Opinion
Governor Wike: A Leader With A Heart Of Gold
Thursday, May 25, 2020, was a historic day not only in the lives of the people of Abonnema kingdom, in Akuku-Toru Local Government Area (AKULGA) of Rivers State, but indeed in the annals of our emerging democratic nation.
On that day, the Rivers State Governor, Nyesom Ezenwo Wike fulfilled the promise he had made to the good people of Abonnema on Wednesday, March 6, 2019, during a memorial service at St Pauls Nyemoni Church, in honour of Abonnema people who had been killed and had sustained injuries from the attacks of the Nigerian Army on the community, during the Presidential election of 23rd February 2019.
Represented by the Secretary to the State Government, Dr Tammy Wenike Danagogo, Governor Wike redeemed his pledge by releasing N 450 million (Four hundred and fifty million naira) to the victims of the 2019 Presidential election violence in Abonnema.
While some other leaders in the opposition, in their justification of the Army invasion and killings in the community, had described Abonnema as a ‘hideout for criminals and militants’, Governor Wike like a true leader, had promptly inaugurated a committee headed by the the Deputy Governor, Dr Ipalibo Harry Banigo, with the main responsibility of identifying the bereaved families and also identify damaged properties affected by the election crisis, so that the Rivers State Government will offer the required assistance and support to the families and the community.
Governor Wike subsequently inaugurated two more committees on Thursday, March 28, 2019; a Judicial Commission of Inquiry to investigate the violence, killings and other related matters that occurred during the February 23 and March 9, 2019 general elections in the State, headed by Justice Monima Danagogo, and a Panel of Inquiry into the violent invasion and attack on the Rivers State Judiciary and destruction of public properties, which occurred at the state judiciary complex in Port Harcourt on May 11, 2018, chaired by Justice Simeon Amadi.
Dr Tammy Wenike Danagogo, speaking on behalf of Governor Nyesom Wike, during the brief ceremony to present the N 450 million to the beneficiaries in Abonnema, told the select audience that no amount of money could adequately compensate the people for the harrowing experience they suffered at the hands of the Nigerian Army, even as he stressed the Governor’s appreciation of the support and commitment of the People of Akuku Toru Local Government Area before, during and after the elections, adding that the State Government had insisted on seeking the consent of the Amanyanabo, the traditional institution and the community in order to establish and ensure the transparency of the ceremony and the presentation.
He also assured the people that the comprehensive documentation of the names of bereaved persons had been compiled by the Deputy Governor’s verification committee and that the administration of Governor Nyesom Wike would continue to execute programmes that would positively impact on the lives of the people of the area, even as he confirmed that the second phase of the Abonnema ring road, which had been abandoned since 2006, was virtually completed and would be commissioned soon.
The Secretary to the State Government then reassured them that Governor Wike was ever reliable, courageous and caring. Adding that even in the face of the Covid-19 Pandemic, he has continued to exhibit these enduring qualities and attributes and would stand by the people of Abonnema and Rivers State, through thick and thin, by taking practical steps not only to protect Rivers People but to also provide palliatives to bring succour to the vulnerable and less privileged unlike the selfish politicians in other political parties who only visit the people to solicit for votes during elections but do not have the interest of the people at heart.
The Amayanabo of Abonnema, King Disrael Gbobo Bobmanuel in full regal splendour but visibly subdued in Majestic mien by the solemnity of the moment, thanked Governor Wike for fulfilling his promise to the Abonnema People and while confirming that the Governor has proven over the years that his word is his bond, described him as a man worthy of trust and support because he has fulfilled all his promises to the Abonnema People and advised beneficiaries to make judicious use of the Money the Governor has graciously given to them.
The Chairman of Akuku-Toru Local Government Area Hon. Roland Sekibo said he is still traumatized by the events that took place during the Presidential election in 2019 and expressed gratitude to Governor Wike for his kind gesture, stressing that the People of his Local Government Area would continue to support the Governor in his quest to improve the lives of Rivers People.
One of the beneficiaries Mr. Minamiango Romeo, nursing a limp and trotting along with trouser legs folded up to reveal darkened scars from sustained gunshot injuries on the fateful day, expressed gratitude to Governor Wike for not abandoning them in their time of need and promised to continue to support his Administration and the leaders of the Local Government Area.
The ceremony in Abonnema to present the N 450 million to the bereaved families, was brief and precise, conducted in full compliance with the mandated social gathering guidelines and hallmarked by the new reality of wearing face masks even by royalty, and social distancing. The poignancy of the event was underscored by the fact that it was devoid of the usual publicity razzmatazz and political mileage often associated with such events, mainly in recognition of the gravitas of the occasion and also in silent acknowledgement of the pall of Covid-19 fatalities that hung ominously, with dark, sinister uncertainty in the air.
The grave and subdued nature of the event, captured by the memorial essence of a dark episode in the history of Abonnema kingdom, also attained historic significance on two levels.
Those who remembered, recall the gory and clinical military offensive in Abonnema on February 23, 2019 and likened it as akin to the invasion of Abonnema on 21 June 1968, a date people of Nyemoni community in Abonnema, Akuku-toru Local Government Area of Rivers state have not forgotten and still serves as a day and memorial still commemorated till date by the proud, cosmopolitan and culturally flamboyant people of the great and ancient Abonnema kingdom.
The second is that for probably the first time in the history of our political trajectory as a democracy, this was arguably the first time a leader and politician, Governor Nyesom Ezenwo Wike, had exbited great courage, sincere empathy and a historic recognition and penitence to the existential and collateral damage which election violence has unleashed on our people, our communities, our psyche and indeed our evolution as a nation.
For so long and indeed in every democratic dispensation, nascent or otherwise, periodically enacted in the civil space of the country, political actors have not only embraced the unleashing of mayhem and procurement of violence as a sine qua non in the operational guidelines of electoral competition, but have glorified damage and destruction, disruptions and dislocations, abduction and hostage taking and most brazenly, the totting up of casualty head-counts as the ultimate yardsticks for measuring their victories.
But for arguably the very first time in the history of our political narrative, a man and political leader, Governor Nyesom Ezenwo Wike has recognized and established the sacred fact that the lives of our people matter. Those who know Governor Wike will remember his clarion cry to the opposition in the heat of the elections when he asked them passionately: “If you kill everybody then who will you govern?”
By setting up a committee with the sole mandate of identifying the bereaved, the injured, the damaged and dislocated occasioned by election violence in a once peaceful community, Governor Wike has not only put a name and face to the malevolent masquerade of electoral violence, he has also identified completely with the people and bravely called out political actors whose magnum opus is the deployment of violence and stockpiling of casualties as the ultimate end game in political contests.
Like the SSG, Dr Tammy Danagogo said, echoing Governor Nyesom Wike in very clear terms, the N 450 million was but a mere token, which can never equate or sufficiently replace or compensate for the lives lost because of the quest of some power mongers to seize power at all cost.
Sadly however, those who inspired, sponsored and delivered the violence openly gloated in bizarre triumph when the final result that was declared showed a drastic drop in the votes cast during the presidential election considered against previous elections, where Rivers State used to account for one of the highest votes in Nigerias general elections.
Governor Nyesom Wike by identifying with the people of Abonnema who lost their loved ones as a result of the presidential election violence of February 23, 2019, has also put political actors in Rivers State on notice that there is no place anymore for election violence in the State, under his watch.
The token to the people of Abonnema can never compensate or replace the lives lost or even wipe away the memorial scars of that gory day in February 2019. But Governor Nyesom Wike, by his singular courageous act of great leadership responsibility has shown the people that Rivers lives matter and he is ever ready to stand by them and with them always.
May the souls of the departed continue to rest in peace and may the good Lord continue to protect the living from the evil machinations of those who seek political power at all cost in Rivers State.
Paulinus Nsirim is the Commissioner for Information and Communications, Rivers State.
Continue Reading
Quote:“But when it becomes cloaked in mystery and secrecy, it risks breeding fear and abuse.
In the heart of Ikwerre land, nestled among the green stretches of Rivers State, lies Omerelu a community steeped in heritage and rhythm. Here, the people gather every two years for the Nhe-Ajoku, the bi-annual New Yam Festival that marks the harvest season, the renewal of gratitude, and the reaffirmation of kinship with the land. Debate It is a time when the yam, known as “the king of crops,” takes centre stage. The festival begins in joy and ends in solemnity, as the community offers thanks to the Almighty for sustenance and peace. At the climax of the celebration comes Nkwa-Nhe-Ajoku, a sacred dirge performed only by the initiated. By long-held custom, it forbids the Igbo people from witnessing it irrespective of how long they have lived among them (Omerelu people) . The dirge, performed in secrecy and deep reverence, closes both the spiritual and physical chapters of the festival.
Yet, as the years pass, questions are rising within Omerelu: what still lies at the heart of this ceremony? Has the spirit of thanksgiving been overshadowed by practices that no longer serve the wellbeing of our people? The call to abandon idle worship that is, the worship of lifeless objects or empty rituals grows louder. For many, the time has come to separate what uplifts the community from what diminishes it. Tradition, when rightly kept, preserves identity. But when it becomes cloaked in mystery and secrecy, it risks breeding fear and abuse. The dirge that once bound the people in reverence now occasionally divides them by secrecy. To the devout Christian, the festival’s spiritual dimension raises moral questions. Can thanksgiving to God be mixed with homage to carved symbols or ancestral forces? Must reverence be expressed through objects rather than through the heart?
Within Omerelu Community , elders recall that the first purpose of Nhe-Ajoku was gratitude not idol worship. It was to honour hard work, the soil, and divine providence, not to erect shrines to shadows. But today, the week that should bring peace and brotherhood sometimes ends in conflict, theft, and fear. Livestock disappear. Goats and fowls vanish in the night. Some justify it as ritual entitlement; others call it ‘fast finger’. This is where the red flag must rise. A festival of peace cannot thrive in the smoke of wrongdoing. If Nhe-Ajoku becomes an excuse for moral decay, it loses its sacredness. Let the people of Omerelu remember: a tradition that harms its own people ceases to be culture it becomes bondage. It is not the festival itself that is at fault, but the way it is practised. When men hide behind masquerades to seize property, when youths interpret freedom as license, when the dirge becomes a cover for intimidation, the festival must be re-examined.
This conversation must happen without fear or sentiment. The Ikwerre person is proud, industrious, and deeply spiritual. We need not abandon our heritage to embrace truth. Rather, we must purify it, as gold is refined by fire. To understand where we stand, it helps to look back at FESTAC ’77 the Second World Black and African Festival of Arts and Culture, held in Lagos in 1977. It was a grand showcase of African identity, heritage, and pride. For a moment, the black world united under one banner of culture and art. Yet, in hindsight, some critics raised warnings. They argued that Nigeria, in trying to celebrate culture, unconsciously revived old spiritual practices that blurred the line between art and idolatry. A respected cleric once said FESTAC ’77 “handed Nigeria over to idols,” claiming it marked the beginning of the country’s moral confusion.
Whether one agrees or not, it stands as a cautionary tale: culture without conscience can lead to chaos. So too in Omerelu, Nhe-Ajoku must not become a miniature FESTAC grand in display but hollow in purpose. The harvest must be about life, not lifeless worship. If a festival meant for peace turns into a spree of theft and intimidation, then the red flag flutters over the village square. Our elders must rise to correct this trend. Chiefs, youths, and women leaders must come together to reclaim the true essence of Nhe-Ajoku: thanksgiving, unity, and renewal. The dirge, Nkwa-Nhe-Ajoku, should retain its dignity and secrecy for those qualified, but its purpose must be explained clearly to the younger generation. Secrecy without explanation breeds suspicion and rebellion. Instead of exclusion, let there be understanding. Festivals should strengthen bonds, not stretch divisions.
Omerelu must show that tradition and modern faith can coexist, that the people can celebrate harvest without bowing to idols, can sing ancestral songs without losing moral clarity, can dance without looting. We must also redefine the meaning of worship. Worship is not about objects but obedience; not about rituals but righteousness; not about noise but truth. The younger generation watches keenly. If we hand them confusion, they will discard our culture. But if we hand them purpose, they will preserve it proudly. Let every yam harvested remind us that blessings come through toil, not through spirits or symbols. Let the sound of the drum call us to unity, not to indulgence. The red flag has been raised not to condemn Omerelu, but to caution it. The line between reverence and ruin is thin; we must tread it carefully. If we reform Nhe-Ajoku today, we will hand to our children a festival worthy of pride.
If we ignore the signs, we risk turning celebration into regret. Let’s celebrate hard work again by ensuring that our yams are from our yams, not Hausa yams. Our chickens and goats should also come from our farms. I , being a bonafide offspring of Nhe-ajoku adherence, know too well that agric (poultry fowl) and Hausa goats were never anywhere near the ‘Ajoku Shrine’, but now, the reverse is the case. The implication? People are no longer interested.However, let this year, and every year henceforth, mark a new beginning: a Nhe-Ajoku of peace, honesty, and gratitude that honours our Creator. The yam is life, but life must be pure. Let the dirge speak truth again. Let the red flag remind us when culture forgets conscience, it ceases to be culture. And when the drums of Nkwa-Nhe-Ajoku sound again in Omerelu, may they beat not for idols, but for renewal, justice, and peace.
By: King Onunwor
Quote:”What sets this administration apart is not just the volume of projects but their strategic coherence. Each road, bridge, and seaport initiative forms part of an integrated economic master plan that places Rivers State at the heart of Nigeria’s maritime future”
In the evolving narrative of Rivers State’s infrastructural transformation, Governor Siminalayi Fubara is quietly but decisively carving out a new economic roadmap—one anchored on strategic connectivity, blue economy exploration, and sustainable development. His recent inspection of the 13.5-kilometre Oyorokoto Road in Andoni and the visionary Trans-Kalabari Road project underline a bold ambition: to reposition Rivers State as the economic gateway of the Niger Delta and a key player in Nigeria’s emerging maritime economy. The Oyorokoto Road, slated for completion and commissioning in March 2026, is not just a transport corridor. It is the spine of what promises to be a thriving coastal economy. Stretching from Andoni’s popular Oyorokoto Beach to the newly discovered Atlantic beachfront, the project embodies the governor’s vision of turning Rivers State’s natural endowments into engines of growth. The road’s design is strategic—it connects land to sea, trade to tourism, and communities to opportunity.
Governor Fubara’s decision to extend the road beyond the initial Oyorokoto Beach destination speaks volumes about his forward-thinking approach. Upon discovering an expansive Atlantic beachfront with immense tourism and marine potential, the governor ordered the extension of the project—transforming it into what he aptly called “the pathway to the blue economy.” This statement encapsulates a shift in governance philosophy: from mere infrastructure delivery to economic diversification and sustainability. The blue economy, which encompasses maritime transport, fisheries, coastal tourism, and renewable energy, offers Rivers State a new frontier for wealth creation. With Oyorokoto’s proximity to the Atlantic Ocean, deep-sea exploration, aquaculture, and ocean-based tourism can thrive. Governor Fubara’s plan to develop activities around the seafront—hospitality, logistics, and marine services—will not only attract investors but also create jobs for local communities long isolated by geography and neglect.
The significance of the Oyorokoto project also lies in its symbolism. It signals a shift from oil-dependent infrastructure to climate-conscious development. The governor’s insistence on conquering difficult terrains to connect Andoni’s coastal communities underscores his administration’s commitment to inclusion and balanced growth. For decades, these communities have watched from the margins as the mainland prospered. Now, they are being woven into the state’s economic fabric. But the true genius of Fubara’s strategy emerges when viewed alongside the Trans-Kalabari Road project, a monumental undertaking designed to link several island communities in the Kalabari axis to the mainland. The first phase, which terminates at Bakana, is already being celebrated as a historic project with transformative economic implications. Beyond mere connectivity, Bakana’s deep-sea potential positions it as a future hub for maritime trade, shipbuilding, and logistics—key pillars of the blue economy.
By aligning the Trans-Kalabari and Oyorokoto projects, Governor Fubara is weaving a coastal development network that will fundamentally alter the geography of commerce in Rivers State. Once completed, these roads will not only ease movement but open up access to virgin coastlines, attract tourism, and stimulate private investment. In essence, Fubara is building corridors of prosperity across the state’s most difficult terrains. The governor’s unannounced stop at the Kalaibiama-Epellema Road in Opobo/Nkoro Local Government Area further underscores his personal commitment to follow-through. His inspection of the piling work at the Epellema bridge site reveals a hands-on leader determined to ensure that no project lingers on paper. In a region where infrastructure is often hindered by terrain and politics, Fubara’s approach reflects courage and vision in equal measure.
What sets this administration apart is not just the volume of projects but their strategic coherence. Each road, bridge, and seaport initiative forms part of an integrated economic master plan that places Rivers State at the heart of Nigeria’s maritime future. The synergy between the Trans-Kalabari and Oyorokoto corridors will create a seamless coastal belt that can support tourism, fisheries, and inter-island commerce—stimulating both rural and urban economies. Governor Fubara’s economic strategy is also deeply political in the most constructive sense. By investing heavily in long-neglected coastal communities, he is rebuilding trust in government and expanding the social contract. He understands that prosperity must be inclusive, and that true development is not measured merely in kilometers of asphalt but in livelihoods transformed. Critics may view these projects as ambitious, but ambition is the currency of progress.
Fubara’s determination to beat the terrain and deliver projects on schedule is a lesson in leadership under constraint. In the face of financial and environmental challenges, he is proving that development can be both visionary and pragmatic. The broader implication of these infrastructural moves is clear: Rivers State is transitioning from an oil-dependent economy to a diversified, ocean-driven one. The integration of deep-sea potential at Bakana, tourism assets at Oyorokoto, and bridge connectivity at Epellema points toward a strategic blueprint that could redefine the Niger Delta’s development model. As March 2026 draws closer, the Oyorokoto Road will stand not merely as a physical link between Andoni’s communities and the Atlantic but as a symbol of a government that sees beyond the present. It will represent a bridge to new possibilities—economic, social, and environmental.
In the final analysis, Governor Siminalayi Fubara’s economic masterstroke lies in his ability to turn geography into destiny. By connecting land to sea and people to prosperity, he is charting a course that could make Rivers State not just the treasure base of the nation, but the anchor of Nigeria’s blue economy in the 21st century.
Ibim is a seasoned Journalist, political analyst and public affairs commentator.
By: Amieye-ofori Ibim
Quote:”. Whereas it sounds apocalyptic, yet experts have long warned that a total internet collapse, whether from cyberwarfare, global technical failure, or coordinated attacks on undersea cables, could paralyze the world far beyond imagination”
We now live in a world that so much relies on technology, especially on digital communication networks and data services. Virtually every aspect of our life depends on the efficient functioning of machines. In view of this reliance, imagine waking up to a world where the internet simply goes dark. For advanced countries where the functionality, monitoring and data storage of surveillance, security and nuclear installations, all rely on electronics and networks, the disruption could be catastrophic. On the other hand, for developing nations like Nigeria where government’s response is usually slow, the implications would be socially and economically disastrous. It would imply the sudden evaporation of all the modern conveniences we have taken for granted. No online banking. No emails. No mobile transfers. No WhatsApp messages, Twitter feeds or digital government portals.
The collapse would expose a dangerous dependency, the centralization of personal data. In Nigeria’s multi-biometric systems, the Bank Verification Number (BVN), the National Identification Number (NIN), and SIM registration for mobile networks, are all cloud-based. With no internet, access to these databases would be lost. Banks could not verify customers; telecom operators could not authenticate SIMs; and government agencies would be unable to issue new IDs or validate old ones.In Nigeria, over 80% of financial transactions now occur digitally, thanks to the rapid adoption of fintech platforms such as Opay, PalmPay, Paga, and the Central Bank Nigeria’s eNaira initiative. Assets of companies worth trillions of naira are also stored digitally and transacted on the Nigerians Stock Exchange. Like other transactions, these have no certified paper backings other than electronic storages.
It means that the wealth and wellbeing of millions now lie at the mercy of machines. According to the Nigeria Inter-Bank Settlement System (NIBSS), in 2024 alone, the value of electronic payments in Nigeria reached ?600 trillion. Whereas it sounds apocalyptic, yet experts have long warned that a total internet collapse, whether from cyberwarfare, global technical failure, or coordinated attacks on undersea cables, could paralyze the world far beyond imagination. A total internet blackout would instantly freeze the banking system as banks lose interconnectivity, making transfers, withdrawals, and payments impossible. Fintech companies would go offline, cutting off millions from access to their digital wallets, while Point-of-Sale (PoS) operators, who depend on network connections for every transaction, would be stranded.The economy would revert overnight to cash dependence.
But cash, already scarce due to the CBN’s currency redesign and digital push, would not circulate fast enough to meet demands. Markets would collapse into panic, and trust in banks could erode within hours. Modern governance in Nigeria has increasingly depended on digital infrastructure, using e-government portals to handle licensing, pension records, procurements, revenue collection and budget management. An internet collapse would send governance back to the analogue age. Ministries would lose coordination, digital files would be inaccessible and online recordkeeping systems would fail.For ordinary Nigerians, the consequences would be deeply personal. Salaries paid through electronic transfers would go into limbo. Traders on Jumia, Konga, and social media marketplaces would lose their livelihoods overnight. Health and other insurance policies that currently dependent on cloud records and telemedicine would be truncated.
Even more troubling, a prolonged blackout could corrupt or erase data stored in unsecured local servers. Without connectivity to global backups, entire records, financial histories, health data, and school records, could be lost. For millions around the globe, digital amnesia would mean loss of identity, wealth and social status. Without communication, rumours would fill the void, potentially triggering civil unrests, misinformation, or even national security crises that may lead to uprisings in many countries.In a world where WhatsApp has replaced the post office and Zoom serves as boardrooms, digital communication collapse would feel like the death of modern society. Businesses would halt meetings, journalists would lose sources, students would be cut off from online learning, and diaspora remittances and family ties would suffer. Even voice calls that depend on internet routing would be impossible.
The silence would be deafening, not just socially but economically, because communication fuels productivity. Without it, markets stall.The collapse of the internet would expose how deeply our daily survival has come to depend on invisible digital threads. If the web were to go dark tomorrow, it would not just dim our screens, it would extinguish commerce, governance, and connection itself. Already, fallouts from increasing cyber-attacks on undersea cables or satellite networks show the fragility of the situation.To preempt these eventualities, developing countries must therefore, plan to build digital resilience. Critical data should have offline backups within national borders. Banks and fintechs must maintain local intranets or satellite-based alternatives to the public web. Radios, SMS-based, and offline mesh communication networks should be installed as alternative fallback channels.
Proactive protection of key infrastructure must become a national priority, and not reactive fire-fighting. As the internet becomes the nerve centre of modern civilization, developing economies like Nigeria, which strives for inclusion and growth, should avoid being ensnared into a blind spot by rapidly digitalizing into over-dependence. And the question is not whether the internet could collapse, but whether we can survive it when it does. A society that entrusts everything to the cloud must first learn how to breathe without it.
By; Joseph Nwankwor
-
Nation4 days agoHYPREP Probes Overhead Tank Collapse …Plans To Supply Water In 65 Ogoni Communities
-
Sports4 days ago50th Anniversary: Over 150 Golfers, 11 Countries Set For Ikoyi Ladies Golf Tourney
-
News5 days agoRSG CHARGES JOURNALISTS TO SHOWCASE GOVT PROGRAMMES
-
Editorial4 days agoCertificate Forgery, Loss Of Public Trust
-
Business4 days agoNCDMB Council, Mgt Seek Improvements In Corporate Governance, Performance
-
News4 days agoHYPREP Probes Overhead Tank Collapse
-
Opinion4 days agoTradition or idolatry? The Debate Over Nhe-Ajoku
-
Sports4 days agoNPFL : Finidi Praises Players Over Draw Against Insurance