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Heresy And Abuse Of Power

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Shocking Murder of Usman Buda was the caption of an Editorial Comment in The Tide newspaper of Friday, July 7, 2023. Usman Buda was reported to have been “slaughtered over an alleged blasphemous remark against the Holy Prophet Mohammed”. Quite a sad irony that Buda, a butcher, was butchered like a sacrificial ram, over a comment deemed to be a heresy, during an argument with another trader. A heresy is a belief or opinion different from what is generally accepted in religious circle. Thus, to make a statement deemed to disparage “the Holy Prophet”, is a heresy! Or blasphemy?
The Tide comment went on to say that in spite of widespread denunciation of the violence, the Sokoto State Governor, Dr Ahmed Aliyu Sokoto, has allegedly warned that his government would not hold the issue of blasphemy lightly. The Sokoto State Government went on to warn that “anyone found culpable of any act directed at discrediting the personality of Prophet Mohammed” would be resolutely dealt with, “in line with the provisions of Islamic laws”. Is there any law encouraging mob lynching?
Apart from Governor Ahmed Aliyu Sokoto’s proclamation being “saddening”, there is an acceptable rule of law in every sane society, that anyone deemed to have offended against the law, should be given a fair treatment and a fair hearing, before a court of appropriate jurisdiction. Mob lynching is obviously not in line with the rule of law, but amounts to standing the law on its head. Neither is a mob serving as a court of law, in line with provisions of Islamic Law. For a mob, no matter the degree of provocation, to resort to an act of lynching in public or private setting, is quite barbaric and criminal, with no extenuating excuse or defence!
Religious fervour and piety may be great in Sokoto State, but sadly, that state also carries an unenviable tag of religious extremism, with lynching as a second name. The case of Deborah Samuel, who was stoned to death for alleged sacrilegious statements, which took place last year in Sokoto, is still quite fresh in the minds of people, not only in Nigeria, but also globally. With a similar act of mob lynching involving Usman Buda in the same state within a short space of time, the State Governor, Dr Ahmed Aliyu Sokoto, would have been more restrained in his proclamation on heresy.
It was gladdening that some notable Islamic clerics condemned the bestial behaviour of the mob in Sokoto, saying that lynching does not reflect their religion. Neither does any religion encourage violence! Religious zealotry and barbaric reactions to provocations hardly reflect piety or personal maturity, rather, what we find in Nigeria is a situation where the masses can be incited to take the laws into their hands. Thus, religion becomes an instrument for political and economic hegemony, whereby unsuspecting masses become hirelings of those who abuse power. The abuse of power includes inciting sections of the public to resort to acts of criminality and protecting offenders after the deed is done.
Nigeria is a secular state, with the rule of law accepted as one of the vital tenets of social interactions. Similarly, there are several other religious persuasions in the country, beside the two dominant ones. Christianity and Islam. It is quite sad that Northern Nigeria has been associated with religious intolerance and bigotry, to the extent that Sharia Law is seeking to take the place of Nigeria’s common law. Criminal and Civil laws cover every aspect of illegality and wrongs in the society, while religious laws should be applicable only on parochial basis.
Historically, religious movements have been characterised by rigid bigotry, zealotry, fanaticism and such narrow-mindedness that promoted intolerance and division rather than unity among mankind. Most bloody wars and shocking crimes across the globe have taken place under the invocation of the Name of God, such that many people dissociate themselves from religion, rather than embrace it. It soon became clear to many observers of religious movements that seekers after power took advantage of religion as a ladder thereto. Fear was woven into religion as a complement of power.
During the era of The Inquisition, most agonising crimes against humanity were committed, for the purpose of instilling fear in the minds of people, in order to build up power. The Inquisition was instituted largely to destroy and tame the threats and challenges which alleged heretics posed to emerging religious authorities. Most victims of the dreadful proclamation were rich men, whose property were confisticated after burning such heretics alive in what was known as “Auto de Fe”. The aim was to convert rich Jews and Muslims to the Christian faith, particularly in Spain. Doctrines of the Catholic Church were meant to hold sway and anybody having contrary opinions became a heretic.
It took a long time and involving bloody conflicts, for religion to be separated from politics, in many countries; otherwise, religious leaders also controlled political power. Perhaps the spread of democracy, away from theocracy and monarchy, reduced the strangle-hold of religious leaders on the fate of the masses in the modern times. But it cannot be said that religion does not seek to intrude into modern politics. In the case of Nigeria, the trend is quite interesting to watch, but the ultimate goal is economic and political hegemony, with democracy as a smoke screen.
Because of the awe that religion inspires and the respect which the masses have for religious organisations, seekers of power have been known to employ and apply religion as a lever to enhance political power. Thus a major source of abuse of power is religion, through appeal to primordial sentiments. Sadly, gullible masses can easily be mobilised, under the guise of religious proselytism and zealotry, to do a number of things to promote the interests and agenda of political pay masters. Many cases of social instability have been incited and promoted by some interest groups, for purposes connected with the hustling for power.
Heresy was a means applied to consolidate power via the instrumentality of fear of death at the stake. Similarly blasphemy is serving the purpose of applying fear not only to consolidate power but also to expand political authority and influence. Yet, heresy and blasphemy do not feature as crimes in a secular country like Nigeria, making the lynching of people accused of heresy and blasphemy, a crime deserving serious penalty. Even as conducts likely to cause a breach of peace, heresy and blasphemy cannot warrant lynching and such arbitrary penalty without recourse to law court.
Abuse of power in these matters includes handling cases of mob lynching with such kid gloves that those arrested for such offences are released without retribution. So far killers of Deborah Samuel have not been known to be penalised, while the recent case of Buda is “still under effective investigation” but no arrests made. What is known in history as crusades were military expeditions between 1096 and 1272, to recover the “Holy Land” from Muslims, Current experiences, globally, have much to do with past wrong judgments and presumptions. Nor is there any change for the better.

By: Bright Amirize

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

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Opinion

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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