Opinion

State Governors And Non-Performance (1)

Published

15 years ago

May 23, 2011

News reports have it that Imo State Governor, Chief Ikedi Ohakim was denied entry into a church for the worship of God on Sunday, May 8, 2011. The youths were said to be angry with him for abandoning and neglecting his people and community. As a show of their seriousness, the youths had asked the governor to point at one project he executed in the community all through his four-year tenure.

Governor Ohakim had lost the Imo State supplementary elections conducted on May 6, following the inconclusive polls of April 26. In that too close to call contest, Ohakim of the ruling Peoples Democratic Party (PDP) lost to Rochas Okorocha of All Progressives Grand Alliance (APGA). This is a similar fate suffered by many others of his type who refused to learn from history. That is the price of non-performance, and governance with impunity.

In Delta, Akwa Ibom, Nassarawa, Borno, Oyo, Kano, among others, where allegations of non-performance are rife, tension over the victory or loss of the people’s mandate has been greeted with mixed reactions. It now leaves room for pandering over whether non-performance should be subjective or purely based on available physical infrastructure projects the people can see, touch and feel.

It is, indeed, incontrovertible that people look forward to their governments to provide them with the basic necessities of life, such as school infrastructures, healthcare facilities, potable water, good roads, decent waste disposal system, sustainable electricity, and security of lives and property. There is no one who would not be touched by the presence of these human necessities. This is why any leader who fails to pay priority attention to these projects is seen as either not performing or completely out of touch with the yearnings and aspirations of the electorate.

Now, there are clear cut indices for measuring performance and non-performance of political office holders. Take Rivers State for example. The Governor, Rt Hon Chibuike Rotimi Amaechi, from the onset of his administration in October 2007, pledged to Rivers people that he would provide 105 primary health centres, 250 model primary schools and 23 model secondary schools across the 23 local governments of the state. All these have been oversubscribed, and Rivers people are still counting.

He did not stop there. Amaechi also promised hundreds of kilometers of all-season roads in all the local government areas, and good network of world-class roads, resurfaced, reconstructed or rehabilitated roads to facilitate communication amongst the communities, and ensure unfettered free flow of human and vehicular traffic in the state. In addition to this are his pledge to address the issue of waste disposal and management, provision of water and enhanced sanitation status, improved welfare packages for government workers, stable electricity supply, among others.

In all these planks, Amaechi has been outstanding in his performance, despite obvious legislative and legal impediments, especially as it regards to boosting electricity supply to the people of the state.

Another tacit example of a leader whose democratic and good governance credentials make him an easy sellable product in the electorate’s chessboard is Lagos State Governor, Babatunde Fashola. Perhaps, it is remarkable to note that men who assume power and remember that the position they occupy is transient, would definitely work for posterity so much so that even after they had left the saddle as governors, they can walk the streets of their states’’ cities without fear of molestation.

Former Cross River State Governor, Donald Duke is also another testimonial, as he took part in street processions of the Calabar annual carnival without any form of fear. Now, even after he had left office, Duke could still walk the streets of Calabar like a common man and darling of the masses. In fact, subsequent governments are still finding it difficult to keep pace with his strides.

As a toast to good governance and people-oriented leadership, it is certain that such Governors as Amaechi, Fashola, and their likes would walk the streets of their various states with lots of accolades. This is the test of good statesmanship, which is usually rewarded with appreciation.

Perhaps, it would be wise to refresh our minds with the fundamental reasons why this situation exists in Nigeria. The basic reason is that our administrative structures have made little provision for institutions to operate independently of the will of the governor, in fact, without recourse to what the governor wants instead what the electorate desire. This has made it easy for those who fail to do so to be noticed because they are quickly seen to building on non-existent foundation.

But in societies where standard structures of governance and institutional frameworks have risen appropriately always have the various agencies of government independently performing their duties according to the law. For instance, the police can initiate and investigate crime against a sitting governor, and can even indict him or her for abuse of office or other crimes, if found wanting. A number of cases exist in the United States where incumbent governors or even incumbent presidents have been investigated and either exonerated or indicted of inappropriate behaviours and abuse of office. Take the Governor of North Carolina, Mark Stanford in 2009, investigated for travelling out of his state on holidays with his Argentine mistress without notice and misuse of state funds. He was eventually found clean. But the State of Illinois governor, one-time governor of New York, and even former US President Bill Clinton were also investigated and found culpable for abuse of office and inappropriate behaviours.

Indeed, physical and urban planning departments have the courage to write-off or condemn a government planned road, bridge or other infrastructure projects, if they fail to meet approved specifications and standard in line with existing master plan for development. This can only happen in an environment where separation powers works effectively in government, where all tiers of government: executive, legislature and judiciary work in line with the Constitution, and where development projects are aligned with community, local, municipal, state and national aspirations and goals.

Imegi, lecturer, Rivers State College of Arts and Science, Rumuola, resides in Port Harcourt.

This is the standard every leader in government in Nigeria should adopt. Our governments should listen to the people and factor in their demands in their schemes. They should learn to follow their budgets in such a way that every project not executed or completed in the first year should be carried over to the next year, while budgets should have short, medium and long-term plans to accommodate all strategic policies and programmes of state. If this practice is adopted, it would be difficult for governors to fail to deliver the dividends of democracy to their people, except they deliberately want to fail.

I think this is achievable in Nigeria. And I also reason that it is practicable at all levels of government. Take the governor, for instance. Every of his campaign promises must be kept on assumption of office. He also must factor in the yearnings and aspirations of the people from one community to the other. At the local government level, the chairman and his councilors must keep faith with their campaign promises, and ensure that each item or policy objective is fulfilled while in office. The rational demands of his people must also be articulated into concrete programmes and delivered to the people as part of the development strategy. All these can be done at town hall or village meetings with the various principals. If development projects are executed with all expert and professional advice incorporated in the planning and implementation stages, all loopholes for corrupt practices closed, then it would be difficult to have non-performing governors and local government chairmen in the states.

It is interesting to note that the Rivers State Governor, Rt. Hon Chibuike Amaechi has already taken the lead by organizing town hall meetings with communities, where opinions and suggestions on the way forward in the development agenda of the state is charted. I also noticed that the governor has followed, religiously, resolutions are such town hall meetings in the implementation of development projects, policies and programmes in the state. And I reason that this why Amaechi is doing well in all fronts.

I therefore recommend this governance strategy to all the newly elected local government chairmen and their councilors. If they adopt this principle, it would be easy to spread development across all the villages, communities and cities, and also reduce the level of friction and violence that have characterized our polity.

There is no doubt that cities such as Paris, Rome, London, Washington, DC, Tokyo, among others, were designed, built and refined by leaders who had a dream to create enviable cities for posterity. This is also the dream Governor Amaechi has envisioned for the Greater Port Harcourt City, and other adjoining towns. He is already restoring the Garden City status of Port Harcourt, and transforming Port Harcourt and Obio/Akpor to mega-cities. Methinks the new local government chairmen can set for themselves the agenda to work assiduously and selflessly to make their local governments models for other states to emulate.

From the foregoing, one can boldly draw the conclusion that governance in Nigeria is daily going through a series of refinement. But such refinement cannot be far-reaching if the people are not carried along. Happily, the series of elections this year have come and gone, with the electorate clearly and freely making their choice of leaders at all levels they want to lead them in the next four and three years at the federal and state as well as local government levels. Yes, the elections have been adjudged the freest, fairest and most credible in Nigeria’s democratic history.

But it is important that such leaders go one step further by making the people to effectively participate in the governance of their states. This is because it is only when that happens through the four-year or three-year tenure that the people can joyfully heave a sigh of relief, and be bold enough to say, indeed, that democracy is truly, “a government of the people, by the people, and for the people.”

Imegi, lecturer, Rivers State College of Arts and Science, Rumuola, resides in Port Harcourt.

Thaddeus Imegi

Opinion

Protecting Nigeria’s Democratic Space

Published

2 days ago

November 9, 2026

The Tide

Quote: “Democracy is not secured by the silence of opponents, but by their freedom to organise, speak and compete without fear. When intimidation replaces argument, the whole nation loses.”

As the 2027 general elections draw nearer, reports of attacks on opposition supporters, disrupted meetings and restrictions on political activities raise serious concerns about Nigeria’s democracy. From Akwa Ibom and Cross River to Enugu, Kaduna, Sokoto and Kebbi, recent developments test citizens’ freedom to organise and campaign. Each incident requires impartial investigation; together, they demand national attention. In Akwa Ibom, police ordered political parties and groups to suspend and reschedule rallies, meetings and processions approved for October 1, citing intelligence about possible security threats. The directive affected a planned two-million-man march in Uyo organised by the Obidient Movement in support of Nigeria Democratic Congress (NDC) presidential candidate, Peter Obi, and running mate, Rabiu Kwankwaso.

Organisers said they had prior approval and spent over N20 million mobilising supporters across the state’s 31 local government areas. Police described the measure as precautionary and applicable to all groups. Although public safety matters, restrictions must be necessary, proportionate and must not deny a fair platform to all and sundry. Cross River presented a disturbing picture on November 4. Peter Obi’s NDC convoy was reportedly attacked around Watt Market in Calabar, where suspected hoodlums threw stones and other objects at vehicles and supporters. Windscreens were damaged and supporters reportedly injured. Police confirmed the attack and arrested a 27-year-old suspect, while investigations continued. That day, tension also arose when NDC supporters and an APC group conducting a road walk converged around Metropolitan Hotel.

Police intervention reportedly prevented a wider confrontation. There were suggestions that the convoy’s attack, arose from internal disagreements within the NDC. All that require impartial investigation. In Enugu, suspected armed hoodlums reportedly stormed an NDC ward meeting at Ndiuno-Obuoffia, Nkanu West, on September 12 and opened fire, injuring two attendees. That day, a separate Peoples Democratic Party gathering at Agbani was disrupted, with canopies and chairs destroyed. Police confirmed both incidents and ordered investigations, although they said organisers had not requested security coverage. The attackers’ political affiliation had not been established.

In Kaduna, the ADC accused security personnel and others of intimidating supporters during a September gathering. Police said tear gas was used only after protesters blocked a major road and public order deteriorated. These conflicting accounts make transparent inquiries essential. Sokoto and Kebbi have added to the alarm. Ahead of the ADC’s November 4 campaign rally in Sokoto, the party alleged its office was sealed, delegates’ accommodation disrupted and supporters subjected to hostility. The state government disputed key claims, citing a property dispute over the office and denying it directed hotels to reject ADC guests. Amnesty International reported that at least two suspected ADC supporters were allegedly shot along the Wurno-Sokoto Road and vehicles conveying supporters attacked in Tambuwal.

These claims require prompt verification and accountability where wrongdoing is established. On November 5, the ADC campaign convoy of Atiku Abubakar was attacked in Birnin Kebbi. Amnesty International said footage it reviewed showed armed men attacking vehicles, striking people with cutlasses, blocking roads and targeting journalists’ equipment. Cameras, tripods and recording tools were reportedly destroyed. The organisation warned that such violence threatens opposition parties’ rights to association and peaceful assembly. Coming a day after the Calabar attack, the incident reinforces the urgency of protecting political activities nationwide. These are not merely partisan disputes. Section 40 of the Constitution guarantees freedom of assembly and association, including the right to form or belong to a political party, while Section 39 protects expression.

These rights apply equally to government supporters and opponents. Democracy cannot flourish if only the powerful or popular can assemble. Public safety must not become a pretext for arbitrary restrictions. Governors must keep state institutions and security outfits neutral. Police and other agencies must protect lawful gatherings, prevent attacks and investigate allegations without fear or favour. Where threats exist, authorities should provide security and engage organisers rather than impose blanket restrictions. Political parties must discipline supporters, reject thuggery and avoid inflammatory language. The media and civil society should distinguish facts from allegations while demanding accountability. Political intimidation discourages participation, deepens distrust and drives voters into apathy. It can also create conditions for disputed results and violence.

No ambition, party or candidate is worth a Nigerian life. The 2027 elections must be a contest of ideas, competence and public service, not fear. Every attack should be investigated consistently, transparently and without political favour, perpetrators brought to justice and citizens’ rights protected. Safeguarding democratic space is not a favour to the opposition; it is a constitutional obligation owed to all Nigerians. The ballot must decide political contests, not thugs, threats or abuse of state power.

By: Sylvia ThankGod-Amadi

Opinion

Professor Kamene Okonjo: A Life Beyond Motherhood

Published

1 week ago

November 2, 2026

The Tide

Quote “Professor Kamene Okonjo’s life was a testament to the power of scholarship, courage and service. Beyond raising a daughter who would attain global prominence, she distinguished herself as an accomplished sociologist, an advocate for women’s empowerment and a royal matriarch whose remarkable journey included surviving a kidnapping at 82. At 96, she leaves behind a legacy that transcends family ties and deserves enduring recognition.”

Some women leave behind more than a family name. They leave behind a legacy of intellectual accomplishment, courage, service and commitment to humanity that deserves to be celebrated long after their departure. Professor Kamene Okonjo, the renowned sociologist, women’s rights advocate and mother of Dr Ngozi Okonjo-Iweala, Director-General of the World Trade Organisation (WTO), was one such woman. Professor Okonjo died on Friday, October 23, 2026, at the age of 96. Her death was announced on Sunday October 25, 2026 by the Umu Obi Obahai Royal Family of Ogwashi-Uku Kingdom in Delta State. Her passing has drawn tributes to a life distinguished by academic excellence, dedication to family, community service and the advancement of women.

Yet, to remember Professor Kamene Okonjo merely as the mother of one of Nigeria’s most internationally recognised women would be to tell only a part of her story. She was an accomplished academic whose contributions to sociology earned her recognition beyond Nigeria. Her lifelong interest in women’s rights and empowerment reflected a conviction that women deserved opportunities to develop their abilities and contribute meaningfully to society. Her life demonstrated that a woman could combine professional distinction with family responsibilities and traditional obligations without allowing one aspect of her identity to diminish the others. She occupied a place in the academic community while remaining a respected figure within the royal institution of Ogwashi-Uku.

Professor Okonjo was the beloved wife of the late Professor Chukwuka Okonjo, a distinguished scholar and former Obi of Ogwashi-Uku. Their marriage lasted 66 years, representing decades of companionship, family building and shared responsibilities. Together, they raised children who made their own contributions to society, including Dr Ngozi Okonjo-Iweala, who served as Nigeria’s Finance Minister before becoming the first woman and first African to lead the WTO. Her daughter’s international accomplishments have naturally brought additional attention to the family. However, the late professor’s own scholarly achievements and advocacy for women’s advancement deserve recognition in their own right. The achievements of children may bring honour to their parents, but they should never obscure the individual contributions of those parents.

one of the most dramatic chapters of her life occurred in december 2012, when she was 82 years old. On December 9, 2012, Professor Okonjo was kidnapped in Delta State, an incident that attracted national and international attention. Her abduction was particularly disturbing because of her advanced age and the public position occupied by her daughter, who was then serving as Nigeria’s Finance Minister under President Goodluck Jonathan. Reports at the time indicated that her abductors demanded a substantial ransom. The incident also generated widespread concern about insecurity in the Niger Delta and the vulnerability of citizens to kidnapping. For five days, the family endured uncertainty over her whereabouts and safety. The situation became a major national concern, with security agencies intensifying efforts to secure her release.

On December 14, 2012, the then Delta State Governor, Emmanuel Uduaghan, confirmed that Professor Okonjo had been released. According to reports, she was dropped off near her residence. The governor attributed her release to pressure from security operatives, although the precise circumstances surrounding the incident remained unclear. Her release brought relief to her family and the wider public. At 82, she had survived an ordeal that exposed the frightening reality of kidnapping in Nigeria. Her experience remains a reminder that insecurity does not discriminate by age, social standing or family background. Nearly 14 years later, Professor Okonjo’s death at 96 closes a remarkable chapter in the story of a woman whose life encompassed scholarship, motherhood, royal responsibilities and personal resilience.

She leaves behind children, grandchildren and great-grandchildren, as well as a legacy that extends beyond her immediate family. The royal family described her as a woman of exceptional intellect, humility, compassion and grace. These qualities, alongside her academic achievements and commitment to women’s empowerment, form an important part of her enduring contribution. Her passing also offers an opportunity to reflect on the often-overlooked contributions of women whose influence may be overshadowed by the public achievements of their relatives. Behind many prominent Nigerians are parents, mentors and family members whose sacrifices, values and personal accomplishments helped shape their own journeys.

Professor Kamene Okonjo deserves to be remembered not simply because she was the mother of a globally influential woman, but because she was herself a scholar, an advocate and a woman who lived through extraordinary circumstances with dignity. At 96, she had completed a long journey marked by intellectual distinction, family devotion and service. Her story reminds younger generations that a meaningful life is measured not only by longevity or public recognition, but also by the knowledge imparted, the people encouraged and the causes advanced. As the Okonjo family and Ogwashi-Uku Kingdom mourn their matriarch, her life offers a fitting lesson: true legacies are built through years of purposeful living, and their influence continues long after their authors have departed. May her soul rest in perfect peace.

By: Sylvia ThankGod-Amadi

Opinion

On Ancestrial Worship: My Take

Published

1 week ago

November 2, 2026

The Tide

Quote: An African who invokes the spirits of his ancestors is branded an idolater, yet Christians invoke Abraham, Isaac and Jacob in prayer. Why is one tradition revered while the other is condemned?”

This is the concluding part of this story, published first in our October 30, 2026 edition.

… Given the fact that I was the chairman of the Sports Committee of Rivers State School of Basic Studies (SBS no Captain Elechi Amadi Polytechnic CEAP) and the Commissioner of Youths and Sports was billed to flag off the school games that day, I could not join them on the trip. It was in view of the above reality that I planned the return trip to Owerri for Wednesday. Resultantly, I asked them to keep the date since Chief Abasi was part of the process, knew the venue and had the details of the contract. They pulled off the short driveway and I waved them goodbye; I watched the beautiful and effervescent Auntie Alice, the diligent and organized Chief AM Abasi and the very dutiful driver roll out of the gates of SBS compound on the journey to Owerri.

At the end of the visit by the Honorable Commissioner and the hectic day of the flag off, I retired to my apartment. At about 7.30pm, the phone rang, I picked and it was the unmistakable voice of Chief Ranami Abah; he sounded relieved. In some excitement, he said “Ehe, Jason, you people are back”. I answered in the negative and explained why I did not travel with them. In a voice laden with worries, he narrated all the efforts he had made to reach them and wondered if I could Mr. Nwaorgu. Unfortunately, I only had Nwaorgu’s office number and didn’t know if he had a phone at home. I quickly drove to Chief’s house where his friends had gathered. HE Melford Okilo, HRH Ere, Dr. LongJohn etc. were there and thoughts went in every direction.

Back to my apartment, at about 1am, a dog barked in the direction of the school gate. In the stillness of the night, the bark echoed and reverberated across the campus. Shortly thereafter, another dog barked and then another and, in what came across as a relay, the barks came towards the direction of my area of the compound. As soon as the next-door neighbor’s dog stopped barking, there was an eerie sign of non-human presence in my bedroom. Christy, my spouse, sat up quickly in bed and nervously said “I can perceive Auntie Alice’s perform”. At that, I sat up immediately and having had OBE at Georgetown University Medical Center, Washington DC in May 1975, I knew that consciousness survives the death of the human body. With the eerie presence coupled with Christy’s observation, I spoke thus: “Auntie Alice, you can see and hear us but we can neither see nor hear you.

Under normal circumstances, you should not see us the way we are now. You have left your body in what we refer to as death but you know that your spirit is still alive. By coming close to us, you could hurt us without meaning to. So, go on in your new setting. I promise to ensure that Chief gives you a befitting burial”. At that point, the air of strange presence cleared, the dog next door barked and the relay of barks commenced in reverse order until the dog at the gate barked. In total shock, Christy looked at me with wide eyes and, in Ogbia dialect, she nervously muttered a sentence that included a word that means “wizard”. By the way, Auntie Alice had visited me once and, in a very pensive mood, told me that she knows that she will die before Chief.

That all she asks is that Chief should give her a befitting burial. Christy and I sat frozen; it was obvious to us that Auntie Alice had died. What about Chief Abasi and the driver? Our thoughts went wild in every direction until we fell asleep. The next morning, Christy and I went to Chief’s house where his friends and relatives had gathered; the atmosphere was dreary and everybody wore a long face and talked In whispers. Christy and I knew something they didn’t but we kept it to ourselves. At about 8.30am, I put a call across to Mr. Nwaorgu and the chilling truth came out: Chief Abasi and Auntie Alice did not keep the appointment; not on Wednesday neither on Thursday. A search party, which Chief insisted on leading, set off on the route of the journey.

For some reason that I do not recollect now, I was not part of the party. As the search party found out, at Umuapu, the blue Peugeot 504 rammed into a stationery truck. Auntie Alice and Chief Abasi died on the spot; the driver, who survived the collision, died on the way to the hospital at Owerri. Today, I recollect vividly that throughout that experience, I did not pray to God or to Him through Jesus Christ not to talk of the Virgin Mary of Catholicism. This is not to say that I do not believe in God; I do without any reservation whatsoever. I even pride myself saying that I believe in God more that a majority of the Clergies and Clerics that abound in institutional religion. However, I consider the issue of Jesus being “the only begotten Son of God” through whom I must pray, as preposterous and anti-Christ.

I believe that everyone in humanity is directly connected to the Divine. Therefore, we do not need any intermediary, not the priest, Jesus, Imam or whoever to connect with the Source if only we keep clean this Temple of God, which our soul occupies for now. In the universality of the ministry of Jesus, he did not claim divinity and an object to be worshiped, NO!!! Rather, he gave humanity an effectual template through which to strive and achieve what he achieved and even more. Hear him “Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do” (John 14:12) Osai and his son Lazarus heard my cry and, I believe, played a role in the mystery of the narrative; Auntie Alice listened to me and heeded my advice.

Our ancestors have not gone far from us. They exist in another dimension from which they see and influence our daily lives in this dimension in the multiplicity of dimensions in God’s creation. Metaphorically and allegorically, Jesus referred to this as “many mansions in my father’s house (John 14:2). My advise to the reader is thus: in your daily prayer to God, feel free to invoke the spirit of your ancestors; they are here with us and they know and understand our problems and feel for us much more than Abraham, Isaac and Jacob. With a clean heart, mind and hand; with absolute belief in God and with a spirit of gratitude and contentment you command your circumstance. “He that hath ears to hear, let him hear”.