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  Idiom Of Umbilical Cord

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There is an old historical movie, ‘Roots’, which tells pathetic stories about slave trade and of how Tobby, whose root-name was Junta Kinte, traced his home of origin to West Africa, even though distant years ago, his ancestors were forcefully taken to America. Umbilical cord is defined as a long narrow tube of flesh that joins an unborn baby to its mother. Biologically, that narrow tube of flesh is meant to provide nutrition and other connecting radiations to the unborn baby from its mother, at the beginning of its earth-life.
Root of origin, connectivity, linkages and affinities are inevitable facts with regard to any species in creation. Nothing and no one hangs in the air without a root or source of origin. It is not without logical reasons and purposes that everything in existence must have some root of origin, neither can such affinity be disconnected or repudiated without some penalty. Rather, what is common is that human myopia, conceit and indolence often throw away that narrow tube, but memory of its roles can always be obliterated.
Yes, a child may grow up to be greater and wiser than the parents that served as its gateway into existence, yet, the root of origin could not have been for nothing. Neither is it a sign of wisdom for anyone to disown or denounce that narrow tube of flesh which connected and nourished a baby from its mother. The process of connectivity between an unborn baby and mother is not an issue of academic debate because it goes beyond what is seen and commonly known.
Beginning with the root core and origin of human beings on earth, there are wide range of controversies, ignorance and misinformation, making it difficult for humans to have a convinced knowledge of who they are. Similarly, the issues about birth, death and continuity of life become rooted in erroneous foundations, so that many people rarely know exactly what to be convinced about. Without having a root-foundation based on accurate truth, there can hardly come about the benefit derived from a sure link of affinity. The nourishing flow facilitated by the umbilical cord from the core of origin would be undermined.
Blockage or disconnection which undermines the nourishing cord from the root of origin brings about estrangement and reduced empowerment. The beauty and progress we find in nature come about only where there is a continuous and steady improvement of what already exists, rather than a situation characterised by imitation and borrowing from what others had done. Thus, a policy of local content is a policy of indigenisation whereby people should explore what is rooted in their own culture and peculiar endowments.
Therefore, it is not in vain that various people have various soil, root and culture of origin, different from others’. There must be differences among people, but such differences usually provide opportunities whereby, through complement  and collaboration, full blossoming of inherent endowments comes about. But a situation where people adopt habits and customs alien to their root, for whatever reasons, what comes next would be a disconnection from the soil of origin. A healthy growth does not entail alienation from grassroots.
A writer once said that no man deserves more pity than he who wants to be something or someone else than what he inherently is in body, soul and spirit. Neither is it praiseworthy for anyone to disown his root or origin. Rather, everyone is better off by identifying with his grassroots, no matter how humble or under-developed. Diligence entails the ability to build up from a humble beginning and improve what already exists, rather than disown one’s lot and adopt what is alien.
Destiny places individuals exactly where they deserve to be, without any injustice, so that they can bestir themselves through the diligence involved in improving one’s conditions. It is a wrong frame of mind to bloat one’s status and ability in an effort to be like someone else, rather than strive diligently to raise and improve oneself. We gain strength, health and mature better if we accept our native soil and peculiar circumstances, and strive to grow from there, without seeking to deny ourselves.
One serious error arising from colonising activities is a situation where indigenous people are deprived of their identity, customs and long-established practices, in an effort to put them in an alien mode of civilisation. French colonial policy of assimilation sought to inculcate French culture and lifestyle into colonised people, whereby  indigenous habits and practices must be done away with, deemed embraced Western education tried to Europeanise their lifestyle and manner of speaking. To say the least, those who disown their root and origin merely do so on a superficial level; quite hypocritical!
Idiom of the umbilical cord is an admonition that he who disowns and throws away what is indigenous and personal to him, can neither be true to that which he adopted, nor develop that which is inherent to him. The laws of nature ensure that individuals come into existence via the bridges most appropriate and also suitable for them. Mothers provide such bridges, so affinity with the environment of birth as well as the necessary sustaining provisions. The umbilical cord represents the visible but last outermost of the bridges which link babies and mothers.
Even though children grow into adulthood and often veer into lifestyles peculiar to them, yet, the fundamental bridge represented by the umbilical cord, remains as the basic grassroot. Cases of abortion in expectant women can arise from gaps in the bridge providing the basic grassroots, such that where there is no affinity, there would be no room to accommodate an alien entity. There is more to the birth of babies than what is commonly known by an average person.
Like the umbilical cord at birth, there is also what is known as the silver cord at death, which serves as connecting support for stability purpose. People who are tied and more inclined to earthly desires and pleasures find it hard and painful to detach from the silver cord, thus accounting for prolonged death struggle. Severance of the umbilical cord and the silver cord does not obliterate the provision of grassroots and support for individuals on earth. Roots provide support, nourishment, etc.

By: Bright Amirize
Dr Amirize is a retired lecturer from the Rivers State University, Port Harcourt.

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Trans-Kalabari  Road:  Work In Progress 

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Quote:”This Dream project  is one of  the best things that have happened  to the people and residents of Degema, Asari Toru and Akuku Toru Local Government Areas in recent times.”
This is the concluding part of this story featured in our last edition.
Good road network helps farmers to convey their agro-allied products to  commercial hubs where buyers and sellers meet periodically to transact business. Road network engineers and motivates people resident in unfriendly geographical terrains, like riverine areas,  to own property and shuttle home with ease. Some people will prefer living in their own houses in a more serene and nature-blessed communities to living in the city that is fraught with  pollution, and other environmental, social and economic hazards. Prior to the cult epidemic that ravaged parts of Rivers State, the Emohuas, Elemes, Ogonis, and Etches were known for rural dwelling. Most public servants from these areas do their official and private transactions from  their villages. For them it was comparatively easier to live in the village and engage in a diversified economic endeavours through farming, fishing or other lucrative business without outrageous charges and embarrassment associated with doing business in Port Harcourt, where land is as scarce as the traditional needle.
That is why the decision to construct the Trans-Kalabari Road by the administration of Dr. Peter Odili was one of the best decisions that administration took. When Dr. Odili vacated office as the Rivers State Governor, Rt. Hon. Chibuike Rotimi Amaechi took over and awarded contracts for continuation of the road project which in my considered view is the felt need of  the people of Degema, Asari Toru and Akuku Toru Local Government Areas. Unfortunately, Rt. Hon. Amaechi’s efforts to drive the project was sabotaged by some contractors some of whom are Kalabari people. The main  Trans-Kalabari Road is one project that is dear to the people and residents of Degema, Asari Toru and Akuku Toru Local Government Areas of Rivers State. This is because through the road commuters can easily access several communities in the three local government areas. For instance, the road when completed will enable access to eight of the ten communities in Degema Local Government Area,  namely: Bukuma, Tombia,  Bakana, Oguruama, Obuama, Usokun, Degema town  and the Degema Consulate. It will also link 15 of the 16 communities in Asari Toru Local Government Area. The communities are: Buguma, the local government headquarters, Ido, Abalama, Tema, Sama, Okpo, Ilelema, Ifoko, Tema, Sangama, Krakrama, Omekwe-Ama, Angulama. The road will also connect  14  of 17 wards in Akuku Toru Local Government Area, and other settlements. It is interesting to note that It is faster,  and far more convenient and economical for the catchment Communities on the Trans-Kalabari Road network to go to the State Capital than the East West Road.  The people of the three local government areas will prefer  to work or do their transactions in Port Harcourt from their respective communities to staying in Port Harcourt where the house rent and the general cost of living is astronomically high.
 Consequently, development will seamlessly spread to the 28 out of 34 communities of Degema, Asari Toru and Akuku Toru Local Government Areas. The only Communities that are not linked by the road project are Oporoama in Asari Toru,  the Ke and  Bille Communities in Degema Local Government Area and the “Oceania” communities of Abissa, Kula, Soku, Idama, Elem Sangama of Akuku Toru Local Government Area. But because of the economic value of the unlinked Communities to Nigeria, (they produce substantial oil and gas in the area), the Federal, State Governments and the Niger Delta Development Commission (NDDC), can extend the road network to those areas just as Bonny is linked to Port Harcourt and the Lagos Mainland Bridge is connecting several towns in Lagos and neighbouring States.Kudos to previous administrations who  had constructed the Central Group axis.
 However, what is said to be the First Phase of the Trans-Kalabari Road project is actually a linkage of the “Central Group” Communities which consists of Krakrama, Angulama, Omekwe. Ama, Omekwe Tari Ama, Ifoko, Tema, Sangama. It is the peripheral of the Trans-Kalabari Road. The completion of the  Main Trans Kalabari project will free Port Harcourt and Obio/Akpor areas from congestion. It will motivate residents and people of the three local areas to contribute to the development of their Communities. If the Ogonis, Etches, Emohuas, Oyigbos, Okrikas, Elemes can feel comfortable doing business in Port Harcourt from home, residents and people whose communities are linked to Port Harcourt through the Trans-Kalabari Road will no doubt, do likewise. The vast arable virgin land of the Bukuma people can be open for development and sustainable agricultural ventures by Local, State and Federal Government.
It is necessary to recall that the Bukuma community was host to the Federal Government’s Graduate Farmers’ Scheme and the Rivers State Government moribund School-to-Land Scheme under Governor Fidelis Oyakhilome. Bukuma was the only community in Degema, Asari Toru and Akuku Toru Local Government Areas that has the capacity to carry those agricultural programmes. However the lack of road to transport farm produce to Port Harcourt and facilitate the movement of the beneficiaries of the scheme who lived in the community which is several miles away from the farms, hampered the sustainability of the programme. The main Trans-Kalabari Road remains the best gift to the people of Degema, Asari Toru, and Akuku-Toru Local Government Areas. Kudos to Sir Siminilayi Fubara.
By: Igbiki Benibo
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Opinion

That  U.S. Capture of Maduro

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Quote:”Strategic convenience does not nullify sovereignty. Political frustration does not authorise military abduction.”
The first part of this story was published in our last edition.
 
In Africa and the Middle East, regime change—whether by invasion, proxy warfare, or sanctions—has often left behind fractured states, weakened institutions, and prolonged instability. Washington’s motivations in Venezuela are widely understood: vast oil reserves, alliances with U.S. rivals, and symbolic defiance of American influence in the Western Hemisphere. But none of these reasons confer legal or moral legitimacy. Strategic convenience does not nullify sovereignty. Political frustration does not authorise military abduction. If every powerful nation acted on its grievances in this manner, global chaos would inevitably follow. International law provides mechanisms for accountability. Under the Rome Statute of the International Criminal Court (ICC), individuals accused of crimes against humanity or other grave offences are subject to investigation and prosecution through judicial processes.
Likewise, extradition treaties, mutual legal assistance agreements, and Interpol mechanisms exist to ensure accountability while respecting due process. These frameworks were designed precisely to prevent unilateral enforcement of “justice” by military force. The most profound consequence of America’s action may not be in Caracas, but in the precedent it sets. If the world accepts that a superpower can unilaterally depose another country’s president, then the foundation of the international system is weakened. Sovereignty becomes conditional—no longer a right, but a privilege tolerated at the discretion of the powerful. Going forward, if another country invades its neighbour, will the United States retain the moral authority to impose sanctions or demand restraint? Some analysts already warn that parallels between Russia’s actions in Ukraine and America’s conduct in Venezuela risk further eroding global norms. Selective adherence to international law breeds cynicism and accelerates the drift toward a world governed by force rather than rules.
Power—military, economic, or political—should serve human progress and collective well-being, not domination and destruction. For African nations, many of which emerged from colonial rule through bitter struggle, this precedent is especially alarming. Sovereignty is not an abstract legal concept; it is a hard-won shield against external domination. Any erosion of that principle anywhere weakens it everywhere. Africa’s painful history of foreign interference makes this lesson especially urgent.  For me, the real issue is not whether Nicolás Maduro is a good or bad leader. That judgment belongs, first and foremost, to the Venezuelan people. The larger issue is whether the international system still operates on law—or has quietly reverted to hierarchy. If America insists it is defending global order, it must ask itself a difficult question: can an order survive when its most powerful guardian feels entitled to violate it? Until that question is answered honestly, the capture of a foreign president will remain not a triumph of justice, but a troubling symbol of a world drifting from law toward force.
If the United States felt so strongly about the allegations of terrorism, drug trafficking  against Maduro, were there no other lawful options? Judicial accountability, diplomacy, regional mediation, and multilateral pressure may be slow and imperfect, but they reflect respect for international law and sovereign equality. Military seizure is a blunt instrument. It humiliates institutions, radicalizes populations, and hardens resistance. It may remove a leader, but it rarely resolves the underlying crisis. History teaches that military interventions seldom result in stable democratic outcomes. More often, they breed resentment, resistance, and long-term instability. For the sake of global order and the rule of law, the United States should reconsider this path and recommit to diplomacy, legal cooperation, and respect for the sovereign equality of states. Former U.S. Vice President Kamala Harris reportedly described the invasion of Venezuela as “unlawful and unwise,” warning that such actions “do not make America safer, stronger, or more affordable.” Her words reflect a growing recognition, even within the United States, that force without legitimacy undermines both moral authority and global stability.
Should what happened in Venezuela serve as a wake-up call for corrupt African leaders who undermine the people’s right to choose their leaders? The answer is yes. The capture of Maduro should alarm African leaders who manipulate elections, weaken institutions, suppress opposition, undermine citizens’ rights, or cling to power at all costs. Venezuela faced widespread criticism over disputed elections and repression long before this episode, and that context shaped how the world reacted. This does not justify foreign military intervention, but it highlights an uncomfortable truth: prolonged democratic decay isolates nations and invites external pressure—from sanctions to diplomatic censure. Global opinion matters, and legitimacy at home strengthens sovereignty abroad. The Economic Community of West African States (ECOWAS) and several African leaders have rightly condemned the events in Venezuela, invoking the principles of sovereignty and non-interference enshrined in international and regional law.
Beyond condemnation, however, African leaders must look inward. The continent’s future cannot be built on repression, constitutional manipulation, and personal greed. Leadership must reflect the will of the people, not desperation for power. Two days ago, a social commentator on a radio station argued that Trump’s action—though condemnable—demonstrates how far a leader can go for his country’s interest. According to this view, he did not intervene in Venezuela for personal enrichment, but to strengthen his nation. In stark contrast, many African leaders plunder their own countries. They siphon public resources, impose crushing taxes and harmful policies, and leave their citizens poorer—all for selfish gain. That contradiction is the deeper lesson Africa must confront.True sovereignty is protected not only by international law, but by accountable leadership at home.
 By:  Calista Ezeaku
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Opinion

Kudos  Gov Fubara

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Please permit me to use this medium to appreciate our able governor, Siminalayi Fubara for the inauguration of the 14.2-kilometre Obodhi–Ozochi Road in Ahoada-East Local Government Area.  This inauguration marks a significant milestone in the history of our communities and deserves commendation. We, the people of Ozochi, are particularly happy because this project has brought long-awaited relief after years of isolation and hardship.
The expression of our traditional ruler, His Royal Highness, Eze Prince Ike Ehie, JP, during the inauguration captured the joy of our people.  He said, “our isolation is over.”  That reflects the profound impact of this road on daily life, economic activities, and social integration of the people of Ozochi and other neighbouring communities. The road will no doubt ease transportation, improve access to markets and healthcare, and strengthen links between Ahoada, Omoku, and other parts of Rivers State.
The people of Ahoada, Omoku, and indeed Rivers State as a whole are grateful to our dear governor for this laudable achievement and wish him many more successful years in office. We pray that God endows him with more wisdom and strength to continue to pilot the affairs of the state for the benefit of all. As citizens, we should rally behind the governor and support his development agenda. Our politicians and stakeholders should embrace peace and cooperation, as no meaningful progress can be achieved in an atmosphere of conflict. Sustainable development in the state can only thrive where peace prevails.
Samuel Ebiye
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