Opinion
Re-Visiting ‘Wasting Operation’ (1994-5)
Once upon a time, the people of Ogoniland, arising from the agitations of the Movement for the Survival of Ogoni People (MOSOP), were visited with “Wasting Operation” by past military regime. Like the “Python Dance” of recent memory, “Wasting Operation” was meant to crush its victim, like a Python does. It is not by accident that military operations are given such code names that symbolise the missions which they are meant to achieve. With regard to human activities and missions of various nature, there are usually some visible elements which betray some non-visible messages or volition. Therefore, a “wasting operation” can hardly mean anything else than crushing victims of such activity like a python would crush its prey. Actions and policies of individuals and nations portray certain features of the working of the human mind, thus providing a wide scope of serious studies.
To say that actions speak louder than words is equivalent to saying that ulterior motives behind actions and utterances can be dug out by discerning minds. It can also be said that any condition in a human environment is usually a product or mirror of the nature of the dominant thoughts generated by the people there. In the case of a nation, decisions, policies and actions of the leadership elite are the most decisive determinants of what a nation and its people experience.
During Nigeria’s military regime, “wasting operation” in Ogoniland (1994-5), a high-ranking soldier and commander of that sad activity, was quoted as boasting that he knew more than 261 ways of killing human beings. By such statement, the commander of “wasting operation”, was not only sending out a signal, but also giving a visible form to a mental process or frame of mind. To say that a man is what he thinks constantly in his mind, is a valid and true statement. Whether in private life or in the performance of official duty, every individual reflects what he is and also takes personal responsibility for what he does or fails to do.
One of the features of the working of the mind has to do with interconnectivity and the expansion of the range of individual consciousness. What this means practically is that the mind-set of an individual, like a radio set, can be connected to a wide range of thought frequencies which are similar to the dominant thought of an individual. Indeed, there are pools of accumulated thought energy which came into existence long ago as units of psychic power. Each of them embodies or represents various kinds of thoughts and emotions generated by humans over the ages.
Like waves or electro-magnetic radiations, various thought centres flow at frequencies of their own kinds in the atmosphere around us, and serve as resource centres that individuals can draw energy from. Connectivity with any of them is determined by the intensity and seriousness of an appeal of an individual.
The mechanism of how prayers work would be better appreciated if the process of interconnectivity between the thinking or mindset of an individual and the existence of thought centres is understood. Surely what anyone seeks ardently and diligently, he can always find, without knowing the operational mechanism of the process of interconnectivity. The mechanism of an influx of psychic radiations into the minds of individuals or groups of people, is an interesting field of study.
Human activities and endeavours can and are often facilitated or undermined, by the frame of mind of those who execute such programmes. In the case of military operations such as the Ogoni experience, the zeal and commitment of a commanding officer become quite decisive. Any activity undertaken with zeal and fervour, can be strengthened and facilitated by kindred thought-energy centre, through inter connectivity. Thus, performances of individuals are not always the single-handed ability of the performer, but combined radiations drawn from invisible centres which can mediate impetus to the performer.
An example of such mediation of energy from distant resource centres is the case of an appeal by Lady Macbeth: “come, you spirit that tend on mortal thoughts! Unsex me here, and fill me from the crown to the toe top full of direst cruelty, make thick my blood, stop the access and passage to remorse …” Such invocations find fulfilment in the influx of energy which takes over the mind and body of the one making the invocation.
The purpose of the facts stated here is to remind the reader that the human mind is a great and valuable weapon, capable of building up or also destroying individuals and nations. Depending on its use and control, the mind can be a shield for protection, a spear to cause injuries and also a contact point to ignite and draw an influx of energy from distant sources. Charles Darwin reminded us that the highest stage of moral culture is when we learn the vital need to control our thoughts.
In global military history, Vice-Admiral Horatio Nelson (1758-1805) of the British Navy, was an example of a positive use of influx of psychic power at the Battle of Trafalgar, to destroy the power of darkness. Although he lost his life at that battle, he opted for a noble death than an ignoble betrayal or failure. In most cases we, in Africa use psychic power for ignoble and selfish purposes. A professor of Physics, who became Voodoo master in Haiti, would tell us that the misuse of Black power, whose origin can be traced to Africa, accounts for the retrogression of the Black race. Abuse of power results in a fall!
MOSOP, as a liberation movement of the Ogoni people, failed largely because of internal betrayal. Currently the Nigerian nation has an opportunity to wax strong in 2023, but internal shenanigans, vaulting ambitions and abuse of psychic power are massing up to betray that opportunity. Power of the mind can be mightier than weapons of mass destruction, but the votaries of the abuse of power are currently at work to negate an uninfluenced power of the mind of individual Nigerians. Another “Wasting operation” at work!
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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