Opinion
On N500m Donation To PAMO Varsity
Surely, a supportive gift given to promote a noble project which adds value to collective humanity and meant to encourage entrepreneurship is a noble deed. People who do so deserve great honour, especially in a society where niggardliness is more common than generosity. A generous state governor was once nicknamed Governor Donatus, “because, as a cheerful giver, he endeared himself to numerous admirers. In his honour, university staff usually made a toast at the close of activity in the Senior Staff Club, to: ‘Governor Donatus’”.
That the Rivers State Governor, Chief Nyesom Wike, donated the sum of N500 million, as a grant to support PAMO University, was a news item in The Tide newspaper of Monday, May 24, 2021. In the Governor’s words, “We have decided to further support the growth and development of this university with yet another grant of N500 million only …” We were further told that “we instituted the special scholarship scheme to cater for not less than 100 indigenous students of this university yearly for five consecutive circle of admissions with effect from the very first set of students”.
It is to be expected that the kind gesture of the Governor towards PAMO University, on behalf of Rivers State, would not go down well with some people. There are talks about some civil servants and retirees being owed their entitlements, as well as other urgent needs calling for attention, which N500 million would have addressed.
John Cecile Rhodes (1833-1902), British-born South African gold-mine magnate; Prime Minister of the Cape of Good Hope Province, who annexed Mashonaland and Matabeleland, and named Rhodesia after himself, was a philanthropist. In his Will, he instituted scholarship award in support of students from countries of the British Commonwealth. Despite his generosity, a number of people here and there saw him as a typical gold digger and opportunist. One of Rhodes’ defenders said: “If you plunder to expand opportunities and benefits to a wider population, you are better than those who cheat with smiles and hoard their loots, while many die of hunger…”
An emerging philosophy in business studies puts emphasis on earthly possessions not being evil, if used judiciously to create more jobs and make life more meaningful for a larger number of people. Rather, what is reprehensible is a niggardly frame of mind whereby wealth blinds an individual to the plight of others and its acquisition becomes a propensity or vaulting ambition. Therefore, it is considered moral taking away wealth from where it is not adding value to life, and giving to those who can multiply its value and create opportunities.
This line of philosophy does not support plunder or usury and heartless exploitation of helpless people. A relevant law in development stipulates that any ability or possession which is not put to maximum use soon passes onto where it can be applied for greater human benefit. Neither can anyone sustain what he is not able to maintain and protect. This law is behind many marital failures. No woman wants to remain fallow!
We must not shy away from the fact that the Laws of Nature operate in inscrutable manners, irrespective of our sentiments, prejudices and ignorance. To say that “to those that have, more shall be given”, confirms the truth that assets that are not utilised effectively, pass onto better hands that can create more values. Similarly, those who ignore and place less value on what they have, but long for something else, soon find that they lose out altogether. An old philosopher once admonished that our business in life is not to see what lies dimly at a distance, but to do what lies clearly at hand.
With regards to the principle of supportive donations, the idea is that the validity and justification must pass through some vital integrity tests, namely: the underlying motive, and cost-effective application of the donation. Governor Wike was quoted as saying that “such initiative by (Dr Peter) Odili and, indeed, any Rivers indigene was worthy of support from the state government”. The initiative in question is the entrepreneurial ability to establish a private medical university in Rivers State by an indigene. Does such noble project address a vital need? Yes!
A beer-parlour argument in support or against the N500 million grant would be as follows: Is it wrong to support such vital investment by an enterprising indigene in a state that has been short-changed for too long? No! On the other hand: Was there a prior consultation and approval by representatives of Rivers people before dolling out such donation with the people’s money? Are leaders not entitled to use their personal initiatives, discretion and good judgement at critical moments?
If 490 Rivers State students who are pursuing various medical courses in PAMO University since its inception are beneficiaries of scholarship, can anyone call such a gesture a misplaced priority? Such opportunity poses a challenge to parents and communities to strive diligently to encourage and support their children to avail themselves of opportunities that beckon for utilization. If each year the Rivers State Government gives not less than 100 indigenous students scholarship to study medicine in PAMO University, what legacy can be nobler than that? Invest loots in foreign land?
It is possible that non-beneficiaries of noble gestures would feel bitter and, perhaps, condemn what is noble, but that would not diminish the underlying motive of supportive donations. It is also possible that humans can abuse, distort and misjudge kind gestures, but that would not mean that it is wrong to be a cheerful giver. Public office holders had been known to buy exotic cars for friends and praise singers and such gifts had been known to end up in disasters. Does N500 million grant pander to base and lewd purposes? It’s social up-building!
There is one vital need left for the Governor to address. For humanitarian sake, some senior citizens who had worked hard and selflessly to build up Rivers State are currently bed-ridden and helpless. Professor J. G. Chinwah, who nursed up Rivers State College of Science and Technology to a University of Science and Technology, must not be allowed to die a dusty death, neither is he alone in this plight. Let the largesse go round!
Dr Amirize is a retired lecturer from the Rivers State University, Port Harcourt.
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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