Opinion
Evolution Of Culture Of Parasitism
This article was motivated by an editorial of The Tide newspaper of Friday, April 5, 2019, from which the following extract was taken: “Paradoxically, the people have remained poor in the midst of plenty, owing to a number of factors, including the arbitrary allocation of oil blocks and marginal fields by successive administrations in the country. The end result is that the wealth that is buried in the bowels of Oloibiri and in other oil-bearing communities in the Niger Delta region is being cornered by a few Nigerians and foreigners”.
In the beginning, humans were placed on Earth to “dress it and to keep it”, that is, to work; which proves that man was not born to an easy life, for truly, work banishes three great evils: boredom, vice and poverty. But we see that there is a great deal of evil in the world, making man to suffer from the restlessness of anxiety or from the lethargy of boredom. How did this state of anomaly come about in the natural history of man on Earth?
Parasite is defined as a plant or animal that lives on or in another plant or animal and gets food from it. It also includes a lazy person who does not work but depends on other people. In the history of the evolution of the human species, a number of anomalies came about largely through some curiosities and the desire to put the resources of the mind to test by taking on various projects.
Good as it is to put human abilities to task in the process of survival, there is also the possibility of personal vanity, conceit and vaulting ambition coming into play. Endowed with three vital capacities of self-exertion, inner alertness and earnest volition man has a natural urge to explore his environment and make the best of what is available. Coupled with the challenges that confront him daily, it is natural for man to try some new tricks or pranks both for the purpose of survival and for fun too.
Earliest of such tricks and pranks was the formation of hunting groups, led by courageous people among various tribes. From the practice of hunting games and prey for food, there evolved the need for self-defence in the event of external attacks from aggressive groups. It was from the formation of defence and hunting groups that there arose the forging of weapons of war and evolution of expansionist propensity among the early men.
Physical prowess and the availability of weapons of coercion resulted in expansionist expeditions, whereby there evolved the culture of slavery. It was not long that religious cults and institutions got involved in the fever of conquest and proselytisation, including brave soldiers of the cross. Unfortunately, the worst atrocities in human history can be charged to the doorsteps of evangelizing and civilizing groups. The old Roman Empire soon saw the need to use the expanding power of Christianity to sustain its influence. Soon arose the idea of might being right.
State authority and power embraced military, economic and religious control, such that the coercive might of state had these three arms as formidable allies. The culture of parasitism had been a long issue in human history, but its modernized version takes the form of national and international politics. The practice of combination of the three powerful allies (military, economic and religious institutions) has also been modernized.
At the international level, the culture of parasitism operates through big corporations and multinational conglomerates, with the game of monopoly serving as instrument of prey and coercion. Especially with countries which evolved through the rule of colonial masters, the culture of parasitism operates at two levels, namely, internal and external. In the case of Nigeria, the oil and gas industry is an obvious and visible preying ground, but the mystery of the operation is encoded in the “do-or-die” politics, thanks to the then General Olusegun Obasanjo.
To say that ruthlessness, treachery and deceit are the instruments of sustaining the culture of parasitism is to state the obvious. What is vital for the masses to understand is that the predators are usually faceless monsters with numerous tentacles. Like General Macbeth’s juggling fiends, predators and parasites often use numerous instruments of darkness to “tell us truths; win us with honest trifles, to betray us in deepest consequences!”
Great thanks to The Tide Editorial Board!
Dr. Amirize is a retired lecturer at the Rivers State University, PH.
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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