Opinion
On Gumi’s Solution To Banditary
Undoubtedly, a major is sue that dominated discussion in the country this week is the unending herdsmen’s onslaught across the country. Many people proffered solutions or rather, reechoed some already existing suggestions on how to bring an end to the problem.
While the Northern Governors Forum routed for a ban on open grazing, Nigeria in general and urged cattle herders to adopt modern practise of animal rearing, the nation’s lawmakers called on President Muhammadu Buhari to rejig the security architecture of the country by taking more decisive steps to curb insecurity in the country, urging the new security chiefs to take more drastic actions to bring an end to the menace in the country.
To many Nigerians, these are very old songs that have been heard over and over again. We will soon not be able to count the number of times such ban will be pronounced either by the National Executive Council or the state governors under various umbrellas, yet cows are daily seen everywhere – on peoples’ farms, on the streets, and even on major highways causing havoc; yet some of the herders who have metamorphosed into bandits have continued to kidnap people for ransom, rape women and kill innocent citizens unabated, among other crimes.
Today is not a day to dwell so much on the governors and their obsolete declarations without back-up actions. I want to focus on solutions recently proffered by a respected Muslim cleric, Sheikh Ahmed Gumi. The cleric who claims he has been voluntarily visiting the bandits in different locations across the northern part of the country, as his own contribution to solving the insecurity problem in the country, has been canvassing for amnesty for the criminal Fulani herdsmen.
Speaking on a national radio station on Wednesday, he called for dialogue, rehabilitation of the herders for there to be peace in the country. According to him, the herders are aggrieved by the way they are being treated by the government and other members of the Nigerian society, hence they resorted to banditry as a way of fighting the government.
Hear him: “They have genuine complaints. They feel oppressed by the government and the people in the society. They don’t have uniformed leadership, they don’t have lawyers, they don’t have people to speak for them, and they don’t have means of explaining their grievances to the people. Many Fulanis are killed in the bushes, nobody to speak for them. They use the money they make from kidnapping to buy weapons to fight the Nigerian government.”
Sheikh Gumi, who confirmed the speculations that some of the bandits are foreigners, decried the lack of amenities like water, hospitals and schools in the bushes they choose to reside. He suggested that the bandits be incorporated into the country’s security system, that they be placed on salaries, warning that “if Nigerians do not want this type of thing, Nigerians should be ready to be kidnapped.”
Listening to the interview increased my worries about the hope for a better Nigeria where the citizens will be free to use the roads, go to their farms without being raped, maimed or killed, where people of different ethnic groups and religion will coexist in unity and love. Yes, we cannot fail to appreciate the cleric’s show of patriotism. Often, we are told that security is everybody’s business that the government cannot do it alone and he has exemplified it by embarking on such a risky venture for the sake of security in the country.
However, much as I try, it is difficult to understand why a renowned cleric like Gumi should be asking that criminals who have wasted and are still wasting harmless peoples’ lives, depriving people of their money and other means of livelihood, who violate our women, among other atrocities, should be patted at the back, settled, empowered and be paid salaries. Neither is it possible to fathom how some terrorists who even the federal government admitted are non-Nigerians will be conscripted into our security agencies. Does it mean Nigeria is no longer a sovereign nation such that any group can build their own nation inside our nation with their own ideologies and be giving conditions for peace in the country?
On the issue of being neglected and oppressed, if one may ask, please who relegated the nomadic Fulanis to the bush? We have seen educated and enlightened people of the same ethnic origin come on air to defend their nomadic nature. Just a few weeks ago, the Governor of Ondo State, Rotimi Akeredolu, issued a seven-day ultimatum to herders to vacate the state’s forest reserves and that became a big issue. Many ethnic groups across the country have asked them to leave the forests to towns as their cattle rearing business causes a colossal damage to their farming business and that was seen as a threat.
On the issue of education, in 1989, the National Commission for Nomadic Education was established by Decree 41 0f 1989 (now Cap 243 LFN 1990) to provide education to the nomadic pastoralists and migrant fisher folks, with the aim of providing functional and relevant education that will facilitate integrating the nomads into the national life and equip them to make favourable contributions to the nation’s socio–economic development. How many nomads have taken advantage of that? Shouldn’t the Sheikh and his likes be educating and sensitizing the nomads to get educated through this means or make moves to make the commission function optimally if there is a problem in that regard?
Bad governance at various levels is a problem being faced by many Nigerians. What then happens if all aggrieved persons and groups decide to take up arms against the government? The Niger Delta militants that were granted amnesty in the pass had genuine reasons for their agitation. On the other hand, the bandits are criminal elements who deserve to be arrested and dealt with in accordance with the laws of the land if the security agencies would work in the interest of the country and its citizens instead of seeing the insecurity situation in the country as an opportunity to enrich themselves.
By: Calista Ezeaku
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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