Opinion
Need To Re-Awaken Culture Identity
Africans are sub-conscious of the fact that many local dialects or languages in Africa and the third world face imminent disregard and should be handled with totality. It may be important to learn about other cultures but there is no reason whatsoever for neglecting and undermining one’s tradition in a world where cultural distinctiveness is important in maintaining a global reliable image and acceptance.
Our traditional cultures in Africa have undoubtedly been influenced by contact with the outside world even as Western education has had encompassing influences on contemporary African cultures. It must be stated, however, that modern western music of cultural exchange and cross fertilization is not abnormal in a vast world transformed into a global community (village).
Culture is said to be the totality of the way of life of a given people encompassing intellectual exertions and historical myths including arts and sciences. Culture manifests in the festivals, customs, folk tales, food and eating habits, dressing, languages and modes of worship that define a community. Culture provides psychological anchor to maintain the stability of any society. It is the link between a community’s past and present.
Assuredly, culture is never static. It moves with time as society faces new circumstances, confronts fresh obstacles, attain and retain the best in their inherited traditions while making necessary changes to adjust to new realities.
However, what any society must guard against is to loose the essence of its peculiar cultural identity and to become defined with other cultures.
Unfortunately, this was the experience of Africa with the onset of colonialism. Indigenous cultures were left for a “civilizing mission” with the aggressive inculcation of foreign modes of thought, speech, worship and life style. This has brought us to the realization of not regarding our local languages. We have left ours for the foreign feeling cozy and accomplished and relegating our language to the background. Thus, indigenous African languages and thought systems were subordinated to those of the colonial power. The consequence of this is that they saw themselves as inferior specie of humanity. This lack of confidence brought underdevelopment in Africa and our continued second fiddle role in the world.
Africans are in a crass willing-buyer-aggressive-seller of its local languages and dialects for French, English and the like in a neo-colonialist parody of ignorance.
Consequent to this, it is not that Africans will not borrow a leaf from the outside world but that foreign cultural concept should only be brought in to complement the existing norms for the betterment of the developing countries. The signal is on for Africa to awake from the blatant cultural slumber.
It is uncommon today to overhear enlightened Africans propagate the teaching of traditional languages in Africa. To them, speaking in foreign dialect is related to a high level of civilization.
It is therefore a grievous crime to pronounce or speak incorrectly as that would be a display of ignorance and intellectual inferiority.
Against this background, it is obvious that cultural reawakening that will engender a new sense of national pride, confidence and renaissance is needed especially in Nigeria because most young people in the country do not consider speaking their local languages as necessary.
It should be of a sad note to see young Nigerians not being able to pass information to aged people in the society who can neither speak nor understand the popular English language. Our local language should be seen as a means to convey message. It becomes difficult for people who can’t speak their language to pass information or say something that is not for the ears of all to do that because of this handicap. There are times when strangers may be around, the ability to say what you want to say without being understood is an advantage.
There is no doubt that the specie of people that is particularly guilty of this show of apathy towards speaking local languages is the present generation of youth. Therefore, those who fall into this category of defaulters should be aware that when the aforementioned happens, the implications and consequences of not speaking our local languages become conspicuous.
It will definitely give rise to a situation where one cannot visit his village for some events because he cannot effectively communicate in his local language.
Another problem stirring at Nigerians in the face is that this dearth of enthusiasm for local languages will surely dwindle to the extent of going into extinction. If this happens, it will cause our cultures to phase out automatically.
Based on these facts, this generation and those guilty of this should have a re-think and desist from this repugnant behavior by heeding to the advice of a former Special Adviser to Lagos State Government on Political and Legislative Matters, Hon. Abdul-Lateef Abdul- Hakeem who said, “the efforts we make in studying and speaking languages like English, French and others, the same efforts should be made in studying our Nigerian ethnic languages as it will also make us have cultural identity.”
Therefore, the developing world and more specifically Africa should therefore learn from the Asians who, despite learning other foreign languages, are deeply entrenched in their cultural fabrics and national language system. They should note that culture influences the development prospects of a populace. It is only by identifying our cultural niche that we can effectively diagnose our weaknesses and begin to improve them while reflecting them against foreign cultures.
Ogbonda wrote in via ogbondaigechi@yahoo.com
Ogechi Ogbonda
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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