Opinion
Water Of Mara
In the ancient entrance and walls of the Temple of Apollo were numerous admonitions, one of which read: “Look back to where you had erred and take steps to put things right again”. Apollo was regarded by ancient Greek people as the god of archery, prophesy, music and sun, and there were temples and devotees dedicated to the honour of Apollo. The admonition to “take steps to put things right again” required having the courage and willingness to drink “the Water of Mara”, which is an idiom. The Water of Mara is usually bitter.
A Nigerian politician was quoted as saying that the bandits, kidnappers, hoodlums, etc., operating in the northern parts of Nigeria, copied their trades and activities from the militants of the Niger Delta zone who were agitating for resource control, with reference to oil and gas resources. That was the ground to ask for amnesty as the Niger Delta militants had enjoyed under the Presidency of UmaruYar’Adua. Such logic or reasoning cannot hold any water because it is obviously wrong to compare agitation for resource control and the situation in the North.
Wherever people are not ready to own up their deficiencies and weaknesses, they usually resort to prevarication and equivocation which are merely intellectual sophistry. Such mindset makes it more difficult to take steps to put things right; rather, the use of excuses and scapegoats feature as usual political gimmicks.
When a former President, Olusegun Obasanjo, raised alarm not too long ago, about Fulanisation and Islamisation project, he was not joking or crying wolf, but informing Nigerians of the shape of things to come. Even before then, the hue-and-cry over Sharia law during Obasanjo’s presidency should have been a notice about the pursuit of some agenda. Let us not continue to pretend, because already Nigeria is classified in some quarters as an Islamic State. Frankly there is nothing wrong about that. Rather, there is something else more disturbing.
Those who know the mindset of the Fulani race would tell us that there is no separation between religion, politics and economics. Ray Ekpu, in Newswatch Magazine of March 20, 2000 said: “When Ahmad Sani, Zamfara State’s own Ayatolla Khomeini, announced with a freshly nursed beard decorating his face, that he was taking his state down the Taliban road, President Olusegun Obasanjo tried to downplay its impact by saying the matter would fizzle out… Instead, state after state in the north got infected by the Sharia epidemic”.
So there has always been the game plan of using religion not only as an opium of the poor and politicians but more as a means of pursuing economic as well as political ends. Many years ago, Professor Omo Omoruyi lamented that the nation’s military and security apparatus are skewed in favour of the Muslim North. There have been many subtle efforts to raise Islamic ideology as embodied in the Sharia law as vital national values in a supposedly secular and democratic country. We have a standing Sharia Police!
The time has come for Nigerians to bring the game of hide-and-seek to a halt and tell ourselves the truth, despite its bitterness. The nation is sliding towards dangers and steps much be taken to put things right again to avoid disasters. One of such steps is to separate religion from politics which should reflect in federal appointments. It has become clear to many Nigerians that religion is being used as a cover to pursue political and economic ends. The security situation in the country is a reflection of the shenanigans of toxic politics, with militant groups as bargaining chips.
The “Water of Mara”, as an idiom, has to do with taking the needful steps to put things right before the night comes. The starting point in such a project involves mindset. To live in the past under the illusion that present realities and challenges can be addressed with past prescription, is a wrong mindset. Earth-life is progressive and subject to changes, since nothing is perfect here. Rather, through learning experiences and the internalisation of the lessons contained therein, steps can be taken to fashion out what is realistic and needful for the present. This is the point which eludes conservative mindset.
For example, old injunctions to stone adulterers and witches to death cannot be a proper remedy for the present time. This is the line which advocates of Sharia law are prescribing and, even if that is acceptable to some people, ideals of democracy provide for individual freedom of choices. If Sharia law is good for some section of a nation, then that choice must not be imposed on others, especially when such imposition is being made in some clever ways, including violence.
One feature of human mindset is the ability of the mind to reverse itself as well as the stuff and contents deposited therein. The mind can reject and empty itself of unpleasant contents and replace them with new values, if there is such strongly felt new orientation. Therefore, whatever conditions that an individual finds himself, especially unpleasant ones, opportunities do exist for a change through a radical alteration in thought frequency. Being held back in the past is to hold the mind in bondage.
There are road maps in various forms to educate everyone that life on earth demands some duty, responsibility and obligations which may be bitter to take on. No one can climb higher when there are gaps and vacuums left unattended below. Unfortunately, indolence and pride cause many people to dodge some responsibilities, duties and obligations, neither would falsification and subterfuge provide an escape way. To drink of the Water of Mara is a part of the education which life imposes on everybody, especially when duties, obligations and responsibilities have been left undone.
The justice of life’s learning process involves penalties and personal atonements which no individual can evade or transfer to another. There is a system of justice and equity which human blusters, excuses and cleverness cannot sabotage. For us in Nigeria the time has come for the leaders of the nation to have the patriotism and courage to drink the Water of Mara rather than postpone issues that need to be addressed boldly. There is the need to work out a mutually acceptable road-map.
Dr. Amirize is a retired lecturer from the Rivers State University, Port Harcourt.
By: 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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