the Masari doctrine lies in the validity of the fact that there is a difference between animals and humans. While Western or Quranic education would be a transforming factor in the status of humans, it also remains valid that those who live and interact daily with animals would be predisposed to behave more like animals than humans.
Let it be stated as a fact that it is not an easy task to become a human being. We can dismiss the platitude of some ignorant persons who assert that humans and animals have a common origin, with same innermost consistency. Those who know the hierarchies and structure of creation do know that humans have their origin in the spiritual sphere of existence.
With animals, the source of origin is lower and different, even though there are biological similarities in the physical functions of humans and animals. But the core differences are clear.
There is a difference between propounding a doctrine worthy of adherence, and being doctrinaire; this is where dogmatism, fanaticism and narrow-mindedness come in. In many cases, genuine doctrines propounded by serous minds are often turned into dogmatic platitudes by lazy and small-minded adherents. To turn a doctrine into a doctrinaire affair is to make assertions that your interpretation of a belief system is the complete truth, with no provision to review other opinions or alternative suggestions.
Jonathan Swift, author of an old book titled Gulliver’s Travels, accurately captured the mindset of dogmatism and fanaticism in the character of the Lilliputians. To engage in debates in the National Assembly on such issues as which side of an egg to start the breaking is a satirical symbolization of the grossest frivolity and little mindedness. An extention of the Masari doctrine would include the issues of dogmatism, ignorance, conceit, fanaticism, etc.
A major problem with animal-like frame of mind is the fact that people so predisposed are exploited and used by power merchants and empire builders as fool soldiers. When a human-animal is armed with deadly weapons, indoctrinated and sent out on a mission to kill without a motive borne of justice, the result is “Batsari Killings”. That mindless killings and acts of terrorism are getting out of hand in Nigeria can be attributed largely to a distortion of mindset.
What we know as Boko Haram, as terrorist extremists, is one such distorted mindset arising from religious fanaticism, coupled with animal-like ignorance. The fact that the perpetrators of the senseless killings are largely those that Governor Masari described as “living with animals in the bush” tells the story that such killers are more of animals than humans. Boko Haram, interpreted from Arabic, literally means “Away with Western education”.
Since the Masari doctrine recognizes the importance of “Western or Quranic education” as a means of transforming animal into human, it follows that Boko Haram sees Western education as inferior to Quaranic education. Since Quranic education is encapsulated in the Sharia, it would not be difficult to decode the message of Boko Haram.
Let us admit that the Movement of Sharia for Africa began long ago with Gadaffi’s Libya with a proposal for a United States of Africa. Some African leaders were enthused by the idea and the training of some normadic troops began. They lived with animals in the bush. Governor Masari’s doctrine deserves some serious attention. The era of military rule played a role, too.
Dr Amirize is a retired lecturer from the Rivers State University, Port Harcourt.
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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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