Opinion
Rediscovering Social Consciousness
Animals cannot attain
self-consciousness and so are incapable of performing moral acts. Unlike animal, right from conception every human person has the imprint of the eternal law. Through this inborn lights, humans receive a natural instruct to act or behave as befit their nature and to live according to reason. This spark which was not quenched even in the heart of Cain when he was driven out of paradise as known as the conscience.
The term conscience is derived from the Latin word “Conscientia” (synthesis in Greek) meaning awareness. Conscience is a name for the function of distinguishing between right or wrong. It is the norm of morality for human action. Through the force and affluence of this interior eye or visual capacity, the human person is guided in the path of common good. The universal principle of the conscience is that the good must be done and evil must be avoided. The conscience is capable of living or dying. Thus, when one fails to enlighten or listen to the conscience, it defies and so that person denigrates to the level of an animal. This explains why some people feel their short coming more accurately than others.
The traditional African Society understood these principles very well in the good old days, Africans were known for their clear concept of the universe and of the principles of ontological balance. The African world view of man and of the universe was holistic because it was based on unanimism and communalism. Deep sense of solidarity and oneness of voice was the order of the day. According to Joseph Fairan in his book titled “Foundation of African Communication: with examples from Yoruba culture”, in the traditional African Society there was a kid of co-existence between the society and the human person, a shared view of the world to which the idea of the individual as a separate being from the unified bording force was foreign. Thus, the reality of the communal world took precedence over the reality of the individual life because the emphasis was on the social norms of the community rather than on individual pleasure. Obligations were expected from the individual and the community was supreme and so can make or unmake the individual. Consequently, person hood was earned and not simply given because one is born of human seed. Such was the dignity of the human person in the traditional African society.
However, in recent times, social consciousness is on the verge of extinction. Some scholars attribute this to some bitter experiences the Nigerian society has gone through in the past that influenced it greatly, such as colonialism.
According to Igboanusi, the Colonialists were the camouflage of liberation freedom but the consequences of their individualism destroyed traditional norms and brought a lot of damage to the African society so that many of the norms are either crocked down or even ridiculed. Thus, the African society not only face identify crisis but are also unable to give the people proper direction because its objectivated meaningful social order has been unsettled.
Consequently, new morality with its tendency to focus on the freedom of individuals, on change and on the primacy of immediate personal value is now the order of the day. Actions are now justified based on their effectiveness and efficiency in bringing about some expected selfish ends. A typical example of this –survival of the fittest syndrome are the recent political unrests in the Ikwerre kingdom. The recent shooting in Nye Fli in Rumuporikon town of title Chief, Chief Anthony Owabie of his son because of diverse political interests easily come to mind. What on earth could push a father to shoot his own son or a brother to destroy the properties of his brothers. Our fore fathers will certainly turn in their grave in hearing this. These ugly incidents arrest only un African but are also unjustifiable.
Every culture has its values. Value is the way a culture propels itself. Thus, without these values, the human person loses his/her personhood and becomes an animal .
In African, life is the greatest value. Other values are peace, justice honesty, unity, wisdom etc. the present day African society has lost its values. The sin of this age is the sin of Adam and Eve. Everyday, in various places and profession, people struggle to be good.
Thus, falsehood, violence, terrorism, exploitation, arm and pa robbery are celebrated. People now kidnap their own kindred. Bribery and corruption is condoned even by those who should champion it. These people seem to forget that the fate of Adam and Eve can befall them.
For us to rediscover social unsciouness and our identify as Africans, we need to cultivate a society where morality can thrive. To this effect, tradition education should occupy a fundamental place in the upbringing of young people as it was is the past. People should be taught to respect our traditional values and to appreciate the harmony is the universe. Sanctions should be provided to deter and to nip in the bud any attempt to destroy the common good. This will inculcate in people ethical sensitivity and equally help them to become moral agent or persons capable of following the established moral codes of the society freely.
Obasi is of CIWA, Port Harcourt.
Marie C. Obasi
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Restoring Order, Delivering Good Governance
The political atmosphere in Rivers State has been anything but calm in 2025. Yet, a rare moment of unity was witnessed on Saturday, June 28, when Governor Siminalayi Fubara and Minister of the Federal Capital Territory, Chief Nyesom Wike, appeared side by side at the funeral of Elder Temple Omezurike Onuoha, Wike’s late uncle. What could have passed for a routine condolence visit evolved into a significant political statement—a symbolic show of reconciliation in a state bruised by deep political strife.
The funeral, attended by dignitaries from across the nation, was more than a moment of shared grief. It became the public reflection of a private peace accord reached earlier at the Presidential Villa in Abuja. There, President Bola Ahmed Tinubu brought together Governor Fubara, Minister Wike, the suspended Speaker of the Rivers State House of Assembly, Martin Amaewhule, and other lawmakers to chart a new path forward.
For Rivers people, that truce is a beacon of hope. But they are not content with photo opportunities and promises. What they demand now is the immediate lifting of the state of emergency declared in March 2025, and the unconditional reinstatement of Governor Fubara, Deputy Governor Dr. Ngozi Odu, and all suspended lawmakers. They insist on the restoration of their democratic mandate.
President Tinubu’s decision to suspend the entire structure of Rivers State’s elected leadership and appoint a sole administrator was a drastic response to a deepening political crisis. While it may have prevented a complete breakdown in governance, it also robbed the people of their voice. That silence must now end.
The administrator, retired naval chief Ibok-Ette Ibas, has managed a caretaker role. But Rivers State cannot thrive under unelected stewardship. Democracy must return—not partially, not symbolically, but fully. President Tinubu has to ensure that the people’s will, expressed through the ballot, is restored in word and deed.
Governor Fubara, who will complete his six-month suspension by September, was elected to serve the people of Rivers, not to be sidelined by political intrigues. His return should not be ceremonial. It should come with the full powers and authority vested in him by the constitution and the mandate of Rivers citizens.
The people’s frustration is understandable. At the heart of the political crisis was a power tussle between loyalists of Fubara and those of Wike. Institutions, particularly the State House of Assembly, became battlegrounds. Attempts were made to impeach Fubara. The situation deteriorated into a full-blown crisis, and governance was nearly brought to its knees.
But the tide must now turn. With the Senate’s approval of a record ?1.485 trillion budget for Rivers State for 2025, a new opportunity has emerged. This budget is not just a fiscal document—it is a blueprint for transformation, allocating ?1.077 trillion for capital projects alone. Yet, without the governor’s reinstatement, its execution remains in doubt.
It is Governor Fubara, and only him, who possesses the people’s mandate to execute this ambitious budget. It is time for him to return to duty with vigor, responsibility, and a renewed sense of urgency. The people expect delivery—on roads, hospitals, schools, and job creation.
Rivers civil servants, recovering from neglect and under appreciation, should also continue to be a top priority. Fubara should continue to ensure timely payment of salaries, address pension issues, and create a more effective, motivated public workforce. This is how governance becomes real in people’s lives.
The “Rivers First” mantra with which Fubara campaigned is now being tested. That slogan should become policy. It must inform every appointment, every contract, every budget decision, and every reform. It must reflect the needs and aspirations of the ordinary Rivers person—not political patrons or vested interests.
Beyond infrastructure and administration, political healing is essential. Governor Fubara and Minister Wike must go beyond temporary peace. They should actively unite their camps and followers to form one strong political family. The future of Rivers cannot be built on division.
Political appointments, both at the Federal and State levels, must reflect a spirit of fairness, tolerance, and inclusivity. The days of political vendettas and exclusive lists must end. Every ethnic group, every gender, and every generation must feel included in the new Rivers project.
Rivers is too diverse to be governed by one faction. Lasting peace can only be built on concessions, maturity, and equity. The people are watching to see if the peace deal will lead to deeper understanding or simply paper over cracks in an already fragile political arrangement.
Wike, now a national figure as Minister of the FCT, has a responsibility to rise above the local fray and support the development of Rivers State. His influence should bring federal attention and investment to the state, not political interference or division.
Likewise, Fubara should lead with restraint, humility, and a focus on service delivery. His return should not be marked by revenge or political purges but by inclusive leadership that welcomes even former adversaries into the process of rebuilding the state.
“The people are no longer interested in power struggles. They want light in their streets, drugs in their hospitals, teachers in their classrooms, and jobs for their children. The politics of ego and entitlement have to give way to governance with purpose.
The appearance of both leaders at the funeral was a glimpse of what unity could look like. That moment should now evolve into a movement-one that prioritizes Rivers State over every personal ambition. Let it be the beginning of true reconciliation and progress.
As September draws near, the Federal government should act decisively to end the state of emergency and reinstate all suspended officials. Rivers State must return to constitutional order and normal democratic processes. This is the minimum requirement of good governance.
The crisis in Rivers has dragged on for too long. The truce is a step forward, but much more is needed. Reinstating Governor Fubara, implementing the ?1.485 trillion budget, and uniting political factions are now the urgent tasks ahead. Rivers people have suffered enough. It is time to restore leadership, rebuild trust, and finally put Rivers first.
By: Amieyeofori Ibim
Amieyeofori Ibim is former Editor of The Tide Newspapers, political analyst and public affairs commentator
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