Opinion
Promoting Social Inclusion For Physically Challenged People
Once again, the Bible book of Ecclesiastes Chapter 9:11b comes alive when it says: “Time and chance happens to them all”.
The maxim “time and chance” is often used to refer to challenges of life with respect to eventualities, accident and other unforeseen circumstances. It ranges from natural disaster, unpleasant circumstances and manmade conditions of life.
This is where conditions such as blindness, lameness, hearing impairments, earthquakes and accident resulting in amputation and broken limbs which would require the use and purchase of prosthesis.
Physically challenged or the people living with disabilities encounter a gamut of challenges, with some relating to health conditions such as paralysis, arthritis, psycho-neurological conditions commonly called madness, dumbness, strabismus, also called crossed eyes, among others.
With respect to human being alone, the expression “Time and Chance” is also used to mean limited opportunities of life that are available to mankind irrespective of race, gender and colour.
Specifically, it is used to mean physically challenged conditions that inhibit the functionality and ability of a person.
In other words, persons living with disabilities are not persons suffering from sickness infected by sins of their parents or eventualities caused by evil spirit from the village. Physically challenged persons are not persons who have lost their cognitive abilities, who are emotionally unstable.
This is why it is necessary to properly classify them into clusters and not to describe them as people with mental sickness or the less privileged.
One thing is clear: the difference between healthy living and sickness is the Grace of God.
It is therefore, the prerogative of God to give and take life at will as well as grant wellness and sanity to humans.
It is common knowledge that no individual can claim to be careful and all-knowing than those who suffer one challenge in life or the other.
Eventualities including accident have become a part of human life that people living with disabilities are part of existence, the world over.
In other words, society is replete with people living with disabilities. The world is inundated with successful individuals who have disabilities in music, law, journalism, sports, secretarial administration.
This is not to undermine those of them serving as teachers, lecturers and in power, sports and architecture as well as catering. Today, civilised society deliberately makes provision for the physically challenged and the less privileged in society to enable them live their potentials.
To this end some societies construct public buildings, roads with the consciousness that there are persons with disabilities in society.
Caring for the persons with disabilities involve constructing roads with facilities that enhance the movement of physically challenged and pregnant women, aged and people living with disabilities.
For instance, the United Nations, through its convention on the Rights of people Living with Disabilities designed template, to draw attention to the fact that the physically challenged in society are truly humans and they do have rights and privileges in addition to the inalienable human rights.
These rights include but not limited to freedom of association, employment without discrimination, among others.
In addition, the Rivers State Disability Welfare Enhancement Law No.13 of 201l seeks to address the challenges confronting persons living with disabilities.
It may not be out of place for government to set up a commission or a board to implement the provisions of the law.
It is unfortunate that Nigeria as a nation, does not seem to take good care of its citizens, let alone the people living with disabilities, also referred to as the physically challenged.
Worse still, public buildings such as schools, churches, mosques, pleasure parks or restrooms, are not established or constructed with public conveniences and elevators to enhance the comfort of people with disabilities.
Even the Ministry of Social Welfare is not usually manned or headed by persons living with disabilities and appointments as Special Assistants, Commissioners and Ministers.
As if that is not enough, what do you make of a lecturer who deliberately fixes class, test and examination in a three – storey building when the ground floor is free to conduct such exercise?
What do you make of a public officer especially a police officer who harasses, embarrasses a strabismus patient who wears a pair of dark eye classes without any compunction and remorse or lame or cripple driver for not alighting from his vehicle to talk to him -the police or security personnel before knowing that the driver is lame.
Nigeria should be able to cater for the physically challenged in society. It is also important to distinguish between sickness, illness and the less privileged in society and being the physically challenged.
It is also pertinent to separate mental illness from being physically challenged rather than mixing and combing all mental or psycho-neurological challenges with people living with disabilities.
It is important to state that it is not all those who are physically challenged that are not emotionally stable to reason, to engage in meaningful activities.
This is where it is necessary to appeal to leaders in positions of trust to demonstrate leadership in appointing the people with disabilities into offices of honour.
Governments at various levels must make adequate budgetary provision for people with disabilities rather than just taking photographs and celebrating their birthdays with them once in a year.
It is worthy of commendation the recent initiative of the government of Akwa Ibom State for earmarking the sum of One Hundred Million Naira for the wellbeing of people living with disabilities.
Government should collaborate and partner with organisations and well-meaning individuals offering free and subsidised prosthetic limbs in Nigeria, India and other nations to give succour to affected persons.
Government, Churches and individuals should include relevant facilities in the construction of buildings, roads, bridges and public places.
The States and national assemblies should make laws that would give hope to people living with disabilities to engender good governance.
Religious organisations have enormous role to play, to integrate them into society while employers of labour should see the need to employ suitable, qualified and competent persons with disabilities as part of effort to building egalitarian society.
The time to act is now.
By: Baridon Sika
Sika is a public affairs analyst.
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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