The illegal practice of bunkering has not only threatened our environment but also poses significant social and economic challenges to our residents. It is imperative that we call attention to this troubling issue and seek immediate action from the government to protect our community and restore order.
Bunkering, which is the illegal siphoning of crude oil from pipelines, has become an increasingly prevalent issue in the Okrika community. While those who engage in these activities may perceive them as a quick source of income, the long-term consequences for our community are devastating and far-reaching. The environmental impact cannot be understated; spills and leaks from bunkered oil, contaminate our land and water sources, seriously endangering and damaging the traditional fishing practices that have sustained our families for generations.
Fishermen, who have historically depended on the bountiful waters surrounding Okrika, are witnessing lessening fish populations as a direct result of pollution caused by bunkering. Many families who depend on fishing for their livelihoods are now struggling to provide for their loved ones, leading to increased poverty and economic instability. Moreover, the social effects of illegal bunkering are equally distressing.
The increase of illegal activities linked to bunkering fosters a culture of violence and crime, significantly undermining the safety and security of our residents.
There have been reports of violent clashes between rival groups, cultists fighting for control over illegal bunkering routes which have become alarmingly frequent, instilling fear and uncertainty among community members. Additionally, the lure of quick money from illegal bunkering has led to increased involvement of younger people compromising their future and perpetuating a cycle of poverty and crime that is difficult to break.
Despite the situation our community faces, it seems that government intervention has been insufficient. Local and federal authorities must take immediate and proactive measures to terminate this illegal practice and protect our community from its destructive consequences. Firstly, there needs to be a comprehensive crackdown on bunkering operations. This requires not only increased surveillance and policing of affected regions but also a robust collaboration between security agencies, community leaders, and local stakeholders. It is essential to dismantle the networks that facilitate these illegal activities and bring those responsible to justice.
Moreover, the government should invest in community awareness programmes to educate residents on the severe dangers of bunkering, informing them about the environmental risks, legal consequences, and health hazards associated with this practice. Such educational initiatives could empower community members to resist the temptation of engaging in illegal activities and help cultivate a culture of responsibility and protection for our environment.Alongside these efforts, significant measures should be taken to restore and rehabilitate the environment. This includes thorough cleanup initiatives in areas affected by oil spills and ongoing pollution, as well as long-term environmental restoration projects to recover the damaged ecosystems that sustain our community. Furthermore, the government needs to provide support and assistance to local fishermen and businesses adversely affected by the damage caused by bunkering. Initiatives such as grants, low-interest loans, and technical training programmes can help families regain their footing economically and help restore their livelihoods.
The issue of bunkering in Okrika is not merely an environmental concern; it is an urgent social and economic crisis that demands our collective attention and response. I implore our government representatives to take decisive action to protect our community, rehabilitate our environment, and ensure a brighter future for the residents of Okrika. We must work together, steadfast in our resolve to combat this menace and create a safer, more prosperous community for generations to come.
Together, we can seek solution to alleviate this crisis, restoring hope and opportunity for all, both the indigenous and non-indigenous people in Okrika.

Grace Thompson
Thompson, an intern with The Tide, resides in Port Harcourt.

The alarming surge in the sexual exploitation and over exposure of children and preteens to explicit content is a crisis that cannot be ignored. The case of a preteen moimmoin seller, nicknamed ‘Apeke’ and widely referred to as “Oriyomi Hamzat’s wife,” exemplifies the disturbing trend and serves as a clarion call for action.
Through the powerful medium of Kokoro Alate, a popular radio programme anchored by Oriyomi Hamzat on Agidigbo FM, numerous cases of child sexual abuse, exploitation, and moral decay have been brought to public attention.
Hamzat’s programme has highlighted heartbreaking stories such as fathers sexually abusing their daughters and siblings engaging in inappropriate relationships—grim realities that underscore the depth of the crisis.
One particularly troubling episode involved Apeke, a preteen moimmoin seller, whose viral videos revealed not only her inappropriate use of sexually suggestive language and songs but also the alarming reaction from the public. Instead of eliciting collective concern and condemnation, her actions triggered widespread amusement, with many adults viewing her performance as mere entertainment.
In her song, Apeke referred to herself as the “wife” of Oriyomi Hamzat and other imaginary lovers, singing lyrics laced with innuendos, including inviting Hamzat to rest on her ‘fragile chest.’ She even questioned a man about the balance in his bank account, showcasing a precociousness far beyond her years.
These are clear indicators of a child who has likely been exposed to inappropriate content or worse, possibly experienced exploitation.
While Hamzat commendably promised to sponsor her education and give her a better future, this incident raises broader questions about the systemic failures that leave children like Apeke vulnerable. It is common knowledge that children who hawk goods on the streets are at significant risk of sexual abuse, exploitation, and loss of innocence.
This situation demands a multifaceted and urgent response. The government, particularly,  the Ministry of Women Affairs, and the Ministry of Youth, must collaborate with individuals like Oriyomi Hamzat to rescue vulnerable children, rehabilitate those who have been abused, and address the root causes of this crisis.
Proactive education and counselling must be prioritised by engaging experts in early childhood education and teenage counselling. These professionals can design programmes that educate children, parents, and communities on the dangers of sexual exploitation and foster safe, nurturing environments.
There is also an urgent need to regulate children’s exposure to explicit content on social media and other platforms. The government and media organisations should launch awareness campaigns to address the psychological damage caused by overexposure to such content.
Parents play a critical role here and must take responsibility for monitoring their children’s use of and exposure to social media to safeguard their innocence and well-being.
Support systems for victims are essential. Many children have endured trauma and require counselling, medical care, and reintegration into society. The establishment of safe spaces and robust support networks will help these children recover and rebuild their lives.
Finally, law enforcement agencies must act decisively to prosecute individuals who exploit children, whether they are guardians, relatives, or strangers. Strengthening community vigilance and the legal framework is vital to preventing abuse and ensuring justice for victims.
The case of Apeke is not just about one child; it is a reflection of a society at a crossroads. Will we allow our children’s innocence to be eroded further, or will we stand together to protect them? This is the time for bold, decisive action.
As John Adams aptly stated, “It is more important that innocence be protected than it is that guilt be punished.”
Let us ensure that no child is left unprotected or unheard. The future depends on what we do today.
Ladigbolu, a teen counsellor and early childhood educator, wrote from Lagos.

Remi Ladigbolu

The world emptied at the Vatican City, Rome, Italy last week for the burial of late Pope Francis, the head of the Catholic Church worldwide who died on April 21. Foreign delegates from 164 countries attended the funeral. Among them were the President of the Nigeria’s Senate, Godswill Akpabio, the Minister of State for Foreign Affairs, Bianca Ojukwu, the Catholic Bishop of Sokoto Diocese, Hassan Kuka and other politicians, who were there on behalf of President Bola Tinubu and the entire nation.
Right from the day the Pontiff passed on, through the days preceding his burial, till the day his corpse was laid to rest and uptill now, a lot has been spoken about his great leadership qualities which stood him out among many other leaders in the world.
Some say that in a world increasingly defined by power struggles, materialism, and political division, Pope Francis stood as a rare symbol of humility and selflessness. Since his election in 2013, he redefined what it meant to lead not just a church, but a global moral community. More than just a spiritual figure, Pope Francis was a powerful voice for the voiceless, championing compassion, justice, and mercy.
Others say that from the very beginning of his papacy, Jorge Mario Bergoglio—Pope Francis—made clear that he intended to chart a different course. Choosing to live in the modest Vatican guesthouse rather than the opulent Apostolic Palace, he signaled that his papacy would not be about grandeur. He traded the red papal shoes for simple black ones, and when he was introduced to the world, he asked the crowd to pray for him before offering his own blessing. These symbolic acts spoke volumes about the kind of leader he aspired to be.
Perhaps, the most talked about quality of the cherished leader was his humility. In him, humility was not theoretical but practical. He repeatedly called for a “poor Church for the poor,” aligning the Catholic Church more closely with the needs of the marginalized. Whether washing the feet of prisoners on Holy Thursday or visiting refugee camps, Pope Francis embodied a theology that demands solidarity with the suffering.
Equally mentioned was his selflessness in the face of complex global challenges. He did not shy away from controversial topics—climate change, economic inequality, migration, and even internal Church reform. His encyclical Laudato Si’ challenged both political and economic leaders to treat the planet with reverence, not exploitation. He advocated for inclusive dialogue, calling on governments to welcome migrants as fellow human beings, not burdens.
The passing of Pope Francis indeed marked the end of an era defined by humility, moral clarity, and an unwavering commitment to justice.
nd the question for Nigerian leaders both those present at his funeral and those that couldn’t be there, both political, religious and traditional leaders and indeed all Nigerians is, what lessons can the country learn from the life of the Pontiff? How can we embrace his lifestyle to transform our national fabric?
Pope Francis showed the world that true leadership is rooted in service, not in pomp or power. He declined the luxuries of the papal palace and chose to live among the people. Our leaders, notorious for their obsession with opulence and entitlement, must learn that leadership is not about status symbols—convoys, sirens, and security details—but about responding to the needs of the people with empathy and action.
In a country where public officials often equate success with extravagance, the lifestyle of Pope Francis should teach us that simplicity does not diminish influence. He wore modest clothing, drove a humble car, and redirected attention away from himself and toward the marginalized. Even at death, his coffin was made of simple wood. If our leaders, contractors, heads of institutions and others can practice such simplicity, certainly more resources will be available for education, health, and infrastructure. Nigerians will stop dying of hunger because there will be enough money to invest in farming and other agricultural activities.
Pope Francis was a champion of the poor, migrants, and the forgotten. He spoke boldly against exclusion, even within the Church. As a matter of fact, many Catholics, particularly the divorced and the civilly remarried who could not receive communion, started receiving communion. A close childhood friend of mine belongs to this group. After her first marriage crashed, she remarried but could no longer receive communion until Pope Francis’s Amoris Laettia (The Joy of Love) document of April 8, 2016, began to reshape in our local parishes.
Ours is a deeply divided nation—ethnically, religiously, and politically. Our leaders must rise above sectional interests to promote inclusion, heal old wounds, and govern with the common good in mind. The practice of one law for one tribe or a particular section of the country and other for others should be jettisoned.
Expectedly, Pope Francis’s papacy was not without challenges. Scandals within the Church, resistance from conservative factions, and geopolitical tensions tested his resolve. Some critics even said that his positions were too progressive, even disruptive. Yet even in the face of criticism, he maintains a posture of listening, forgiveness, and dialogue. He did not back down from calling out injustice, environmental degradation, or corruption.
Nigerian leaders should stop prioritizing personal survival over national progress. Currently there is a defection wave going on in the country. Political leaders are dumping the political parties under which they were elected by the people to join other political parties. How do their actions benefit the people that elected them? Some Nigerians for tribal reasons and political profiteering will choose to keep mum in the face of injustice against their fellow citizens. Just as Pope Francis, speaking and acting against injustice—no matter the cost—should be the standard, not the exception if Nigeria must move forward as a united entity.
Another striking attribute of Pope Francis was his ability to listen, dialogue and foster peace. He was a bridge-builder. He engaged atheists, Muslims, and people of all cultures in meaningful dialogue all geared towards peace in the world. In a country as diverse as Nigeria, listening to opposing views and working toward peaceful coexistence should be second nature to our leaders, not an afterthought.
Nigeria will be a better, more progressive country if both the leaders and the led realize that everybody cannot be on the same side of a bargain. Dissenting voices must always be there. Diverse opinions must exist. The ability to tolerate these views and accommodate the opponents is one of the great qualities of a good leader. That, too, is a form of humility—not weakness, but the strength to lead with openness and grace.
Francis never forgot that he was accountable not just to the Church, but to God and humanity. Nigerian leaders, especially those who publicly profess faith, must internalize the idea that leadership is a sacred trust. Governance should reflect conscience and character, not just calculation and convenience.
Pope Francis’s message was simple yet radical: to be truly great, one must serve. In this, he channeled not only the spirit of St. Francis of Assisi, whose name he bore, but also the core teachings of the Gospel. He brought the Catholic Church closer to the people—not by changing doctrine, but by changing tone. His humility was not performative; it was deeply woven into his actions, his words, and his witness.
In honoring the legacy of Pope Francis, Nigerians—leaders and citizens alike—must embrace a new kind of leadership: one marked by humility, sacrifice, and service to others. His life reminds us that change doesn’t begin with policies alone; it begins with character.
Adieu Humble Holy Father

By; Calista Ezeaku