Opinion
On Immortalising Our Heroes Past
Reading Ibelema Jumbo’s WriteAngle: ‘We Need PHIA No More’ (The Tide, Monday 23/11/2020), was quite instructive. It is a reminder of an ancient culture that has refused to fade away: Hero Worship. A common example: Roman Emperor Nero who ordered the killing of whoever would not bow and tremble at the mention of his name. That was A.D. 54-68, but in 2020, UK Parliamentarians raised an issue of a Nigerian hero who had half of Nigeria’s Central Bank (CBN) in his pocket. Humans would quickly change their perception of true heroes if they have a glimpse of the records of custodians of global security dozzier.
Jumbo would tell us that “the naming of airports after the towns and cities in which they are located is fast going out of fashion”. Rather, he would ask: “who said that naming Omagwa airport for Alfred Diete-Spiff, Melford Okilo or even former President Goodluck Jonathan … would be indigenously incorrect?”. It is truly said that “Lives of great men remind us, we can make our own lives sublime”. But heroism is a different issue.
Historically, at the founding stage of Christianity many zealots engaged in acts of fanatical martyrdom solely to be immortalized or called “saints”. At the Council of Constantinople, 553 A D there was almost a fight as church leaders presumed to decide what would be allowed to be true. That was how the issue of reincarnation was expunged from Christian creeds by the belligerent posturing of a small but powerful group of clerics. Not only that power wins arguments but political heroism is a commercial commodity.
As an experienced journalist, Ibelema Jumbo should know how arm-twisting tactics can turn truth into falsehood by power holders. He would also know how ‘WriteAngle’ audacity in journalism can be dangerous. With late Dele Giwa as an example, it is easy to know how jittery power-holders can be with inquisitive cats who have damaging records. Let him also learn from Shakespeare that “the merit of service is rarely attributed to the true and exact performer “. The intelligent class in a society should be able to see beyond hypocritical and mundane posturing and grand-standing common in Africa.
When Great Britain ruled the waves, great pirates were given national honours for acts of brigandage and plunder which brought cash into the nation’s coffers. Similarly, the founding of America, Australia and New Zealand, involved acts of unspeakable inhumanity against aborigines. Matabele Land in South Africa was called Rhodesia after the hero who plundered the gold of the land. Human history is full of such plight where might is right.
The world of politics and economics are full of intrigues, whereby fair can be foul and foul fair, Ibelema Jumbo must have heard the old cliché that “behind every great wealth, there is usually a crime”. Neither is he unaware of what sociologists call elitism and its driving ideology. There are numerous crooked ways, including the rigging of elections, by which great ones become great. A school pupil once asked a history teacher why someone was called Alexander the Great, and the teacher said that it was because he killed many people.
Obviously some people are born great and do great deeds, for the benefit of humanity. Neither is it indigenously incorrect to honour folk heroes. Rather, it is the politicization and commercialization of national honours which breed the culture of hero-worship and other abuses. Dr Goodluck Jonathan’s immortal statement of his ambition not worth the blood of anyone, marked his greatness and nobility of soul. Neither would naming any national monument after him do him more credit than the nobility of his character had already depicted. Sponsors of immortalization projects are usually praise singers.
Late Professor Tam David-West sought to be given a cremation burial as a symbol of what he stood for. He would say that greatness lies in unassumingness and that peoples’ works and the values contained therein should speak for them. Similarly, Francis Bacon of Britain, disgraced in office for bribe-taking through conspiracy, gave humanity the true meaning of greatness. David-West had a similar experience with a cup of tea and a gold wristwatch as the bribe that he took from foreign oil buccaneers.
Great and knowing ones like Bacon, using Shakespeare as a medium, would tell us that “men’s evil manners live in brass; their virtues we write in water”. Same sublime truth is repeated: “I come to bury Caesar, not to praise him. The evil that men do lives after them; the good is oft interred with their bones”. It is more human to bloat the wrongs of others rather than give them credit for their virtues. The other political extreme is immortalization as window-dressing.
Nigerian currency notes bearing faces of Nigerian heroes by the present devalued status of the naira, is a symbolic testimony of the error of immortalization. Similarly, Nigeria’s National Honours lists bear names of heroes and patriots. The likelihood is that unsung and unknown heroes live and die with happier memories, rather than have wrong human assessment.
During the Vietnam War, Mandarin system featured as a form of corruption. It had to do with influence-peddling whereby a high public official uses his position and power for personal good. Thus greatness and heroism become idle impositions. The history of elitism has to do with the Mandarin culture whereby power and wealth determine who the great and beautiful ones are. Those excluded from the club are nobody’s heroes. Wheeler-dealer game!
There was an ancient mockery whereby name and place of origin determined the worth and value of an individual. That was how the question arose: “can any good thing come out of Nazareth?” while acts of heroic patriotism should be appreciated and valued, hero worship must be discouraged as well as image laundering.
.Dr. Amirize is a retired lecturer, 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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