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Reforming Nigerian Youth (I)

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There is no gainsay
ing the fact that youth of a nation represent and stand as the pillar and the future leaders of that nation.
If the youth of a nation have failed in their responsibilities and are weak, what then, do that nation hold for a better tomorrow?
According to the wall Street Journal (April 6, 1990), one may define the Ideal Youth as a balanced individual exhibiting a highly spiritual life, informed by absolute moral values and whose behaviour demonstrates qualities such as righteousness, honesty, humility and conscientiousness in everything he or she does. It is clear that the above attributes are contrary to the attributes seen in 70 per cent of our youth today.
It is obvious and unarguable that today, our youth are facing a lot of challenges which include identity crisis. Identity is one of the vital things any individual should have one without identity, is lost. It is obvious that most of our youths have lost their identity directly or indirectly, most especially in terms of our culture and tradition.
It is regrettable that our today’s youth now practice and prefer the western,  culture, abandoning our own culture, Traditions are no more valued in our society today. How many of our youth can proudly speak their dialect. How many of our youth know about the customs and traditions of their people? Strange enough most of them are not even interested in having a view about it.
Today, our youth no longer value the traditional marriage. When they are just able to do the white man’s tradition, white wedding as they will call it, they won’t bother again about the traditional ceremony in as much as they have seen the bride’s parent.
Unknown to them that our traditional marriage have greater significant than the white wedding because that is the white man culture.
This is critical in our country because we consider the whiteman’s culture to be superior and we have taken all their words hook, line and sinker. They use the name of Christianity to term our culture evil and bad. Yes, there are some repugnant culture that should be abolished, but there are basic culture that easily tells where one hails from.
How many people or youth still value our native attire? How many  people still offer cola nut as a mark of welcome to visitors?
How many of our youth still bow when greeting their elders?
Much as it seems, parents contribute greatly in pushing our culture away from our youths and children. Some parents want their children to learn the whitemans’ language before their dialect. If by tomorrow the children cannot speak their dialect how then can they teach their own children their dialect? If parents still practice and teach their children their basic culture and tradition, most of these atrocities committed by youths will not be in the increase.
Government should ensure that our Nigerian Languages and culture are strictly taught in our various institutions, from nursery to tertiary. On their own part, young parent should not stop the flow of our culture and tradition to their children. Our culture is our identity, and our identity is our pride and it should be valued.
Another area is moral conduct. Our today’s youth lack morals in terms of speech, behaviour and dressing. Foul language has become the order of the day. They lack respects.
Today’s youth, especially boy no longer prefer to feed on vegetables, foods. Rather, they spend their whole money to feed on drugs, alcohol and cigarette even when they are aware that these habits are detrimental to their health. And this is why Nigerian youths die young.
But giving this case a closer view, one will agree that taking drugs alcohol  and cigarette is not bad, but what makes it bad is when it is abused.
You will agree with me that to an extent the Nigeria military force have hand in this together with some top officials and eminent people in the society. The military men started misusing it and are still doing so, they take it to get themselves high, so they can freely intimidate civilians without fear. When some civilian youths who look up to these military men as role model find out the secret, they freely gave in to the behaviour.
It is all too well known that drugs like cocaine have been banned in this country, so how then do some youths still get access to them. It is obvious that some custom officers and other security personnel are not doing their work loyally.

Ikejemba, writes from Tansian University.

Now government is using force to stop these immoral conducts. How can they be tackled when thye themselves are the law breakers?
Something is dirty we use water to wash it. When water is dirty what shall we use to wash it? So the Economic and Financial Crimes Commission (EFCC) should look out and lets call a spade a spade.
In the aspect of dressing, most youth are yet to realize that there is more to decency. Skimpy, wears, nude dressings and sagging have become the order of the today’s fashion.
Little do they know that it exposes them to sexual harassment and depicts irresponsilities. It is said that the way you dress shows who you are and determines the manner of approach to you.
If you are not a prostitute and you dress like one, people will definitely address you as a prostitute. Similarly, if you are not a criminal and you dress like one, obviously, people’s eyes will be on you.
It is sad that some parents are the ones encouraging these. Even fashion designers are themselves not helping matters at all. They unveil designs neither they nor their children would wear.
Are nude dressing and fashion pant of civilization? Government should check the activities of fashion designers in Nigeria.
Some lecturers in some of our various institutions permit any kind of dressing code into their lecture hall. Yes, it is a university and everybody has his/her own life to live the way they want. But they are still student. So a student should dress like a student when coming from lecture and not dressing like a party order. If some parents could not pass such conduct to their children, institutions should help as they are citadels of learning.
Worse still, is the negative impact of electronic and social media: Entertainment. No doubt that the birth of technology and social media have brought about transformation and globalization. In our country and the world at large. But is has done more harm than good in our society.
Most youths have allowed themselves to be addicted and drawn into social media activities like chatting, hacking and frauding online.  More than average Nigerian youths spend nothing less than 12 hours of their time doing nothing, but chatting online with friends while others are on pornography movies and photos.
According to John McCdwels view on the negative impact of technology that we are witnessing a phenomenal advancement in technology over the last three decades, and our citizens are expressing remarkable social and cultural change.
That technology has influenced the way we think about life in general and interpersonal human relations in particular. Certainly, religion should influence all aspects of our life. It regulates our relationship to God and fellow human beings.
Also that television in particular has gone beyond it mandate to assist the family and the school  in providing visual aid and education to the young. It has taken upon itself to the destructive and distingrative instincts, to provoke greed, unlimited self-gratification, and absence of moral restraint in its young audience.
There is a need for Muslims to join other religious groups in the quest for more responsible TV programming.
Religious groups must create alternate avenues for recreation and social interaction. There should be avenues where spiritual and social activities combine to make the average child a whole human being whose life is directed to God.
In accordance to Mrs Adebisis on an interview, she said that the major problem is that most youth have turn away from the part of God and that most youth have deviated from righteousness. And that if youths amends their way and change their mind setting towards the way of God, that definitely  half of these challenges will be tackled. So she is calling on all the youths to follow the way of God and do the right thing at the right time.
In conclusion, it is time we realize that we have challenges that we must face. All hand msut be on deck to tackle it. Let all the youth know that the nation and society needs their strength and ability. The youths should give the nation and society hope for a better tomorrow and not to make them think we are lost generation.
Ikejemba, writes from Tansian University.

 

Chianugo Ikejemba

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Protecting Nigeria’s Democratic Space 

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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

 

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Professor Kamene Okonjo: A Life Beyond Motherhood 

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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

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On Ancestrial Worship: My Take

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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”.

By: Jason Osai

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