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24032021 - Insecurity threatens 2023 elections, Ortom tells Buhari

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16 — Vanguard, WEDNESDAY, MARCH 24, 2021<br />

You’ll regret losing your land to invaders (1)<br />

IF your education has left you<br />

incapable of defending the land that<br />

your ancestors acquired and preserved for<br />

you and your future generations, then you<br />

are beyond pathetic; you are worthless! In<br />

Igbo, a fool is often described as efulefu or<br />

ofekhe (Abiriba); a person who has lost the<br />

sense of what makes him “the son of his<br />

father”.<br />

Before the White man came, we had our<br />

own templates for raising young men and<br />

women into strong adults well-equipped<br />

to sustain their inheritances. In Abiriba,<br />

we had the ikpu uzu and ije uzu, which was<br />

eventually copied by other Igbo groups and<br />

became what we all know as the Igbo<br />

entrepreneurship mentorship system. You<br />

served your master, learnt his trade,<br />

leveraged on his experience and contacts<br />

and (expectedly) benefited from his reward<br />

when you were ready to set up your own<br />

shop.<br />

You also moved systematically from the<br />

lowest level of cultural initiation and strove<br />

to attain the highest. Through all this, you<br />

acquired the ability to understand the<br />

culture, defend the land and preserve it for<br />

the future generations. This was what<br />

defined your social stature.<br />

The coming of Western education was<br />

meant to confer an “additional brain” to<br />

the African. It was not meant to displace<br />

his traditional sense of belonging or rob<br />

him of his manhood. But unfortunately,<br />

that is exactly what it has done to many of<br />

us, especially those from the southern parts<br />

of Nigeria.<br />

Education gave us certificates and we<br />

headed off to the nearest urban area<br />

developed by the British colonialists<br />

because of the jobs that used to be<br />

abundant. There were also limitless<br />

opportunities for commerce. Urban<br />

dwellers enjoyed power and water supply<br />

and modern amenities which were not<br />

available in the rural areas. With the<br />

massive embrace of education, the urban<br />

areas filled up.<br />

The jobs dried up, the amenities which<br />

government could not expand became<br />

dilapidated, and millions of unemployed,<br />

poverty-stricken people became trapped in<br />

urban slums. Even today, people are still<br />

drifting to big towns like Lagos, Abuja and<br />

Port Harcourt.<br />

Virile young people abandoned the<br />

villages to the weak and elderly who survive<br />

on subsistence agriculture. The fertile lands<br />

with almost year-round rainfall were no<br />

longer cultivated. The richly-endowed<br />

southern people rendered themselves<br />

vulnerable to a punitive “food blockade”<br />

by the North!<br />

Climate change and self-imposed<br />

instability has been steadily driving the<br />

northern population southwards in the past<br />

20 years. Ordinarily, there is nothing wrong<br />

or strange about this. It is a natural human<br />

instinct to move towards the greener<br />

pasture. Once upon a time (between the<br />

1950s and 1980s) the North was once<br />

considered by many people in the South as<br />

a greener pasture. Many people migrated<br />

northwards to earn their livelihood. That<br />

is why many people from the South had<br />

their birthplaces in the North.<br />

The problem, therefore, is not that<br />

Nigerians of northern extraction are<br />

drifting southward. When this migration<br />

started, nobody complained. Northerners<br />

came into the towns and villages as lawabiding<br />

citizens and took up honest,<br />

menial jobs. They mended shoes, hawked<br />

water, operated commercial motorcycles,<br />

worked on the farms and construction sites<br />

and generally performed the grunt tasks<br />

that southern youth now believe they have<br />

become “too big” to do. Minor ethnic<br />

skirmishes apart, we have cohabited quite<br />

What we now have is<br />

no longer mere<br />

migration; it is an<br />

armed invasion of our<br />

ancestral lands!<br />

well.<br />

But right now, the situation has changed<br />

to land grabbing by means of war or<br />

conquest! What we now have is no longer<br />

mere migration; it is an armed invasion of<br />

our ancestral lands! In the past five years,<br />

there has been a steady influx of strange<br />

people masquerading as “herdsmen” into<br />

the South with assault weapons. Many of<br />

them are not Nigerians. For six weeks,<br />

around this time last year, most parts of<br />

the country were forced into a lock-down<br />

to minimise the spread of the coronavirus.<br />

The lock-down was so fierce that some<br />

governors closed state boundaries to<br />

prevent the influx of people.<br />

While the rest us were forced to stay<br />

indoors, thousands of food, cattle and<br />

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cement trailers and trucks were used by<br />

some faceless powerful individuals to bring<br />

hundreds of thousands of youth into the<br />

South. As soon as they were disembarked<br />

from the trucks they were herded into the<br />

nearest forests! We saw them live on several<br />

viral videos. There were also rumours that<br />

some of the trucks contained assault rifles<br />

and ammunition.<br />

The security agencies who were<br />

mobilised to implement the lock-downs<br />

betrayed their assignment by allowing<br />

these unknown elements through their<br />

control posts. Some governors found<br />

themselves having to struggle with superior<br />

officials up the hierarchy of our political,<br />

military, police and security agencies who<br />

were bent on forcing through the armada<br />

of strange arrivals. State task forces on the<br />

implementation of the lock-downs were<br />

now clashing with the “authorities” who<br />

were obviously playing the double game<br />

of imposing a lock-down and facilitating<br />

the drafting of these strangers down South.<br />

Within a little time, we began to see the<br />

morphing of the number of “camps’ in the<br />

southern forests. These strangers had set<br />

up settlements made of the typical thatched<br />

round huts usually associated with the<br />

people of the Sahel. In the South West,<br />

reports had it that about 150 such camps<br />

had been identified. Another report also<br />

had it that no less than 350 such settlements<br />

were isolated in the South East with its tiny<br />

tranche of landmass! The situation is not<br />

different in the South-South where<br />

“helicopter drops” have been reported.<br />

The Federal Government, whose Ruga,<br />

Water Resources and Cattle Colony<br />

policies had been firmly rejected<br />

throughout the Middle Belt and South, is<br />

now preaching that Nigerians have the<br />

constitutional right to “settle anywhere”,<br />

which is a pathetic lie. Miyetti Allah and<br />

other interest groups even claim that the<br />

whole of Nigeria is a property of their<br />

ethnic group!<br />

We continue this next week.<br />

Soyinka 'blunders' again!<br />

By EKANPOU<br />

ENEWARIDIDEKE<br />

THERE is a towering aromatic<br />

blunder in the air. As before, ever<br />

and always - like ‘Abiku’ the<br />

perpetually irrepressible troubler of<br />

the Nobel Laureate’s creation -<br />

Soyinka, ‘the perpetual<br />

dramatist who tends to dramatise<br />

on every grammar of his own<br />

manufacture’, has blundered again.<br />

This is the first time Akinwande<br />

Oluwole Babatunde Soyinka, born<br />

July 13, 1934 at Abeokuta, has<br />

blundered and unashamedly<br />

admitted he has actually<br />

blundered. General Sani Abacha<br />

and his cohorts must be in a derisory<br />

jubilant mood over the fact that the<br />

literary legend hitherto thought<br />

flawless has at last openly admitted<br />

his blunders. So even Soyinka<br />

blunders too!<br />

Wole Soyinka is my father - my<br />

literary father. This literary<br />

fatherhood is a fortified formation<br />

created of my own volition, seduced<br />

by the voluptuous features/physique<br />

unveiled or shed in his writings:<br />

drama, poetry, prose, essays,<br />

lectures, his oratorical prowess,<br />

fluidity and seductive phonological<br />

proficiency. And again, of my own<br />

volition, I have just dismantled this<br />

formation hitherto built on filial<br />

literary allegiance and love - a<br />

sudden dismantlement occasioned<br />

by Soyinka’s recent blunders!<br />

For a mind-bogglingly morbid<br />

portrait of a nation as one of<br />

paedophiles, assassins,<br />

anthropophagi, marketers of human<br />

parts, crisis-profiteers, ritual<br />

murderers, religious hypocrites,<br />

tainted government functionaries,<br />

promoters of development stasis ,<br />

hunters of visionaries, pathological<br />

promoters of infanticide, homicide,<br />

terrorism, pathological promoters of<br />

arsonists, pathological haters of<br />

intellectuals and reformers and<br />

pathological scapegoaters of<br />

religious crisis as a camouflage for<br />

gold-mining in Zamfara State - a<br />

great nation like Nigeria for that<br />

matter! Soyinka merits<br />

dismantlement and expulsion from<br />

my republic as my literary father.<br />

This I have already done as the only<br />

distinguishable patriot in a great<br />

country called Nigeria where the<br />

welfare of the citizens is always<br />

speedily given a royal priority<br />

The Niger Delta is still<br />

an abandoned child full<br />

of scalding tears of<br />

underdevelopment<br />

attention - a radiant reality which<br />

Soyinka does not bother to know in<br />

his boundless, unremitting<br />

vituperations in his recent artistic<br />

creation called Chronicles Of The<br />

Happiest People On Earth. From<br />

1960 and beyond when Soyinka<br />

patriotically offers as rituals for<br />

societal reordering, re-orientation,<br />

re-direction and transformation his<br />

own babies of imaginative<br />

procreation - undaunted by the<br />

glaring risk of accusatory jabs and<br />

poisoned arrows of infanticide and<br />

homicide disparagingly deposited at<br />

his doorstep - A Dance of the Forests,<br />

The Swamp Dwellers, The Strong<br />

Breed, The Road, The Lion and the<br />

Jewel, The Interpreters, The Man Died,<br />

etc.etc. - his consistent critical dance<br />

is always anti-establishment whose<br />

murderous institutions are always<br />

poised to silence his stentorian voice<br />

of vision with every opportunity<br />

corralled or commandeered.<br />

Imaginatively procreative<br />

continuum of the anti-establishment<br />

critical dance of the Nobel Laureate<br />

is a normal expectation of his<br />

believers, but the Soyinka we know<br />

seems to have gone AWOL on this<br />

noble and commendable path -<br />

only sadly shaping ominous path<br />

out of his hitherto glorious noble<br />

path. Could this be that lionised<br />

Soyinka we know whose words and<br />

oral renditions could seduce Holy<br />

Mary and Helen of Troy into noble<br />

relationship?<br />

The Niger Delta is still an<br />

abandoned child full of scalding<br />

tears of underdevelopment. From<br />

the 1950s till now, Chief Harold<br />

Dappa Biriye, Major Isaac Boro,<br />

Ken Saro-Wiwa and High Chief<br />

Tompolo had megaphoned the<br />

developmental backwardness of the<br />

Niger Delta to the Federal<br />

Government of Nigeria whose<br />

present response - after series of<br />

failed interventionist developmental<br />

organs created - revolves around<br />

NDDC and the Presidential<br />

Amnesty Programme.<br />

NDDC is in the grip of a ‘mafiad’<br />

systematic suffocation. Contractors<br />

with proofs of job-completion are<br />

denied payment. This deliberate<br />

non-payment of contrctors can be<br />

located in the deliberate nonpayment<br />

of the canalisation project<br />

professionally carried out in<br />

Akparemogbene River in Burutu<br />

Local Government Area of Delta<br />

State - a commendable canalisation<br />

project taken on by a competent<br />

contractor in 2019 but the contractor<br />

is yet to be paid a kobo by NDDC.<br />

What about the Amnesty Programme<br />

now administratively captained<br />

some nautical miles away from the<br />

ideal course where only competent<br />

administrators very much at home<br />

with the agitation nitty-gritty of the<br />

region were usually appointed when<br />

it began in 2009. It is today the<br />

capital of discordant songs as<br />

regards the course it is being piloted<br />

by the privileged hands. Is Soyinka<br />

not aware of these weird happenings<br />

in NDDC and PAP? Why the silence,<br />

Soyinka?<br />

I thought Soyinka’s vocal cords<br />

would assume stridency and<br />

deafening decibel over the visible<br />

storm threatening NDDC and PAP<br />

but suprisingly, he has chosen<br />

professional silence over and above<br />

weird occurrences that keep the<br />

interventionist development bodies<br />

convulsed. Soyinka appears not to<br />

be bothered that NDDC and PAP are<br />

dancing fractionally away from the<br />

known rhythm of development of the<br />

people for whom they are created. Is<br />

Soyinka afraid of NDDC and PAP?<br />

Strikingly, in Delta State the<br />

mantra that dwells on the lips of the<br />

people is that of Governor<br />

Ifeanyi Okowa as the road master -<br />

referentially echoed as a responsive<br />

critical appraisal of his development<br />

projects - and the Deputy Governor,<br />

Kingsley Otuaro, around whom<br />

development theories revolve in their<br />

variety - ‘Otuaroism,’ ‘Otuaro-<br />

Singaporeanism,’ ‘Otuaro-<br />

Intellectualism’, ‘Otuaro-Ruralism’,<br />

‘Otuaro-Philanthropism’ and many<br />

other allied development theories<br />

society can lean on for<br />

transformational progression.<br />

Governor Okowa’s mantra as the<br />

road master activated by a vision<br />

to finish strong, and Otuarosim and<br />

its allied development theories<br />

formulated can be given<br />

investigative thrusts for extraction of<br />

the truths in these phenomena<br />

distilled as materials to inspire and<br />

trigger off a chain of devleopment<br />

thrusts because Okowa’s<br />

developmemnt mantra, and<br />

Otuaroism and its allied<br />

development theories constitute a<br />

magical developmental compass<br />

when constructively mangled.<br />

As regards imaginative and<br />

constructive mangling of Okowa’s<br />

mantra and Otuaro’s ‘Otuaroism’<br />

and its allied development theories,<br />

no writer on earth can do this better<br />

than Soyinka but in Soyinka I only<br />

see infectious disinterest and<br />

dismissive glares. Is anything<br />

the matter O Soyinka, the giant of<br />

Literature and activism? Is anything<br />

the matter with Soyinka the<br />

untainted voice of vision in the<br />

society? That Governor Okowa and<br />

Deputy Governor Otuaro are<br />

politicians may constitute the<br />

mitigating basis for Soyinka’s<br />

disinterest and analytical<br />

dissociation from the activities of the<br />

two personalities. What about the<br />

activities of King Alfred Izonebi?<br />

King Izonebi is of the world of<br />

Soyinka. King Izonebi is a<br />

philosopher, gifted musician who<br />

anchors the music revivalism<br />

movement through which he hopes<br />

to revive the ancient traditional<br />

Ijaw songs produced by old<br />

musicians of the dead years.These<br />

ancient but great songs - timeless<br />

in their didactive value and appeal<br />

- are faced daily with extinction. This<br />

king Izonebi has laboured to revive<br />

most of these dead songs for mankind<br />

and he is still at it. The music<br />

revivalist movement of King Izonebi<br />

ought to have rung a bell of high<br />

decibel loud enough to attract the<br />

creative sensitivity and sensibility of<br />

Soyinka. Even on this music<br />

revivalism matter alone, which is the<br />

domain of the Nobel laureate, he<br />

gives off professional distance and<br />

silence like bats upon BIA branches<br />

in Oyangbene town whose clanging<br />

voices are never heard when it<br />

is dawn. Is Soyinka at war with the<br />

talented Ijaw music revivalist called<br />

King Alfred Izonebi of Bayelsa and<br />

Delta states of Nigeria?<br />

Continues<br />

online:www.vanguardngr.com<br />

•Enewaridideke, a poet, wrote<br />

from Akparemogbene, Delta State.<br />

C<br />

M<br />

Y<br />

K

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