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The Tragedy Of Institutional Religion

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Of all the inventions made by man throughout centuries of history (his story) and civilization, the most lethal, insidious and devastating is institutional religion. Across the world, there are numerous religious organizations ranging from the arcane schools of Egyptian mysticism through Judaism, Hinduism, Buddhism, Mithraism, Christianity, Islam, Baha’i, Zoroastrianism to countless others that jostle for space in the hearts of man. The extent to which they cater to the spiritual needs and growth of the individual is a subject of eternal intense debate; what is certain is that they effectively feather the nests of their ostentatious clergy and underwrite the grandeur of their humongous complex organizations.
Institutional religion has divided the world along a multiplicity of jaded philosophical and theological lines thereby creating socio cultural and economic hedgerows that have pitched husband against wife, mother against child, siblings against each other, neighbor against neighbor, friend against friend all in the search for a humanly unknowable and eternally inaccessible Entity. Claiming knowledge of the mind of the Unknowable, the clergy on every side of the multiplicity of religious divides has justified atrocious and dastardly actions that reflect the evil in man and perpetrated in the name of God. With the permissive philosophies of vicarious remission of sins in Christian theology and the promise of voluptuous rewards in heaven for heinous crimes in Islam, Christians and Moslems have over the centuries demonstrated and acted out the evil in them in the name of God and Allah, respectively.
Man’s quest for the face of God is likened to the cells of human anatomy questing knowledge of the mind of man. More than seven hundred years ago, Chinese biologists informed that there are millions of “little men” in the human body who ensure that air, chemicals, fluids and other materials are processed and transported to various parts of the body to ensure the wellbeing of man. Today, modern science has identified these “little men” as cells of the human anatomy. Modern science furthers that these cells perform every function including reproduction and that there are various colonies of cells that are in charge of various parts of the human body. Again, science offers that the colonies work in isolation of each other, are oblivious of the existence of other colonies and all die and are replaced every two years. In other words, brain cells are oblivious of abdominal cells, muscle cells etc. and vice versa. It has been argued that humanity may just be part of the Divine anatomy the same way the cells in their various colonies are in the human anatomy.
Furthermore, the persona of God has been a subject of wild conjecture since man became conscious of his environment; also, the unimaginable vastness of the universe has occupied the curiosity and endless scientific enquiry and endeavors of man. The point remains that much as the millions of cells of human anatomy will never know the relative vastness of the human anatomy, so also can man never know the mind of the entity known by various names in different cultures but generally referred to as God; man is also not capable of knowing the accurate vastness of the universe, which scientists say is expanding at a humanly unimaginable speed. After all, man is confused regarding the persona of God: in Judeo-Christian-Islamic theology, God is masculine and female in Vedic Scriptures; in Anunnaki tradition and other thoughts man’s Creator is perceived as a plurality, a civilization while yet another thought sees God as amorphous.
In averring that “Religion is a matter of faith, of belief, not evidence,” Yahaya Bello drives home the imaginary essence of religion. Yet, the crimes to humanity perpetrated by the Holy See during the Inquisition are being repeated by Islam today in the name of God and based on conjectural anecdotes and narratives. Humanity should therefore leave God alone; yes, leave the unknowable God alone; just be consistently conscious of His presence in everything you do and focus on being His instrument towards the wellbeing of human beings and your lower neighbors who are nonetheless of much value in the sight of God. This is why Huist Thought is hinged on the belief that service to humanity and the community is service to God. People should focus on interpersonal accord, peace and global oneness towards harmony in humanity and atonement (at-one-ment) with the Divine, whoever or whatever that is.
Mahatma Gandhi it was who, in concise humanistic poetry, said thus: “there are enough resources for everyone’s need but not enough for one man’s greed.” Restated, if humanity would depart from ridiculous religiosity, come to terms with the falsehood of the permissive philosophies of Judeo-Christian-Islamic theology and embrace the inviolability of retributive justice, then such vices as acquisitiveness, corruption, ethnicity, xenophobia, injustice, war etc. would be wiped out, the abundant resources of the soil will be utilized equitably to the satisfaction of all and there will be peace and progress on earth; then and only then “[His] kingdom [will] come on earth as it is in heaven.”
A trending clip shows a cassock-clad clergy preaching to mammoth crowd; suddenly, a chubby lady in jeans and T-Shirt rushed at him and pushed him off the platform. The narrative is that the clergy preached that fat women will not go to heaven. If that is so, then the priest is so uninformed that his priesthood is a clear case of the blind leading the blind. In his unquestioning belief, he does not understand that the Narrow Way of the path to heaven has absolutely nothing to do with matter, the human body; it is purely a spiritual phenomenon. The individual must shed the weight of earthly baggage before he or she can go through the narrow door of heaven.
It has been consistently said that the most insidious canards in the advent of human civilization are intoned in the softly spoken supernatural spells of institutional religion. Sadly, the mind controls machination of this albatross to humanity is leading a naïve, cross-eyed and credulous flock in the opposite direction of oneness with the Divine One. Rather tragically, any attempt to deprogram the full fanatical faithful from the psychological stranglehold of this phenomenon is usually confronted with very vicious campaign of calumnies and physical onslaught. Man should constantly strive for spiritual purity devoid of conditioning by institutional religion and thus commence a voyage to discover his soul; that journey begins and ends with loving your neighbor as yourself in the true sense of the word love. Seemingly simple, this journey is avidly arduous; it is not undertaken in man-made structures: synagogues, churches, mosques or chursques; it is a journey within you, the temple made by God and it begins with the mind. “Emancipate yourself from mental slavery, none but ourselves can free our mind.”
Osai is a lecturer in Rivers State University, Port Harcourt.

 

Jason Osai

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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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