Opinion
Demystifying Ethical Orientation
The core issue at the centre of national consciousness and moral rearmament is ethical orientation among Nigerians. However, the common ghost haunting this ideal is the mystification of the concept itself.
What should be the core value of national orientation in Nigeria? Should Nigeria have a uniformity of values and ideals?
There is urgent need for a national core value reorientation that will engender patriotism among the citizens of Nigeria. Sadly Nigerians have greater loyalty for their religion and ethnicity.
In a country with a diversity of ethnic conglomeration and culture, it is difficult to give a uniform stamp to a national philosophy, core values and ethnical orientation.
It is important to observe that a proper understanding of ourselves as a people of diverse culture will assist us in defining our values, and common ethical precepts. A push towards national integration over time by different political dispensations in Nigeria, would have opened the window for a national ethical orientation, but it has been a case of every one to their tent.
Nigerians are seen or perceived according to their ethnic orientation. We often see ourselves saying, “this is how the Yorubas behave”, the Yorubas have great respect for elders, the Igbos are their brothers keeper. “We also say the Hausa Fulani have great dexterity in political solidarity.”
These ethical stereotypes are also common among the minorities. The Niger Delta group for example are known for their strong will for mobilization towards common goals.
All these are ethical values that can grow a nation. These values can also nurture patriotism, loyalty and nationalism.
However, what every group brings to the common plate is what counts and can add value to a common national ethics.
What often comes to the centre are the wrong values, crime and other forms of social malaise. It is therefore difficult to point at a common ethical standard.
Different religious environments also have their own ethical standards. So it is difficult to talk about the Nigeria ethics. However, there is a common concern about how we can have a Nigeria society that everyone can be proud of, that is orderly, with citizens that demonstrate discipline and exhibit positive national consciousness.
This preoccupation gave rise to the establishment of institutions charged with mobilizing the citizens of Nigeria towards ethical revolution. Once upon a time the military hoisted “War Against Indiscipline”. War Against Indiscipline (W.A.I) was established in 1984/85 by General Mohammadu Buhari and Idiagbon military junta.
It was aimed at correcting social maladjustment and widespread corruption. This good intention was squandered on the altar of bad-will, associated with the dictators who placed more emphasis on the stick rather than the carrot.
The philosophy was predicated on the perception that Nigerians lacked discipline, were morally bankrupt and needed to be whipped into line to maintain orderliness in public places. Queue culture was emphasised.
It became a contradiction when Nigerians were forced to queue for essential commodities.
Citizens were whipped to queue up to scramble for goods at supermarkets.
The W.A.I regimentation subjected Nigerians to refugee status. Nothing was done about creating an appropriate national consciousness that would grow ethical orientation for patriotism, transparency and dignity of labour.
The outcome was the militarisation of Nigeria. What evolved was a rude culture of shouting and jackboot regimentation of hungry Nigerians.
Next was MAMSER; mass mobilization for Self Reliance, and Economic Recovery of 1987. It was General Babangida’s idea of ethical revolution and national orientation for economic development.
MAMSER was a valid mass mobilisation for economic development and self reliance. It was aimed at banishing the culture of consumption mentality.
Nigerians have refused to work, and be productive, but prefer to import goods from the metropolitan economies. The objective therefore was to encourage self reliance, culture of hard work and productivity.
However, it did not have a grassroots penetration, rather it was an exercise in political orientation in Nigeria.
Many saw MAMSER as part of military President Babangida’s Political Socialisation Programme.
The National Orientation Agency (N.O.A) was established via Decree 100 in 1993.
It was aimed at developing a society that is orderly, responsible and disciplined. A society where citizens demonstrate core values of honesty, hard work and patriotism. Main objectives of N.O.A are to ensure that government programmes and policies are better understood by the people and mobilizing favourable public opinion.
There are many ways to change the behaviour of Nigerians towards their country. The first is to run a robust economy and shun corruption and all forms of divisive policies that disunite the people.
By: Bon Woke
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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
