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Recognising More Chieftaincy Stools In Rivers

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Traditional rulers are no
longer just the custodians of the people’s customs and tradition but are bestowed with the assignment as Chief Security Officers of their respective communities. They promote, maintain peace and unity in their areas and, of course, seen as instruments of peace. Our communities need more hands to aid the state governors in the fight against crime and insecurity, hence the need to establish more traditional stools.
It is on this basis that several calls have been made towards giving the traditional institution of this country a constitutional backing. Recently, a frontline traditional ruler in Bayelsa State, King Okpoitari Diongoli, stressed the need for the Federal Government to strengthen the traditional institution through the instrument of the Nigerian constitution.
Delivering a paper titled “The role of traditional rulers in maintaining peace and security in the communities,” at a capacity building workshop organised by the Paramount Rulers Integral (PIR) in Yenagoa, Bayelsa State, Okpoitari said that traditional rulers would be more effective if specific roles are ascribed to them as symbols of authority and spiritual heads of their domains by the nation’s constitution.
Okpoitari, a professional journalist and Paramount Ruler of Okpokuma Kingdom in Kolokuma/Opokuma Local Government Area of the state, further noted that traditional rulers as number one citizens of their Kingdoms, have a responsibility to maintain peace and security in their areas.
In the same vein, the Acting Paramount Ruler of Rumuadaolu community in Obio/Akpor Local Government Area of Rivers State, Eze Franklin Amadi, recently called on the state governor, Chief Nyesom Ezenwo Wike, to recognise more traditional stools in the state in order to enable them benefit from the system. Chatting with newsmen in his palace at Rumuadaolu, Eze Amadi said the governor could recognise and upgrade more chieftaincy stools in some LGAs that have few to make them feel the government’s presence, stressing the need to pay urgent attention to the upgrading and recognition of the Rumuadaolu stool due to its sensitive geographical location in the state.
Indeed, this call for the recognition and upgrading of more chieftaincy stools in Rivers State is quite in order considering the fact that so many of the requests are before the Ministry of Chieftaincy Affairs yearning for the governor’s attention. Infact, there are more stools begging for recognition/upgrade as there are tasking duties for the traditional rulers to execute in their various areas. They need to be empowered to carry out such assignment.
Encouraging them will place them on the right frame of mind to achieve more success and contribute to the peace and unity of the entire society. If they remain stagnant as rulers, they and their subjects will not grow. It is also important to point out that some chieftaincy stools in the state have existed for many decades without recognition even as the incumbents have made concerted efforts to no avail.
A check on the records of the ministry would show that many communities or LGAs do not have equitable share of the chieftaincy classifications. I am aware that many stools in Ogba/Egbema/Ndoni, Port Harcourt, Degema, Obio/Akpor, Etche, Ahoada, Bonny, Okrika and other local government areas are in need of recognition and upgrade.
For instance, stools such as the Isoma Oriagha and the Iyasara of Ogbaland which are as old as the history of traditional governance in Ogbaland are yet to be accorded recognition while those junior to them are recognised and upgraded. Their matters, among others, have been lying helplessly in the Ministry of Chieftaincy Affairs. It will be more equitable if each community like Okrika, Omoku, Eleme, and so on, will have one first class, second class and third class with its paramount head, to allow for equal representation in the state’s Council of Traditional Rulers’ meeting.
The present administration has recognized a number of unrecognised chieftaincy stools sent to the ministry, so it is expected that more should be looked into as a matter of urgency. While it is hoped that the governor as a listening leader will do something in this regard, it is also important to call on communities to ensure that their chiefs to be presented are thoroughly scrutinised before pushing them for coronation and recognition.
Every community has a reservoir of very qualified people or candidates for chieftaincy positions but this set of persons are not looked for because of sentiment, monetary inducement and political interests. They are known as natural rulers and not political leaders, so chiefs should not be involved in partisan politicians.
Any traditional ruler who can’t dispense justice in the course of ruling his subjects should be made to resign or be dethroned. The present-day realities require sincerity of purpose and character from traditional rulers. Poverty, lack of respect for traditional rulers by authorities and the subjects, poor institutional framework, ruling from exile or by proxy, among others are factors affecting the effective performance of traditional rulers. This is the time when traditional rulers require respect and courage in the discharge of their royal responsibilities. This is where it has become pertinent to define their roles constitutionally.
Traditional rulers are expected to educate and enlighten their people on policies and programmes of government and to interface between their kingdoms and the authorities. It is not the right of a governor to appoint a traditional ruler for a community but the people of the community to choose who should rule them and present same to the governor for recognition.
Our royal fathers must operate a transparent and accountable system as well as revive the customs and traditions of their communities “while those not helpful to the current realities can be done away with.” They must make sure that justice is done without fear of intimidation or favour, because in discharging their responsibilities, they may be threatened by their desperate subjects. As the people’s anointed in customs and traditions, traditional rulers should be respected as they too must respect themselves.
Being senior citizens and fathers of our various communities, any governor or those in positions of power and finance should ensure the enhancement of their welfare and provision of security to enable them perform better. No traditional ruler should be imposed on the people, while the royal fathers should endeavour to uphold the dignity of the customs and traditions of their areas at all times and support government in maintaining peace.

 

Shedie Okpara

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Opinion

Balancing Religious Freedom and Community Rights

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Quote:”Communities have rights to peace, safety, and quality of life. Noise pollution, crowds, or other impacts from religious activities can affect these rights. Balancing these interests requires consideration and dialogue”.

Religious freedom, as a fundamental human right, encompasses the liberty to practise, express, and change one’s religion or belief without facing persecution, discrimination, or restriction. This right is recognized in various international human rights instruments. Article 18  of the Universal Declaration of Human Rights (UDHR) provides for the protection of the right to freedom of thought, conscience, and religion. Article 18 of the International Covenant on Civil and Political Rights (ICCPR) further elaborates on this right. From the afore-mentioned, individuals have the right to practise their religion or belief in worship, observance,  and teaching. This includes expressing one’s religion or belief through speech, writing, or other means of communication.They also have the right to change their religion or belief if they choose to do so.
While Religious freedom supports personal autonomy and the ability to make choices about one’s beliefs and practices, it also promotes diversity and coexistence among different religious and belief groups in a society. It  is a cornerstone of human rights, contributing to the protection of other rights and freedoms. Religious freedom became imperative to save  individuals who face persecution or discrimination for their religious beliefs or practices, check governments or communities who impose restrictions on religious expression or practice, citing various reasons like security, public order, or cultural preservation.
On the other hand, community rights refer to the rights of a community to protect their interests, culture, well-being, and other aspects that are significant to the community’s identity and functioning. These rights can encompass various dimensions including cultural preservation, economic interests, and social well-being. Communities often have rights to preserve their cultural heritage, traditions, languages, and practices. This can include protection of cultural sites, practices, and expressions. Communities may also have rights related to the management and benefit from natural resources within their territories or rights to economic development that aligns with their interests. Communities can as well ensure the social well-being of community members, including health, education, and safety. Beyond helping communities  preserve their identity and cohesion  by protecting aspects that are crucial to their way of life, support their determinations in making decisions about their own affairs, community rights can be particularly important for protecting against external pressures or exploitation.
In some climes, balancing religious freedom with community rights is a delicate task. Religious institutions play vital roles, but their activities can impact neighbors. Finding harmony between these interests is key to peaceful coexistence. Religious freedom is a fundamental right, allowing individuals and groups to practice their faith freely. However, this right isn’t absolute and must be balanced against other community rights and interests. Communities have rights to peace, safety, and quality of life. Noise pollution, crowds, or other impacts from religious activities can affect these rights. Balancing these interests requires consideration and dialogue. Noise from churches, mosques, temples, or other religious institutions can disturb neighbors. Managing noise levels is one way to balance religious expression with community peace. Many places have laws or guidelines governing noise, crowds, or other impacts from religious activities.
Understanding and complying with these frameworks can help balance interests.Dialogue between religious institutions and neighbors can prevent conflicts. By engaging with the community, religious groups can understand concerns and find mutually acceptable solutions. Religious institutions should consider impacts on neighboring properties. This includes noise, traffic, parking, and other factors affecting quality of life. In practice, balancing religious freedom and community rights requires flexibility and understanding from both sides. Religious groups can adopt practices to minimize impacts, while communities can understand the importance of religious expression. Some religious institutions successfully balance their activities with community needs through considerate scheduling, sound management, and community engagement. These examples show that balance is achievable.
Challenges arise when religious groups feel their freedom is restricted or when communities feel impacted by religious activities. Open communication can help address these challenges. Engaging with the community helps religious institutions understand local concerns. This engagement can lead to solutions that respect both religious freedom and community rights. Local authorities can facilitate balance by providing guidelines or mediating discussions between religious groups and neighbors. Their role is crucial in ensuring both sides are heard. Balancing religious freedom and community rights requires respect for diverse perspectives. Communities are made up of various groups with different needs and rights. Religious institutions can mitigate impacts through soundproofing, scheduling adjustments, or other measures. These steps can help minimize conflicts with neighbors.
Religious institutions often contribute positively to communities through charity, education, or social services. Recognizing these benefits can foster understanding.When conflicts arise, addressing them through dialogue is preferable to legal action. Mutual understanding can lead to solutions benefiting both sides.Educating both religious leaders and community members about the need for balance can prevent conflicts. Awareness of mutual rights and interests is key. Flexibility and compromise are essential in balancing religious freedom and community rights. Both sides may need to adjust to find harmony. By balancing religious freedom with community rights, communities can be more harmonious and inclusive. Respect for all interests leads to peaceful coexistence.
Above all, careful consideration of human rights principles, respect for diversity, and mechanisms for dialogue and mediation remain the hallmark of a harmonious community and religious institutions relationship
Revisiting Asuu’s Demand
Bright Amirize
Quote:” It should be remembered that ASUU warned Nigerians long ago about the antics and strategies of neocolonisation, especially what follows after a nation has experienced a civil war.
An understanding or agreement reached between the Federal Government of Nigeria and Academic Staff Union of Universities (ASUU) in 2009, which had not been fully implemented, accounts for current threats by the lecturers to go on strike . One of the vital issues of vexation is the proliferation of universities in Nigeria, both public and private ones, whose qualities are not quite of global standards.  It is obvious to those who care to know the details and implications, that there is a proliferation of universities in Nigeria, whose results can hardly produce salutary outcomes in the future. What we find is that Nigerians who had made enormous wealth usually invest in 5- star hotel business, private universities,    a airlines, or in oil and gas related plants outside Nigeria. Conditions for the establishment of a private university are quite capital intensive, yet applications are many for going into such a venture.
    The demand for university education is quite high among Nigerians, thus making the proliferation of such institutions inevitable. Even with such high growth rate of universities, Nigerians scramble to go to foreign universities to study, in spite of the high cost involved in such ventures. Foreign universities also embark on scrambles to get Nigerians to seek for admissions in their institutions, despite opposition to influx of foreigner in European countries. During the tenure of Margaret Thatcher as British Prime Minister, there were Policies and moves to merge or reduce the number of tertiary institutions, because of the high costs of running and maintaining them. It is natural that when an economy is robust and friendly, states and private entrepreneurs engage in the expansion of universities, as a means of expanding the economic boom is often followed by a recession which can arise from squandering of riches and resources. Moreover, nothing is stable in human affairs.
          Therefore, the process of rise and fall of nations, organization and individuals, is common as vital aspects persons are allowed to mess up the economy rather than restore it to a robust shape again. Sadof human experiences. What can be sad is a situation where quacks, impostors and incompetent ly what some nations do during economic downturn is to exploit other naïve and unsuspecting nations, using corrupt individuals to allow foreign interpreneurs to undermine national interests.   It should be remembered that ASUU warned Nigerians long ago about the antics and strategies of neocolonisation, especially what follows after a nation has experienced a civil war. Neither can it be denied that oil and gas resources in Nigeria were key factors in the turn of events in Nigeria since 1970. ASUU’s postures on national issues did not go down well with military regimes between 1970 and 1999. Yet ASUU spoke up!
 To describe Nigeria as a fantastically corrupt nation would not tell the whole story of what undermined Nigeria’s economy. Rather, foreign interests exploited loop-hopes and weaknesses in Nigeria’s institutions to undermine the nation’s economy. For example, countries that manufacture exotic cars, which their citizens rarely use, look for foreign buyers, especially countries that invest in flamboyant and profligate lifestyles. Who would not want to import 100 exotic cars and have 10 free, even with double the price of each car? Nigerians, especially private entrepreneurs and state officials, are known to be smart procurers and rent seekers. Even in the procurement of students for foreign universities, Nigerians are making fast business. Foreign universities student population is made up largely by students from developing countries, to the extent that fear of an influx of migrants is creating unrest in many European countries. Foreign students stay put rather than return to their countries after their studies. Rather they seek to bring in their spouses or relations.
 While we are busy establishing more universities, both public and private ones, developed countries are embarking on practical, direct-experience and on-the-job training strategies. Thus universities rarely have local students, but lure students from developing countries. With so much emphasis on book-oriented learning, and non-availability of jobs after graduation, university education becomes more of cosmetic adornment, where certificate talks.  Patriotic Nigerians, who would not shy away from the truth, recognize that our plight includes frivolous hankering for tinsel rather than real gold. Rather than embrace merit and standards of lasting values, we are satisfied with flamboyant braggarts who have money to throw about, even if it requires mortgaging our conscience. Even in the university environment where ideal man-power building should be a priority, what we find is a shameless and mad rush for things that glitter, so long as they give some temporary palliative..
   It is quite sad that the stock or tribe of patriotic lecturers in the university system is diminishing fast. If that sector of a nation’s institutions is allowed to mortgage the original “Ivory-Tower ethics” then a nation’s destiny would be in jeopardy. Noble minds are still everywhere in this country but we don’t look for, recognize or encourage them. Even when they are mobilized for service, some tend to join the band-wagon.   Proliferation of universities should stop and effort be made to foster practical skill acquisition and investment in research and development, so that what we buy abroad can be produced locally. Why must we spend billions of naira to import electric meters and transformers when professionals in that field can be given the task and challenge of developing such products? Nation building is more of character building, made possible by exemplary and inspiring leadership. The culture of 25% budget padding must stop!
 
By: Sylvia ThankGod-Amadi 
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Opinion

Kids Without Play Opportunities

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“All work and no play”, its said, “makes Jack a dull boy.” Despite this age-long maxim that recognises the role of play in early childhood development, play appears to be eluding many Nigerian kids. The deprivation of play opportunities comes in different forms for the Nigerian child depending on family’s social setting or status, but the effect is much the same. For children in Nigerian poor families, life is becoming as much a hassle as it is for their struggling parents. Due to harsh economic conditions, many families resort to engaging their kids prematurely in trading activities especially in hawking, to help boost family revenues, when these kids should be enjoying leisure after school. Some of these children barely attend schools while being forced to spend much of their childhood hustling in the streets. For children from well-off families, time could be as crunchy as it is for their busy parents when, obsessed with setting agenda for the future of their kids, parents arrange stringent educational regiment too early for their kids.
These group of children are made to get-off the bed by 5.30am every weekday, get ready for private school buses that call at 6.00am, otherwise report by however means to school at 7.20am.The situation is worse for kids in the city of Lagos where the need to beat urban traffic rush-hours is very high. Most children are further subjected to extra hours of lessons after school at 2.00pm, only to be released with loads of homework. On many occasions children who leave home for school at 6.30am get back by 3.30pm. With hardly enough time to eat, do school assignments and take afternoon naps, these children hardly had time for plays before dinners. In Nigeria, kids of ages between 3 and 12 spend averages of 9 hours a day and 45 hours a week to and from schools, and additional hours doing home assignments and domestic jobs, whereas their peers in developed countries spend about half that duration and have more time for leisure.
Any remaining spare time left after school work or street hustle is further stolen, when kids who usually are fascinated by gadgets, are exposed to household electronics like phones, tablets and gaming consoles. Electronic games may create a sense of leisure, but the difference with human interactions is that kids doing games interface mostly with machines or with programme structured in ways that entrap a child’s pysch directionally, according to the game’s programming, in ways that may not encourage independent thinking. Moreso, attraction to such gadgets displaces kids’ attention from important television and radio programmes. The prevalent tight, academic schedules for some Nigerian kids, though intended for academic excellence, encroaches on childhood leisure time needed to achieve an all-round childhood development, and could make children to resent formal education altogether. Besides, academic excellence or economic pursuit, is not all there is to living a well-nurtured life.
Children’s leisure time, defined as time left over after sleeping, eating, personal hygiene and attending school or day-care, is very crucial to childhood development. Sociologists recommend that children should have at least 40 per ceny of the day as leisure. According to Berry Brazelton, a former pediatrician at Harvard Medical School, “Play is the most powerful way a child explores the world and learns about him or herself.” Unstructured play encourages independent thinking and allows the young to negotiate their relationships with their peers, and in the process build self-confidence and self-control. Play is one of the important ways in which young children gain essential knowledge and skills. Leisure time enhances learning as fun enables children to learn at their own level and pace. Young children naturally explore and learn many skills by making cognitive connections from events that catch their attention.
Unstructured plays help children developed their cognitive, physical and communication skills that make them acquire social qualities necessary in navigating relationships in adult life. Plays enable children assess how others feel and learn perspectives as well as empathy through observing differences in facial expressions, body language and even tone of voice, which helps them copy how to express themselves to others, and therefore develop socially acceptable behavours that build relationships. In cooperative activities, children willingly take things in turn and may delegate roles. Children can also share the glory of winnings through competitive games, which is all great for working together in task sharing. Aside encouraging parents to ensure adequate leisure time for their kids at home, schools should make plays and exercises an integral part of the educational curriculum. The educational curriculum set by the Nigerian Educational Research and Development Council (NERDC) includes specific training durations and break periods, as well as sporting activities, as part of the school system.
Due to poor government funding, sports in public schools have declined, while most private schools lack sporting infrastructure or even play grounds. These make recreational activities and sports implementation almost impossible in schools. Also, the increasing rate of urbanisation in Nigerian communities is gradually eroding ancient playgrounds, while established urban centres have lost community playgrounds. With tightening apartment spaces now being the norm in most urban residential areas, many kids are forced to wriggle within burglary-proof enclosures. Nigerian governments and the relevant agencies should ensure that existing child labour protection laws, educational and urban development codes are implemented in the country, to enable proper nurturing of children as the future stakeholders of our society. Private schools, especially, should be supervised to ensure they follow the educational curriculum standards set by NERDC.
In a bid to impress parents and draw more patronage as better option than public schools, private schools, most of whom operate in cramped environments, have continued to set high regiments of training schedules beyond the capacity of most kids, and even encourage enrollment of pre-school age kids who can not sit still to listen for an extended periods of time. Schools, from creche to secondary levels, without playgrounds and recreational facilities should not be allowed to operate, and should be made to understand and implement appropriate curriculum and training durations. Many Nigerian kids, whether from rich or poor families, appear to have been set-up inadvertently, in the same leisure denial that affects their parents. All work and no play could lead to some messed-up kids who grow up not understanding social cues, and being unemotional and self-centered, manifest later as obsessive-compulsive adults.

By: Joseph Nwankwo

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Opinion

Congratulations Fubara, Joseph Of Rivers State

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We thank God who is above all human contrivance and arrogance. Congratulations, Your Excellency Amaopusenibo Sir Siminalayi Joseph Fubara. Your victory takes us back to the Bible as a living document of a God that rules in the affairs of all His creation. In a manner of speaking, welcome back from your first war with Phillistines, Your Excellency! Yes, first example is David and Goliath! And like David, Your Excellency  stands over Goliath in victory. But that is not enough. Our real enemy is that Your Excellency is Governor of a State with a wretched economy. Indigenes of Your State are today reduced to battalions of beggars waiting for who will hire their loyalty on the usual “pay-as-you-go” basis.
Your Excellency,  it brings us to another Bible- based parallel. Conscientious Rivers indigenes above 50, should identify with and commit our all to this second parallel. It is to liberate the economy and people of Rivers people from 23 years enslavement and poverty, for us to regain our dignity and pride. When the economy of Egypt was drifting into a disaster zone, even Pharaoh did not know it. He also did not know what to do. But God sent a Joseph to build the economy into a fortress of good fortune that overcame the economic and social disaster Egypt did not know was ahead. Your Excellency for 23 years, Rivers State has been ruled without any logical, credible and consistent PLAN of how to overcome mass poverty from our dehydrated local economies.
Your Excellency, Rivers State cannot survive one month without Federal allocation! So called IGR only about 10 per cent of Federal allocation.It is also not based on what we produce but on tax from other people’s productivity that pass through our State.  Pharaoh did not know what to do in the case of Egypt. May it please God to position another Joseph in Governor Siminalayi Joseph Fubara to heal Rivers State and build an economy that all Africa will come to access in order to chart a new course out of worsening economic hardship that is caused by  near zero investment in productivity and endemic reckless looting. They are the twin chambers nursing a  corporate cancer unfolding across Nigeria and Africa. The hard work begins today, Your Excellency.
We need an economic blueprint that will enrich  every Rivers senatorial district from investment to grow productivity and to enrich every Rivers person from career-based productive labour, just as Pharaoh was enriched by Joseph’s economic Blueprint. Let Rivers State stop the trend of waiting the lives of young Rivers people recruited by Phillistines into cultism, thuggery and easy money, as a career. These Phillistines believe they have only lost one phase of many legal battles and battles by other means. But from comments in the public media, their eyes are fixed on  4-years of war and more! Your Excellency, we the people will not let you forget what you owe us. We have to make unbelievers see that your leadership is different and that we are uprooting the old order of an unproductive Feudal System. That system makes a few persons and their cronies to monopolise our collective wealth, while the majority are left in misery. Let’s put an end to enslavement by cabals and mass poverty in Rivers State. That is when the Phillistines will surrender.

By: Amaopusenibo  Brown

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