From Felix Oti, Texas
The current terrorist campaign unleashed on the nation by the Boko Haram terror group, and the piggyback ride by anti-Igbo and anti-Christian elements in the north, has caused the re-emergence of this question on the lips of many Nigerians at home and abroad.
The last time we raised this very serious question was in 2001/2002, when communal clashes among long-standing enemies turned into another anti-south murder and mayhem campaign, forcing the Obasanjo administration to take undemocratic steps to pre-empt the likes of then governor of Abia state, Orji Uzo Kalu, and a well-armed MASSOB and other vigilante groups like Bakassi Boys, from carrying out their threats of mobilizing Igbos to carry the war to the north. Though there has been clashes since then, they have been far and few in-between, and confined to northern or Middle Belt communities quarreling over grazing rights and the like.
However, today, the story is different. Nigeria is under a terrorism siege, regardless of what the government thinks, and, as is always the case, a specific ethnic and religious group has borne the brunt of the casualties. Christians and Igbos have, through the web and in open fora, questioned the justification for Nigeria remaining one; they have openly called on their brothers and sisters living or serving in the north to abandon business and friendships and come home, with a stern reminder that the alternative is death and/or eventual loss of business and homes. In telephone conversations and opinion polls conducted in Diaspora, many Igbos have volunteered to either abandon their businesses and jobs here and head home, or, in the alternative, finance an armed group to defend their kindred in the north and anywhere else they may be endangered. International organizations and governments like the UN, EU, and the US have been made formally aware of the killings in the north. Insults are constantly exchanged among the three major ethnic groups as to who should bear the blame for where Nigeria found itself today; so much so that the majority consensus is pro breakup of the entity called Nigeria.
Honestly, are we really, and can we continue to sustain this contraption called one Nigeria? Culturally, socially, religiously and in economic practices, we are not one and can never be one. Lets walk down memory lane for a while; the three major tribes were at odds on how to approach the fight for independence, with one saying it is not quite ready; another favoring a gradual approach, and the other ready and willing to forge ahead. Religiously, we have a mix of Shiite muslins in the north, Sunni Muslims and Christians in the west, and mostly Christians in the southeast. The two Muslim sects have never been known to have the same religious principles, let alone working together with Christians. Culturally, the three tribes could not be less different than day and night. Regardless of how long Igbos lives in the north or West, they can never quite achieve an assimilation level that makes them pass as natives of their host tribes, and vice versa. Therefore, making it easier for these migrant tribes to be easily identified in times of crises and massacred.
Even in business approach and preference, the tribes have exhibited significant differences. The Igbos are retail-trade enthusiasts, making them more likely to migrate in great numbers to other tribes, where retail-style opportunities exist. They are equally more likely to engage in businesses of daily-need and essential goods and services, like food items, clothing, over-the-counter medicines, and cyber cafes. Very few Igbos are engaged in imports and wholesale distribution in the north or west. On the other hand, the Hausa which dominate the north prefer the bulk warehousing and wholesale supplier types of business like imports, farming, joint ventures, and establishment of schools. Very few of them are in the retail sector. Ironically, the two tribes seem to need each other’s business preference. The main business domain of the Yorubas seems to be in finance and real estate, because they are the dominant tribe in this sector. Most of the banks, insurance companies, investment institutions, and commercial real estate are either outrightly owned by Yorubas or majorly owned by them. Though each tribe may venture into the other’s business domain, the major players remain easily identifiable.
In Nigeria, the political style and approach to governance is different among the major tribes; The Igbos are republican in nature and this informs their approach to politics and governance. It is a to-your-tents-oh-Israel system that impedes their intermittent efforts at cohesion and consensus approach to issues of tribal and national interest. Internal squabbles have been, and will continue to be the bane of Igbo local, state, and national-level politics. One prominent Hausa politician joked that it would be easier “for a camel to pass through the eye of a needle” than for Igbos to present a consensus presidential candidate for ANPP in 2003. The same rings true at all levels today. The Yorubas, on the other hand, make their deals, reach agreements and select their candidates behind closed palace doors. Regardless of party affiliations, when it comes to national political pork (appointments, contracts, citing of federal projects), they usually close ranks. They all understand what the ultimate goal is; know when to sheath the political sword, and when to stop the usually fake public political dissent. The Hausas prefer the trickle-down political system; the crumbs-off-the-table system of the Arab world where a few families and big names dominate the system for generations until death, living behind very little succession system. This is evidenced by the disparity between the northern rich and poor, versus their counterparts in the south; especially when one considers the fact that the north has been in power for 39 of Nigeria’s 52-year existence.
When it comes to forming relationships between the tribes, frictions borne out of suspicions, past history, religion, and cultural differences, makes it difficult to establish a free-flowing unencumbered business, political, cultural or social relationships. Though the National Youth Service Corp program was designed to erase these barriers among the tribes, it has not been able to achieve this singular objective to the satisfaction of the visionaries of this program. Southerner and their counterparts from the North still make efforts to scheme their ways out of postings to either region. Southerners who ply their trade for months in the north or west of the country hardly marry from, or give in marriage to, indigenes of their host tribes. The same applies to the very few northerners resident in the south. It is only recently that one could see intermarriages between Igbos and Yorubas; it is still a rarity to see an Igbo/Hausa couple – except if you are Atiku or Babangida, and a handful of others who by the nature of their profession have spent most of their lives with southerners.
This lack of inter-tribal socialization is more glaring in Diaspora than in Nigeria itself. For example, in my 25 years of living in the United States, attending several social functions by various tribes, holding several positions in an umbrella Nigerian organization in the Dallas/Fort Worth metro area, I have NEVER seen an Hausa person in any of these functions. Though they exist, because I have been given the name and email address of one, he never returned my call or responded to my emails, they have chosen to make themselves scarce. This glaring absence from social and business functions with fellow Nigerians makes it almost impossible to interact and develop a relationship with them. Though one is willing to acknowledge the frosty relationship between the Igbos and other non-Hausa tribes in the metropolis, the fact is that there is a relationship; it may be professional (nurses, lawyers, doctors & pharmacist associations), but it is a relationship that is blooming and continues to grow. One that is being enhanced by our very de-tribalized children who have minimal connection with Nigeria’s deeply divided tribes. One only wishes that our Hausa brothers and sisters – or their children – would see it fit to be part of this neo-One Nigeria in Diaspora.
Back to the question; are we really one? It depends from what aspect one is looking at it; business-wise, we work together to achieve one goal –profit making. Culturally, we are as different as day and night, and not interested in blending cultures. Socially, intermarriages and other close relationships seem to depend on economic and business benefits to each other. Politically, the tribes climb on each other’s backs to achieve their different, selfish objectives. There is that absence of patriotism among Nigerians, irrespective of tribe, and this makes it extremely difficult for Nigerians of various tribes to work as one. Nigeria means many things to many people, depending on what they want out of it. With is frame of mind, we can never be one, and need to consider calling a national conference on how to do away with this Utopian idea of One Nigeria.

Arlington, Texas USA. felixoti@yahoo.com

Ogunjimi James Taiwo

“As long as the mind is enslaved, the body can never be free” – Martin Luther King Jr.

The late Raggae musician, Robert Nesta Marley(Bob Marley) sang, ” Emancipiate yourselves from mental slavery, none but ourselves can free our mind. . .”.

The fight to break free from the grip of the oppressor is one that started long, long, years ago. However, the people who were actually able to break free were those who knew what to believe and what not to believe. They were the people who knew the truth about their oppressors and themselves(the oppressed). They were people who staked everything and everyone that mattered to them just to break free. They were people who refused to be discouraged even when they had lost a battle. They were people who pressed on courageously even when defeat was staring them straight in the eye. They were people who stood against injustice everywhere they found themselves. They were people who picked up themselves from the ground when they got knocked down by strong opposition.

It was Martin Luther King who said, “Freedom is never voluntarity given by the oppressor; it must be demanded by the oppressed”. If we are waiting for the day when the looters and cabals in our country will get tired of looting and give us what we deserve,then I wish us happy waiting,because it’s never going to happen. If we are waiting for the day when the rulers in our country will listen to us and do EXACTLY what we want,then i say happy waiting,because it’s not going to happen, UNLESS. . .we demand for it.

If we don’t understand by now that our leaders cannot be trusted, then to break free will be difficult. If we don’t know by now that there are some people behind the wheel of our nation that are driving our nation where they please,then we will remain subdued and oppressed. If we don’t understand now that there is no success without sacrifice,then we will remain in chains. If we can’t look beyond today and see that if we don’t rise up and say NO, the way we are serving this “lootocratic” government is the way our children will serve their children, then we are in trouble.

The anti-masses government may have won the first phase of the Occupy Nigeria revolt,but they haven’t seen the last of us. Like Martin Luther King said, “We must accept finite disappointment but never lose infinite hope”.

We should go back to our housesand re-group and re-strategize. We should retreat into our closets and think of creating a platform that can neither be bought off nor compromised.

We should not adjust to suffering as the government wants us to. We should remember the words of the late American activist, Martin Luther King Jr, “The saving of our world from pending doom will come,not through the complacent adjustment of the conforming majority, but through the creative maladjustment of a non-conforming minority.”

—

James Ogunjimi Coordinator, Committee for the defence of human rights, Olabisi Onabanjo University Unit. hullerj@yahoo.com 08134319591

The processes and dynamics of change in an organization like the Nigeria Police force usually have effects on the employees conducts, on the systems’ behaviors and the people.

The sudden and reoccurring changes in the last decade have not markedly reduced the negative perception of the Nigerian police in the country.

By mere observations, the change of management has become so constant and the causes given for change in management are generally poorly explained, and the reasons usually given have not provided a structure in regards to needed interventions.

Even with Ringim’s sudden end in the month of January of 2012 the Police force has been characteristic of the same recycling problems and challenges.

From the year 2002,Mr.Mustafa Adebayo Balogunthe 11th Inspector General of Police(IGP) headed an institution that was propelled with indiscipline, electoral fraud, police abuse, press gagging and general brutality as well as open corruption.

IGP Sunday Ehindero’speriod between 2005 and 2007 were punctuated with probes after the other in regards to  fraud and money diversion.

IGP Mike MbamaOkiro led the police from 2007 to 2009  and his time with no fault of his, was marked with the still fragmented case of $190m Halliburton Scam in regards to the reported bribing Nigerian government officials.

IGPOgbonnayaOkechukwuOnovo who succeeded Okiro in 2009 was constantly surrounded by cases of kidnappings and horrible killings.

IGP Hafiz Ringim from the period of  September 10, 2010 to the time of his forced exit was surrounded by  mountains of cases involving police inefficiency, unethical practices, bribery, extortion, destruction, escape,  and terrorism every whew and at his doorstep—the police headquarters.  Now comes the new chief, IGP Mohammed DahiruAbubakar.

The turning points that has led to unique set of complexities in policing as in the habit of letting go an existing police chief’s management team which usually consist of Deputy Inspectors- General, remains a disturbing problem.

The usually explanation for this type of move is to allow  an  officer in the rank of Assistant Inspector-General of Police (AIG) to enjoy the new status of Inspector General of Police (IGP).

It is believed that by removing or given sudden retirement to persons with the rank of a Deputy Inspector General of Police (DIG), the officer of the rank of Assistant Inspector General of Police who suddenly gets double promotion to become the Inspector General of Police will possess an establishment marked with  a breath of fresh air and absolute loyalty from all subordinates.

But what organizational function does this type of change bring other than provoking reorganization and repositioning of new names in leadership.

How does suddenly relieving a whole management team suddenly solve the  internalinstitutional and external security challenges in the country? Hasn’t   this been done before?

Given that in a very short period, beginning mostly from 2002 until now,  the country has seen six successive police chiefs.

Yet these peculiar transitions have not markedly put a positive dent on matters like indiscipline, fraud, security, fraud, police welfare, record keeping, training, pay system, religious/ethnic violence, favoritism, bribery, waste, and others.

If we are to see any meaningful change in the policing of the nation we will have to cultivate and built on  workable  and lasting organizational goals and values in the areas of  effective system performance, standards of training, personnel development, public confidence, individual  performance of Officers, and Human Rights as well as the  overall improvement of the Nigeria Police organization.

The nation should see more of changes not in mere individuals but in the system of policingwith its environment characterized by a greater the degree of openness, constant positive interaction with the public, police lawfulness, organizational discipline,  efficient record keeping and case management, as well as accelerated case follow up and completion.

With improvements in these areas,the erratic change of police chiefs and leadership team  will likely reduce. Also, we could in the process reduce sudden, obvious and unforeseen psychological difficulties on personnel, decrease social and family pressures due to sudden loss of jobs, lessen unproductive work behavior,  condenseanger, hostility, or potential violence as well as reduce acts of security breach and a work environment marked with indifference.

When there is need and a good reason for a new leadership change the leadership should focus on producing system outputs that will satisfy the need for change.

Note that mass transfer of senior police officers and members of rank and file does nor necessarily bring a progressive alteration to the system, and the situation in need of change. Since such reactive transfers are not designed to bring in effective behavior change.

A psychologically and culturally based formula is what is needed to bring in a steady state of  productive environment into the police force.

The incoming police management team could form new managerial initiative both internally and externally using social and psychological factors of workers and the public to cause general improvements.

These include showing appreciation, recognition, offering praise, meetings with each worker occasionally, and giving feedback and correction to workers. Learn to give the community updates about police accomplishments, build quality relationships with citizens, and train staff police to communicate non-sensitive police work with good listening skills.

What matters now following the coming of the 16th police chief and his management team,  is erecting an organizational philosophy with a sustainable  vision and knowledge that will guide the Nigeria police force towards quality service of the law to the people.

John Egbeazien Oshodi, Ph.D., is a Licensed Florida Forensic/Clinical Psychologist; Diplomate of American Board of Psychological Specialties; Fellow of American College of Forensic Examiners (For Psy); and  the Secretary-General of the Nigeria Psychological Association (NPA) , Abuja. Jos5930458@a0l.com 08126909839