Opinion
Honour Among Thieves
It is obvious that corruption can take various shapes and guises, one of which is what can arise from the sharing of booties and loots among honourable thieves. Armed robbers have been known to confess that the amount of money said to have been recovered from them was far less than what they stole when the police caught them. Similarly, senior bank officials have been known to declare far more money as carted away by robbers than the actual amount stolen away.
In various establishments and institutions in the public sector, internal accounting for “Off Record Expenditures” and departmental imprests, have been known to expose a lot of malpractices. What can be listed discreetly as off-record-expenditure (ORE) can include some money paid to “rain makers to hold the rain during official ceremonies”. For example, there was a case of N2.5 million purportedly spent on “Marabout hired from Sudan for exorcism”.
Tertiary institutions of education are particularly notorious for “off record expenditure on rain-makers to hold the rain during convocation ceremonies.” There are also such monetary matters which it would be impolite to state in explicit terms the actual purposes of what the expenditures were made. For example, the retirement of imprests can be such abbreviations as “MBW” which can mean expenditures on lechery and lewd activities.
There can be internal or departmental monetary matters which can generate such controversies and scandals that in-house panel of inquiry can be set up to “look into the matter”. It was through one of such panel of inquiry that it became known that “MBW” was a colloquial item for “man body is not wood”. That was lechery! What led to acrimony and threats of impeachment was the fact that one “greedy man decided to eat alone what would have been shared among colleagues”.
Inquiries into such malfeasance can also throw some light into possible causes or origins of some cases of assassination, kidnapping and armed robbery attacks. Sharing of booties and loots which end in gross dissatisfaction and acrimony among thieves often result in those who feel short-changed wanting to take some revenge. It is common to hear aggrieved persons make such comments as: “there are many ways to kill a rat”.
Setting up of in-house panel of inquiry to look into “misappropriation of funds” also brings its own dangers. There are cases where those who agree to serve in such panels of inquiry become victims of some vicious attacks, physically or through calumny. A particular case where it was glaring that there was fraud, a strategy for subversion involved pointing out that “a member of this panel is an ex-police intelligence officer, a journalist, now hiding here as a lecturer. He will surely expose all of us if you carry on with this case”.
Obviously, those who live in glass houses are not meant to throw stones. So, a common strategy used by honourable thieves to subvert opening up cases of fraud is to generalize the cliché that “no body is clean in the society”. The claim or assumption that all Nigerians are corrupt is merely used as a calumny whereby a man of integrity can be smeared with accepting a gold wrist watch as a gift” or accused of lechery.
The case of Monica Lewinsky and a former President of the United States of America bordering on sex scandal, is an example of how calumny and corruption can be mixed up. Especially for us in Nigeria, sex-related scandals are ready means of calumny and demolition of personal integrity. Our security operatives have been known to be fond of using lechery and women as ready traps to catch those whom the system would want to rubbish and stain. A game of sanctimony!
There are more serious and clever cases of corruption in Nigeria which we gloss over than the penchant for parading “looters” as diversionary strategy. For example, in The Tide Newspaper of Wednesday May 22, 2019, the Prelate of Methodist Church of Nigeria, Dr Samuel Uche, said: “It beats our imagination that when you are the vilest offender in one party and cross over to a certain party, you become a saint over right”.
Is it not corruption that such practice as burying a white ram alive by 3.15 a.m. in which government officials are involved, should be associated with a democratic governance? Is it not true that tax-payers’ money is used to hire consultants or marabouts to carryout such weird rituals in dark nights? For what purposes are such rituals performed?
The irony of dark deeds is that when sharing of booties and loots result in estrangement and acrimony, old friends among gangs of thieves usually fall apart and reveal what was done in the dark. There are repentant thieves and other criminals who have become whistle blowers and revealers of dark deeds. There are shocking and weird stories about how security votes can be spent!
Dr. Amirize is a retired lecturer at the 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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