Opinion
Gov Ayade And Cattle Business
Page 5 of The Tide of Monday, December 6, 2021, carried a news headline: “Ayade Frowns At Anti-Open Grazing Law”. For Governor Ben Ayade of Cross River State to be quoted as saying that “the anti-open grazing law which some southern states have passed based on the resolution of the Southern Governors’ Forum might lead to war in the country”, is quite ominous and sad. As a state governor, Ayade must have access to unbiased security reports, one of which was that some sponsored groups were infiltrating into Nigeria as herdsmen. Who are the sponsors?
When the cattle jinx started brewing several years ago, a few concerned Nigerians who knew what was lurking behind it, raised some issues. When the issue of Boko Haram insurgency groups became alarming, President Muhammadu Buhari attributed the phenomenon to Libyan renegades after the fall of Ghadaffi. More worrisome was the alarm raised by former President Olusegun Obasanjo about “Islamisation and Fulanisation agenda”, which some Nigerians thought was a joke. Similarly, details of Nigeria’s membership of the Organisation of Islamic Conference (OIC) remain shrouded in secrecy, despite obvious signals, rarely inspiring.
To describe anti-open grazing law as legislating “to illegitimacy, a legitimate trade of a people, the nomadic herdsmen”, is to stand legality on its head. Issue of legality rests on rights and rights are only obtained by the fulfilment of duties. To “accommodate the concerns of farmers and herders” would include accommodating the rights and duties of each group within the ambit of legality. To talk about rights, duties and legality must touch on the issue of responsibility, if sanity must prevail in society.
Almost all nomadic herdsmen in the West African zone are of the Islamic brotherhood, whether they be Fulanis or not. With nomadic and wandering lifestyle as an occupation and culture, seeing adults and children move about in search of green pastures can be a pathetic sight. Concern for such herdsmen and their sad conditions called for the policy and programmes of Nomadic Education and the creation of settlements or homes for rehabilitation purposes. Even now, the University of Jos, among others, runs a programme on Nomadic Education.
That the primitive and old-fashioned system of rearing cattle over vast expanse of lands and territories must go on without modifications in line with modern realities, smacks of retrogression and narrow-mindedness. Add this to the fact that the herders are rarely the owners of the herds of cattle which they manage, then the need for intervention becomes obvious. One can say, without mincing words, even though evidence may not be presented in “chapters and verses (as Obasanjo would demand), that over 80 per cent of herds of cattle in Nigeria are owned by highly-placed Nigerians whose children would never rear cattle. Serving and retired Generals!
Then can we not see the hypocrisy and injustice in referring to cattle rearing, via open grazing, as legitimate trade and culture which must continue unchanged? Would Governor Ayade’s grandson move with cattle from Yobe State to Obudu on foot for several days? His “herdsmen brothers of the north”, in semi-arid condition, with no grass and having no money to do irrigation, must be allowed to survive. But the crop farmer in Ikom must not disallow herds of cattle from using his farm as a green and ready pasture! An Omoku man bought a head of cattle last November for N480, 000 for Nchaka Festival.
So, Ayade’s argument of herdsmen having “no money to do irrigation” to sustain their pasture does not hold any water. The issue is not preventing anyone from green pastures; rather, the apprehension is coming from other quarters covered in hidden agenda. Surely, the governor is not unaware that herdsmen kill, rape women in farms and had been seen in possession of firearms meant for soldiers in combat. Then who is “insensitive”, creating “anarchy” and “inviting the nation into war”?; according to Ayade.
Professor Ayade’s proposed Open Grazing Management Law, meant to find a solution to the cattle Jinx, is being awaited as the law that would save Nigeria from war. In his words: “I think morally, ethically, it is unacceptable to prohibit a trade that existed before I was born. I’d rather find a way to modulate it so that it will meet the definition of modern animal farming or husbandry. I think because it’s a profession, a business, it’s also a fundamental right of people to do the business”. Does that call for doing business using ancient methods?
Anti-open grazing law as made by other governors in the South never contains any clause prohibiting any trade or fundamental right of people to do business; but rather sought to bring sanity and security in the society. If Ayade is not aware of it, let him have the hint that some people have a unique mindset that cows must eat grass wherever grass grows because it is a fundamental right. It does not matter that the grass is in somebody else’s land. This is one item in Nomadic Education curriculum, under legal aspect of modern animal husbandry. Rear your cattle, but don’t breach the law or create insecurity by invading farms with impunity!
One would enjoin Governor Ayade to consult his security advisers to ascertain whether it is true or not that movement of cattle and herders southwards was not part of strategies mapped out in some quarters for implementation. He may also be told in confidence that some power blocs cling to religion as an instrument of power politics. Therefore, the issue of anti-open grazing law goes far beyond animal husbandry or legitimate trade and business, but has some value-added contents. Those who see far try to prevent what “might lead to war in the country”, by nipping the jinx in the bud.
Those who seek diligently to perceive the footprints of the ants would be shown the signs and symptoms of possible storms. Before major upheavals occur, there are usually early warning signals which obtuse, money-minded and boisterous talkers rarely perceive. In the case of Nigeria, an early alarm raised by Obasanjo has rarely been taken as a serious issue to table for national discussion. Similarly, lamentations of T. Y. Danjuma concerning ethnic and religious cleansing, of which “the armed forces are not neutral”, fell on deaf ears. How long must we pretend that all is well?
Those who can recall the origin and trend of Afghanistan situation would see similarities going on in Nigeria. In modern democracy, religious fundamentalism often clashes with the principle of freedom or self determination. Nigeria is not a theocratic state, neither must religion be used as an instrument of power politics. Governor Ayade’s concern for cattle business should also extend towards a greater concern for peaceful coexistence fostered by justice and the rule of law. Cattle business is a private affair.
By: Bright Amirize
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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