Embracing Diversity to Build Peace

A Ray of Light, A Ray of Hope…

Pass It On.

By Hiba Antoun, Generations For Peace Volunteer and Pioneer Facilitator

If values were described by colour, we would see a broad spectrum, ranging from one extreme to the other. When light passes through, these colours stand out, symbolising different interests. Being the youngest member of my family was challenging, especially since it was accompanied by low expectations of what I could achieve. As a result, I have always felt the urge to prove that accomplishments do not come with age. It also intensified my passion to shine a light on the many different colours around me, illuminating how rewarding it can be to embrace a diverse spectrum.

Let’s go back to the beginning of my story.

As a child, I was always bursting with energy, so my parents helped me find creative ways to channel it through different activities. By the age of six, I was already a scout member…

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KDSG and KASU-ASUU: Grappling with Issues

 

Once again, Barrister James Kanyip addresses a thorny issue with keen insight…

RE: KDSG TELLS KASU-ASUU ITS STRIKE ACTION IS UNLAWFUL

On Friday, 15/09/2017, my Brother, Samaila Aruwan, the Senior Special Assistant to the Governor of Kaduna State on Media and Publicity, wrote on his Facebook Timeline that, as a sub-national entity, the Kaduna State Government (KDSG) was a separate entity from the Federal Government of Nigeria (FGN); and since there was no dispute between KDSG and the Academic Staff Union of Universities of Kaduna State University (KASU-ASSU), KDSG had therefore declared the strike action embarked by KASU-ASUU as unlawful.

Consequently, KDSG declared that it would not be liable to pay the salaries and allowances for the period of the unlawful strike; and that it shall proceed to initiate the necessary disciplinary steps in accordance with Kaduna State Public Service Rules to deal with individual that chose to join or persist in the unlawful strike.

I think the position of KDSG as stated by Aruwan above is grossly misconceived and therefore rashly misplaced.

FIRST, the Academic Staff Union of Universities (ASSU) is a trade union in Nigeria governed by the Trade Unions Act, a Federal Legislation. Its membership comprises of academic staff from both the Federal and State Universities.

SECOND, by virtue of its status as a trade union, the national body of ASSU can, under the Labour Act which is also a Federal Legislation, collectively bargain and enter into a National Collective Agreement pact with the FGN on behalf of its members which, by extension and necessary implications, includes and covers the State Governments that own Universities.

Here, the status of KASU-ASUU is akin to that of the Nigeria Labour Congress (NLC) and Trade Union Congress (TUC) in two instances.

In the first instance, whenever there is the need to collectively bargain or negotiate for an increase in national minimum wage, NLC and TUC do so with the FGN only. However, the State Governments are bound by the Collective Agreement reached in respect thereof eventhough they were not parties to it.

In the second instance, when the national body of NLC and TUC call for a nation-wide industrial action, it is expected that all other State branches should follow suit. It is unheard of for State Governments to declare the decisions of the branches in their respective States to join the industrial action as unlawful

THIRD, is KDSG bound by the National Collective Agreement of ASUU and the FGN?

I think the answer is in the affirmative.

Labour is a federal matter. Therefore, it is outside the purview of KDSG and other State Governments.

Item 34 of the Exclusive Legislative List contained in Part 1 of the 2nd Schedule to the 1999 Nigerian Constitution specifically states so thus:

“Labour, including trade unions, industrial relations; conditions, safety and welfare of labour; industrial disputes; prescribing a national minimum wage for the Federation or any part thereof; and industrial arbitrations.”

Based on the above constitutional provision, the FGN can bargain with ASUU and enter into a Collective Agreement that has national applicability and enforceability against both the FGN and the State Governments.

FOURTH, the KDSG is not the appropriate authority or body to declare the industrial action of KASU-ASUU as unlawful the way it did. It is only the National Industrial Court of Nigeria that has the jurisdiction and competence to do so.

FIFTH, the Kaduna State Public Service Rules are not applicable to members of KASU-ASUU because the University has its own rules and regulations governing the terms and conditions of service of its academic staff which are sui generis to it. Therefore, to apply the Public Service Rules to the University to “discipline” the members of KASU-ASUU the way KDSG threatened to do is ultra vires its powers and therefore unlawful.

SIXTH, KDSG is completely oblivious of the fact that in labour-related matters, especially issues bordering on Collective Bargaining and Collective Agreement pacts, the solidarity bond is: “one for all; and all for one”. This means that what affects a Federal University also affects a State University and vice versa because they all under the single umbrella of ASSU.

The implication of the above is that if the demands of ASSU are met by the FGN consequent upon the industrial action they have now embarked on, KASU-ASUU will also be a beneficiary. So, why would it not join the industrial action in solidarity?

SEVENTH, let us even look at the issue outside the legal environment. If the KDSG had been and is still enjoying educational largesse from the FGN through TETFUND and other funds and aids as a result of the positive impact of the collective struggle of ASUU, what standing does it have to now declare the decision of KASU-ASUU to join the national body of ASSU in the industrial action as unlawful?

The bond, comradeship and solidarity of unionism are so strong that a Governor or Government cannot break them that easily.

The position taken by KDSG against KASU-ASUU is unnecessary. It is contrary to best national and international standard labour practice.

James KANYIP
16/09/2017.

charly Boy Writes to Biafrans

(I find key elements of Cognitive Justice in CB’s letter to Biafrans. Don’t take my word for it)

Charly Boy Writes Biafrans A Letter
I know some of my Igbo brothers and sisters are not happy with me simply because I have not used My Brand as CharlyBoy to advocate for the clamor of The Biafran state.
However, like I always say, there is more than one way to achieve a purpose. Though I may disagree with my Igbo brothers and sisters on the choice of rhetorics and methodology, our objectives are to a large extent identical because we all want to bring an end to the marginalisation of the common peoples, by the evil cabals who are holding Nigeria to a ransom and getting away with their obnoxious impunity and criminality.
Those who truly know and have followed me know that I am not a Group soul and I have always dared to follow the path least traveled in the continuous struggle to add value to my environment.
It is indeed laughable that despite being a native chicken, Nwa afo, son of Biafran soil with a full-blown Igbotic blood, I have been persistently labeled a wannabe Yoruba, Hausa, Tiv and an Ijaw man simply because I have consistently maintained that I believe in the unity of Nigeria.
To start with, I go like tell una sey you may not be totally wrong if you call me the man from all tribes in Nigeria. This is because I believe in the oneness of all Nigerian peoples. I believe that we have gotten to a point in our national history where a Yoruba man cannot live in isolation of an Igbo man.
 Likewise, an Ijaw man cannot live in isolation of a Hausa/Fulani man. All tribes in Nigeria today have become a mat of interwoven fibers that cannot be segregated. There have so far been intertribal marriages, intertribal business ownership, and intertribal partnership; and countless other intertribal collaborations and relationships in Nigeria.
For this reason, my question to those agitating for secession would be that if each tribe decide to secede from Nigeria today, what then would happen? Who would lead the new nations?
Will the people be happy? Will injustice be defeated in the new societies? Will criminality end in leadership positions? Will there be happiness in the new nations? Will the people finally have a country to call their own? – These are important questions we must ask ourselves and provide answers to before we even start to beat the drums of secession.
Having said that, I must state that whereas I am a Biafran at heart, what should engage our minds is not a sectional Biafra but a national Biafra. The fight for nationalists who will drive the discourse and the engagement necessary in answering the Nigeria National Questions must not be bogged down by petty sentiments, tribal colorations, and religious propaganda. The failure of the Igbo nation and all Nigerian tribes and peoples is the fault of influence peddlers and directionless decision makers.
The crux of the Biafran agitation is that my people are tired of a system that has perpetually failed them. My Igbo kinsmen are tired of a system that enriches the rich and impoverishes the poor. My people are tired of a system that glorifies impunity and criminality. My people are tired of decades of oppression and marginalization. However, the deeply rooted disgruntlement in Biafra land is not peculiar to my Igbo brothers and sisters alone; all the common peoples in the 500 tribes in Nigeria are victims of a failed system and persistent oppression. And this is essentially where I disagree with my brother Nnamdi Kanu that though Biafra is right, it should be a national cause and not a sectional one.
Let me be clear: The Brand CharlyBoy is not only a Global brand but also a national brand that should not be reduced to a sectional brand.
The problem in this nation is not the lack of a space where we all can coexist but the lack of men of integrity and progressive nationalists. We lack the right kind of leadership that will fight for the interest of the common people. And if at all there would be an agitation, it should be geared towards sanitizing the currently bastardized Nigerian system. Our agitation for Biafra should be about having the right leaders in positions of power and not power drunken people with an insatiable appetite to plunder and loot.
Therefore, my people, I insist that the suffering of the People from the South East is also the suffering of the people from the other geopolitical zones in Nigeria. And the oppression of the Igbo people is also the oppression of all Nigerian peoples. An injury to one is an injury to all. A Biafra state is not going to change the players of the game, it will only exacerbate the sufferings of the victims of the game.
In conclusion, my people, let us dutifully work ourselves back into reckoning by fighting for Fairness, Justice, and Equality for all Nigerians; Not Ibos Only; Yorubas Only or Hausas Only but all Nigerians.
Areafada CharlyBoy

President of All Frustrated Nigerians

Non Partisan Warning for Nigeria

UNDERSTAND YOUR CHOICES: _WHEN THE HATE SPEECHES MATURE TO FULL BLOWN WAR NOTE THE FOLLOWING ABOUT THE PEOPLE YOU KNOW AND LOVE:👇 
1. “`The 14 to 45 year old males will be bearing arms directly whether or not they like it. About half of them will die within the first year of conflict. At least 30% of females in this age range will be raped and probably killed.“`
2. “`The bulk of 0 to 13 year olds will grow up as orphans. 10% will be killed in the first year and another 50% will perish from neglect in subsequent years.“`
3. “`The population above from 46 to 65 years will have their dreams finally destroyed and will die out rapidly from lack of a will to survive the hardship and stress.“`
4. “`The population above 66 years will have no support to survive and will die slow lonely deaths, some through starvation and neglect.“`
5. “`Crime rates will multiply ten fold given the unbridled access to arms and ammunition. There will be no safe havens given current trends.“`
6. “`Life expectancy will drop to 21 years from the current 47 years.“`
7. “`If the conflict lasts longer than one year the worlds largest refugee problem would have been created. Nigerians will flee into Niger, Chad, Benin Republic and Cameroon. A one way journey for most as these countries are completely unprepared for the potential influx of humiliated Nigerians.“`
8. “`Through CNN, Aljazeera, and other media houses we will become the global laughing stock with no idea of what next to do.“`
9. “`Present day uncompromising voices will run away to safety. Shamelessly so.  The afore mentioned victims will be drawn from ordinary folk.“`
No one (North, South, East, or West, etc) will be immune.

BETTER TO TALK PEACEFULLY NOW WHILE WE CAN AND HAVE THE OPPORTUNITY. _EVERY ARTICLE OF RELATIONSHIP AS A NATION CAN BE NEGOTIATED PEACEFULLY.

NON-PARTISAN WARNING.

A Call for Restraint

A CALL FOR RESTRAINT by National Peace Committee 
We’ve recently come to the end of the holy month of Ramadan, for millions of Nigerians, a time of spirituality, introspection and the request for God’s forgiveness. 
Therefore, there could be no better time than now as a nation for us all to be thoughtful, deliberate and make ourselves worthy of divine mercy, especially in the atmosphere of a steep rise in divisive and hateful rhetoric in our country. It is indeed, the appropriate time to underscore the imperative of peaceful co-existence of all communities and all Nigerians.
We cannot afford at this or any other time to stoke the fires of hate and divisiveness in our body politic especially when ordinary Nigerians are engaged in difficult struggles to secure their livelihood, amidst rising insecurity and increasing fear. We have lost too many of our citizens to random and diverse acts of violence, have many more maimed for life or living in displacement. 
Tens of thousands of children have been orphaned by conflict and millions of our fellow citizens now face threats of starvation in the face of rising food insecurity. In many parts of the country, mass killings go unpunished and unresolved, inter-communal clashes have become chronic, economic deprivations and growing social exclusion and feelings of alienation, particularly among the youths are being exploited by segments of the elite with potentially dangerous and painful consequences for us all.
These developments are sources of serious concern for the Nigeria Peace Committee. We know, of course that we are not alone in our worries and would like to commend the Acting President, Professor Yemi Osinbanjo, SAN, GCON, for engaging with leaders of influence across the South-East and North in a bid to check the rise of mutual hostility and tension that have been stoked by elements from parts of the country. Nonetheless, the National Peace Committee appeals to further voices of leadership, reason and moderation from all communities in the country to reinforce the message of the Acting President.
In this regard, the National Peace Committee acknowledges that the drums of rising division also reflect the perceptions by our citizens that there is poor governance in Nigeria today. Politicians who have failed in delivering on the mandate of the electorate for better livelihoods and neighbourhoods have, instead, found common cause with advocates of division and hate. In many parts of the country, young people who have been left without means of livelihood or hope in their future have become converts to radicalisation preached by demagogues in various guises including ethnicity and religion.
At this time in Nigeria, more than ever before, we need government at all levels, which work for the people, with commitment to respect for the rule of law and to the security and well wellbeing of persons and communities in the country. We also need credible institutions, an economy that guarantees a fair deal and outcome for hardworking people, better physical infrastructures and an enabling environment in which citizens can thrive. The National Peace Committee therefore calls on State governments to commit to developing their own people more and relying less on Abuja to fund their consumption through monthly allocations. We also encourage the Acting President and the Federal Government to remain steadfast in the steps they are taking to reassure all communities and citizens of equal stake holding in the Nigerian project. In brief, Nigerians need an effective state that we can all call our own.
To reinforce these steps, the National Peace Committee:
1. Appeals that on-going efforts to reach out to leaders from various parts of the country should be broadened into honest dialogue with all segments of the Nigerian population to ensure that ordinary citizens get the opportunity to convey their views to government at the highest levels and get carried along in the formulation and implementation of government policies;
2. Underscores the need for government to urgently work with the private and voluntary sectors to put in place measures to address the crisis of skills and jobs as key vectors of radicalisation;
3. Recommends to the federal government to review, update and enforce all laws relating to citizenship in Nigeria to ensure the equality of all under the law;
4. Advises the government to consult on the possibility of examining the reports of the Political Reforms Conference of 2005 and other National Conferences as bases for further and continuing dialogue on co-existence among communities in Nigeria;
5. Calls on politicians to deny support to or endorsement of groups that harbour or express disdain for peaceful coexistence among Nigerians;
6. Supports the position of Government on the need to ensure effective enforcement of laws that prohibit hate and divisive speeches that constitute a threat to our constitutional and collective right to live in a democracy founded on free expression.
 SIGNED:
General Abdusalam ABUBAKAR, GCFR,             

Matthew Hassan KUKAH
11 July, 2017.

HOW TO CONDUCT A NIGERIAN MEETING

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HOW TO CONDUCT A NIGERIAN MEETING 
by Elnathan John
A Nigerian is not just a person who has a green passport or one whose parents are Nigerian citizens. A Nigerian properly-so-called, is one who knows how to live in Nigeria without bursting an artery, committing suicide, or running away to seek asylum somewhere else. If you have run away, kindly refrain from calling yourself a Nigerian. The acceptable term for you is ‘of Nigerian origin’. There is a difference. 

Being a proper Nigerian, I feel like I should explain this concept thoroughly starting with how to conduct meetings. A Nigerian meeting is not just an event. It is that sacred, multipurpose, indispensable tool for living the Nigerian life. This is how to conduct a Nigerian meeting.

As a business owner, always call for meetings even for things you can do by email. Sometimes, meet early in the morning for morning devotion to commit your business and hustle to the hands of God. Meet to set the agenda for other meetings that will be held over the week. 

Jobs are boring. You need a distraction. Meetings, especially ones with tea break, prevent you from losing your mind and picking up a gun to shoot all your annoying colleagues like white people do. White people need to have more meetings. 

When going for a meeting, never arrive early. This will give the impression that you are jobless, desperate or too eager. Nobody likes Nigerians who are jobless or too eager. A true Nigerian, not one who is pretending to be white, will understand if you show up late for a meeting. They may feign annoyance, but usually they will wait. In fact the best of Nigerians will make excuses for you, especially if you live in a place like Lagos. You will walk in late to a meeting, panting, with that faux look of contrition and the person you are having a meeting with – if she is a good Nigerian – will say: Eiyah! Traffic abi? You will only have to nod or say something like: No be small tin o. Everyone will be grateful that you showed up and the meeting will begin. 

When you are having a big meeting with an ‘oga’ (or oga-madam) it is safer to cancel all other appointments for the day. Because the oga will saunter in three hours late and you will have to smile and say “No, not at all!” when he asks: “Did I keep you waiting?” 

If you are an oga, you should never, ever show up for a meeting on time. This is Nigeria. People disrespect ogas who don’t keep them waiting forever. They will think you are equals and before you know it one ordinary person will call your name without adding Chief or Prof or Honorable or Your Excellency. God forbid that after hustling to get those titles, some idiot forgets to mention them. All because you came early to a meeting. 

As a proper Nigerian whose father is God, you must commit all meetings to His hands. You may work hard but it is God that is in charge of blessing our hustle. Never forget to say at least two prayers in every meeting. One Christian, one Muslim. You never know which of the Gods will answer favorably. It does not matter if you will be discussing how to steal from other people. God sees the heart and he knows that deep down, all you want to do is succeed. 

When it is your turn to speak at a meeting it is rude to go straight to the point. Proper Nigerians are not rude. Because I care, please find below a summary of how to speak at a Nigerian meeting:

1. Don’t be ungrateful. Thank the moderator for giving you the opportunity to speak. 

2. Don’t be disrespectful. Observe all protocol. People did not become highly placed by mistake. 

3. Show appreciation. Say how much it is a privilege for you to be at the meeting. Use the phrases ‘singular honor’ and ‘rare privilege’.

4. Show understanding. Explain how important the meeting is to you and to everyone present. Thank the conveners for having the wisdom to organize the meeting.

5. Show regard for the last speaker. Use words like ‘just like the last speaker has said’ or ‘I want to concur with the last speaker’ or ‘I totally agree with the last speaker’ or ‘I want to align myself with the last speaker’. Then proceed to say the same thing using your own words. It is important for everyone to have a chance to speak at a meeting. 

6. Be considerate. Promise not to speak too long with a phrase like: ‘I will not take much of your time’, after which you can speak freely.

7. Always provide a summary of all you have just said. Use phrases like: ‘So, what have I just said?’ or ‘What am I trying to say?’ to introduce you summary. 

8. Be observant. If you still have more things to say and you sense that people are tired of hearing you speak, use the words ‘In conclusion’ to give them hope that you will soon end, after which you can continue to speak freely. 

All meetings must end in a closing prayer. To avoid a fight however, take care to remember whether it was a Christian prayer or Muslim prayer you began with. When you are not sure, do both prayers. You do not want to annoy any children of the Nigerian God. 

One last thing: Don’t forget that the only acceptable way of answering a phone call during a Nigerian meeting is to shout: “Hello, please I am in a meeting, let me call you back.” People will smile, seeing how important this meeting is to you.
I hope that this helps and that God will continue to bless your hustle as you conduct meetings.

The Politics of Bullies and Regional Solidarities

Dr. Matthew Michael writes from Keffi, Nasarawa State

The Politics of Bullies and Regional Solidarities 
Bullying could be defined as the “use of superior strength or influence to intimidate (someone), typically to force them to do something.” Bullying is synonymous with acts of oppression and tyranny because victims of bullying are often degraded,  dehumanized and traumatized into submission by the agent of the  bullying.  As part of a deviant culture,  bullying  is commonly associated with teenagers mostly in schools and educational settings where bullies enjoy the thrills of assaulting, battering or verbally abusing their victims into submission. 
Recent studies have suggested that bullying itself is not restrictive to educational settings or among teenagers but bullying occurs in almost every facet of human life.  There are social bullies,  political,  religious bullies, capitalist bullies or even tribal bullies. There are bullies in every human space.  They are in local and international scenes, in religious settings and non-religious scenes, in markets or family settings.The encounter between a bully and his victim divides the world invariably into two,  that is,  whether you are a bully yourself or a victim of a bully. 
Interestingly, there are four important characteristics of bullying actions which clearly defined and characterize all acts of bullying. These four features of bullying are hereby worthnoting. First,  bullying is generally characterized by an aggressive behavior. An act is not considered in the definition of bullying if it lacks the elements of aggression.  The agent of bullying is always an aggressor who delights in intruding the private and individual spaces of their victims.  They are often excessively disposed into shaming, belittling or scaring their victims into perpetual submission.  Similarly,  bullying is also characterized by repetitive deeds of aggressions. The acts of bullying must be repetitive in order to be considered in the proper sphere of bullying. The bullies enjoy the psychological feelings of dominance by which they exercise on their victims.  These repetitiveness could make bullying addictive both for the agents of bullying and their victims.  Most bullies are emotional junkies which needed a dose of bullying in order to emboldened their self-confidence and worth.  They often need an emotional shot of bullying in order to achieve their deviant masochistic urge.  The victims could become so used to bullying to the extend they begin to crave or enjoy the traumatizing and dehumanizing activities of the bully.  The gratifying feeling  and enjoyment of bullying destroyed the self-worth and inner confidence of its victims. The repetitive character of bullying creates this unpleasant psychological state. In most cases of relational bullies,  they create a dependency circle whereby the victims of bullying cannot leave or reports about the repetitive acts of bullying or abuse  against them.  They could even rationalize or even justify the aggression of the bully by blaming themselves or even seeking to dismiss the acts with the mere shrugs of their shoulders. At this point,  the victim of bullying has accepted bullying to be his or her social lots or the needed paths towards his/her happiness.  Many have explained away terrible acts of bullying due to this rationalization of the acts of bullying directed at them.  
Thirdly,  a distinguishing mark of bullying is the issuing of threats to the victims of the bullying. The threats could be mild, innocent-like or even a deadly one.  It could be the threat to physically injure a person or threats of publicly shaming the person.  Bullies often enjoy making threats which directly  exploit the fears of their victims.  The bully could physically caged or isolated his or her victim with the expressive aims of threatening him or her into doing whatever the bully wanted–to be done.  The threat  could be a blackmail of his/her victims or spreading intentional rumours to hurt his or her victims. The threat is generally  to demean,  look down and psychologically disoriented his/her victims. In some cases,  the bullies may take the possessions or object from their victims, and seeking to use these objects in their possession to control their victims into submission to their every whim and caprice. In this way,  the bully exercises supreme control over the thoughts of their victims. However, the bully’s greatest threat is the threats to exclude his/her victims from his/her group.  Since the bully’s group is often accorded prestigious social status, the victims of the bully are often threatened or intentionally alienated from identification or involvement in the bully’s group. 
Lastly,  the bullies often have collaborators or a fan base which often motivates the bullying in his/her bullying activities.  The friends of the bully often advise him/her or keep him or her well-informed about the activities of his/her victims.  It is this fan club which often perpetuates the culture of bullying by the physical and psychological support which they give to agents of bullying. these friends of the bullies often provide him or her with the emotional and social supports needed for the continuation of his/her bullying activities. 

From the preceding characteristics,  it is quite obvious that bullying especially tribal bullying is an entrenched culture in Nigerian society whereby dominant tribes bullied the minority tribes into submission.  The political mandate of most states in Nigeria is tribalized and the minority tribes are forced to side with the unrealistic aspirations and tribalistic utopia of these dominant tribes.  The minority tribes are often coerced into submission in order to align themselves with political decisions and objectives which have no room for their individual unique expressions.  The culture of bullying has often traumatized the minority groups– forcing them into regional or geopolitical zones which have no clear mandate to protect their minority interests. 
The renewed regional consciousness of the Nigerian society with increasing role given to tribal hegemonies,  we must guard against tribal and regional bullying which seek endlessly to coerce us into regional identities which have no respect for our individual tribal well-being.  For minority tribes in the regions of Nigeria, we must not quickly keyed into the regional vibes of the present political dispensation. The seduction of the regional powers whether it is the Arewa regional stronghold for the Hausa/Fulani, the Oduduwa for the Yorubas and the Biafrans for the Igbos have often ignored the political well-being of minority tribes domicile in these regions.  We must asked ourselves as minorities whether our political interests are pursued or taken into consideration by these regional definitions.  We must not be bullied into regional unionism where the dominant tribe has no respect for the worth and dignity of people from our tribes. We must not allowed years of tribal bullying to be merely  given regional status by these regional agitations–without addressing the many unjust treatments meted at minorities with these regions. The repetitive bullying by the major tribes must stop and there is the need to create a new political program which upholds the worth and dignity of the minority groups—and seeking to create a regional space which welcome every person–from every tribe or religious affiliation. 
The years of tribal bullying within the states and regions of Nigeria must come to an end. In this political environment of renewed regional autonomy,  we cannot afford to follow zombie-like the political aspirations of the region. We must never give in to tribal or even religious bullying whether by the hegemonic powers of the Hausa/Fulania, the sessionist agenda of the South-east or the one-Nigerian agenda of the South-west.  The minorities tribes of Nigeria must be critical of regional solidarities and tribal bullying which seek to continually submerged the individual and unique cultural expressions of minority tribes in the defining regions of the Nigerian state. I strongly believe that the  days of blind regional solidarities are over; we must critically evaluate whether the present regional agitations serve our individual tribal interests. We must not allow the powerful voices of regional agitations to coerce us into political arrangements which will be inimical to our tribal and minority interests. 
We must be critical of these regional allegiances especially in regions where records of tribal bullying have been registered in the past.  We must challenge the fan base of the tribal bullies within and outside our tribes.  We must challenge the propaganda of these tribal bullies and their fan clubs in their incessant agitations for resource control.  The allocation of resources to states have not been judiciously used in the past,  on what basis should we trust that any regional or state autonomies would transform the regional and individual infrastructures of each individual state.  The resources of the state have been personalized by the elites and aristocratic class in the past –what difference would it make if great resource autonomy is given to each individual state now?  Like I  have said somewhere,  every regime comes with slogans which increase our social vocabularies, political lexicons and economic jargons without real impact on the lives of the people.  We have heard of vocabularies such as privatisation,  down-sizing, deregulation,  diversification, downstreaming,  upstreaming,  subsidisation, liberalization, federalisation,  regional autonomy and several other high-sounding vocabularies and endless grammars. But the lives of Nigerians have always remained the same: no real transformation of the Nigerian people.  Now, it is  the turn of restructuring. It is the reigning slogan and the new jingoism. Every “Dick and Harry” has joined the bandwagon of the new and trendy cliche. I strongly believe that after the vibe of the present cliche is gone, the lives of Nigerians will not change in any way for the better.  We are a generation of cliches and vibes, but no real tangible transformation. I assure you that Nigeria will still remain the same until our collective ideals and values are changed. My belief is that the new Nigeria will not come back mere tweeting, posting and promotion of trendy slogans. Therefore, we reject every form of tribal and regional bullies whose interests in seeking autonomy is to acquire more power and resources in order to further traumatize and dehumanize us. 

Unfortunately, we have been bullied into accepting the now-popular belief that our collective redemption will only come by the restructuring of the Nigerian state, and not the presence of ideals which often engineer development and transformation. We have been bullied into believing that restructuring of national wealth is the reason for our present political problems, and not the pervasive culture of impunity and injustice in the public space. We have been bullied into thinking that regional autonomy would cure all Nigerian problems, and not the urgent practice of hardwork, the pursuit of excellence and practice of justice without regards for class, religion, or tribe. We have been hoodwinked to think that there is no problem with the regions, but the problem lies with the center of government, but failing to see that all regions have their representatives at the center. We also fail to see that the thieves today at the center of the Nigerian government were–first and foremost–respected regional thieves.  We have been bullied to think that the problem of Nigeria is only at the center, and not necessarily at the regions and the states. We have been bullied  into thinking that development could only come when our tribe men and women are in power. We have been bullied into defending tribe men and women who are thieves of public offices because of their ethnic identity and connection to us. We have  been bullied by regional elders and state bullies who have no interest in our well-being and individual comforts.  We have been bullied by elected aristocrats who considered us as mere tools to the attainment of their state and regional dominance. We are also victims of tribal bullies and party loyalists who have refused to see the problems generated by the ill-advised policies of the present and past administrations.  We are victims of bullied aspirations of some  disgruntled politicians who wanted to use us to attain their desire for political relevance. We have been bullied into voting for incompetent candidates who we know— will not represent our collective interests. We have been bullied into siding with political parties and ideologies that have little or no interest in the practical defence of our humanity and dignity. 
Religiously, we have been bullied to vote for savvy religious talking politicians rather than for individuals who have clear ideological blueprints for the transformation of our society and the pursuit of nationalistic interests. We have been bullied into siding with corrupt religious kinsmen who we know will never represent us  in concrete terms.  We have been bullied into shielding wicked religious kinsmen whose corrupt practices and behaviors have bastardized the Nigerian economy. We are also victims of religious bullies too who force us into superficial religiosity that do not address the social and political landscapes of our human existence.  We are victims of charlartans, imposters and politically unconscious and naive religious people who think politics have nothing to do with religion.  We are victims of religious traditions who seek political correctness rather speaking out against oppression and injustices. We are victims of myopic religious traditions who believed pastors should not take side in a political debate. We are bullies of religious neutrality and passivity.  
In this new environment of agitations for restructuring, we must not be bullied into regional cohesion which have no existential reality.  We must refuse the tribal bullying of our elites who think restructuring who increase their political importance.  We reject every tribalistic bullying which seek ethnic utopias at the expense of our collective humanity and dignity. We must challenge every form of bullying which seek to ignore the cries of ethnic minorities for justice and equitable distribution of state resources.  We must reject all regional solidarities and ethnic hegemonies which continually seek to assert the wishes of a particular tribe rather than the collective aspirations of the entire tribes within the state.  

We must say “enough is enough” to the pervasive culture of bullying. We must say “no” to bullies of all types and shapes who have belittled the greatness of our individual and collective dreams.  We must say “no” to regional pride and cultural egos which have demeaned and dehumanized other tribes and people group.  We must reject the regional aspirations of all tribal bullies who think restructuring is a new jingoism or new political opportunity to assert their regional control over other tribes. We must destabilize the ethnic hegemonies and regional bullies who have taken us for granted in the past and seek desperately to keep us perpetually as their regional servants.  We must reject regional feudalism and its tribal culture of bullying us into submission. The age of bullying must now pass away because each tribe in each state must seek its individual well-being against the politics of bullying which seek to determine our destinies in the past. Political bullying must now stop because a new dawn of political awareness is now on the horizons of the many downtrodden tribes and dehumanized communities of minorities who have been isolated from the existing political arrangements of the Nigerian state.

Roadmap for Southern Kaduna

​Ahmed Joe, a Hausa  Christian from Zaria, has this to say About Southern Kaduna 

The cold war between el-Rufai and the Southern Kaduna has exposed the flanks of the abysmal lack of a group think strategy for that part of the state. The SK intelligentsia is limited by lack of cohesion, purpose and direction. For instance, their inability to transform the recent funeral of Dr. Shaibu Abashiya into a national event is a glaring example of that. A cursory review of political appointments since 1999 accruable to Kaduna state at the national level shows that SK has not done too badly to provide a semblance of more zonal unity. No part of the Northern Christian family has more senior clergy men in the main line denominations than SK – name them Catholic, Anglican bishops and ECWA chieftains. Not to talk of the various Pentecostal ministries, retired generals and serving academics. How has that translated into a united platform for the various segments of their Zumuntan Mata to set up a micro-finance bank for instance. As long as SK elites maintain their penchant for building hotels instead of private universities and agro-allied ventures the systematic marginalization of that part of Kaduna state will continue unabated.

The most veritable option is to start by taking control of economic levers and discarding the zone’s entrenched civil service mentality. The Northern Kaduna Christian communities are by far more discriminated against than SK but we are increasingly finding succor in the private sector by building up a mentality that we don’t need government appointments or contracts. As it is we neither have any assistant director nor deputy director in the Kaduna civil service. The positions of director, perm sec or commissioner are like a mirage to us yet we have not left our first calling – instead of makossa joints we build congregations and farm. Slowly and steadily our young are becoming independent minded in their thought processes discarding our previous victim mentality and controlling our local markets by transporting out our farm produces to Lagos and Port Harcourt in our own vehicles – slow and steady!
For guidance and posterity.

Things the Buhari Administration Need to Note

​THE LOUD LONE VOICE OF BISHOP KUKAH

“Having been President before, Buhari knows things we do not know. But, we already also know a thing or two about Buhari and what he represents. There has been too much focus on his being a good man, a patriot, a moral probity and so on. But really, all of these qualities might be good for the Chairman of the Pilgrims Agency, a Mosque or Church building Committee or Chairman of Parish Council and so on. But for a President to sort out a dysfunctional society like Nigeria, these qualities are necessary but not sufficient to guarantee success. Fixing Nigeria will require more than just a good man especially as we in Nigeria seem to equate goodness with prayer, building private churches and mosques which tend to become shelters and places of refuge for criminals and thieves who should really be in prison. In the final analysis, I do not really care what faith our President professes, if he professes any at all. All we need is a man who can fix our problems with the precision of the Chinese who are atheistic, not praying but getting results.
“What we need is a leader who can learn and not be afraid to admit what he does not know, a leader who can ignore the whispers of the coterie of so called inner circles, separate friendship and camaraderie from the business of hearing the cry of the oppressed. Buhari fought his war without a Constitution. Buhari fought his war without a National Assembly. Buhari fought his war without a Judiciary. He fought his war with Tribunals.”

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