Untouchability in Nigeria

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Read Time:11 Minute, 55 Second

Scornfully referred to as sacrificial lambs to the gods (ndi ejiri goro ihe in the Ibo language), the Osu are the untouchables of Nigeria. They are stereotyped as lazy, dirty and dishonest, and are shunned by the rest of society for their alleged repulsive body odour. IHN focuses on the plight of nearly two million unfortunate human beings who, despite legislation designed to help them overcome their social disability, continue to be at the bottom of society, and are generally considered the scum of the earth.

The Igbo Disease

Untouchability is practised in Nigeria mostly among the Igbos in the South. While this abhorrent practice also exists in Edo State where those discriminated are called Uneme, this article deals with the situation in the Igboland where the practice is the most pronounced and well entrenched. The untouchables amongst the Igbo are known by different names – Oru or Ohu, Ume or Omoni, but the general name for them is Osu.

A person is untouchable as a consequence of being unclean, and because he or she possesses the capacity to defile others. An untouchable is held in isolation out of fear that the person would contaminate the rest of society. Such an outcast has diminished dignity, rights and opportunity. An untouchable is not fit for the companionship and association of decent and respectable men and women in society.

In Igbo traditional society there are two classes of people: the Nwadiala (Freeborn) and the Osu. The Nwadiala or the Freeborn are the masters, or the sons of the soil. The Osu are slaves, strangers and aliens, and they are subjected to various forms of abuse and discrimination. They live separately from the Freeborn, and in most cases, very close to the shrines or market places. It is said that the system originated some two hundred years ago when some people were dedicated to the gods and became ritual slaves. It then became a taboo for people to socialize with those who have been dedicated to the gods.

The famous Nigerian novelist Chinua Achebe asks “What is this thing called Osu?”in his well known novel No Longer At Ease. He answers “Our fathers in their darkness and ignorance called an innocent man Osu, a thing given to idols, and thereafter he became an outcast, and his children, and his children’s children forever.”

Discrimination
The Osu are not allowed to dance, drink, walk, associate with, or have sexual relations with the Nwadiala or the Freeborn. The Igbo welcome ritual of presenting a kola nut to a guest who in turn breaks it is not available to an Osu. No Osu can pour libation or pray to God on behalf of a Freeborn as it is believed that such prayers bring calamity and misfortune. In his book, Ihiteafoukwu: The Echo of Igbo Culture, Nzewuba Ugwuh (2004, Ibadan:Cypress) captures the systemic discrimination meted out to the Osu: “They (Osus) cannot plant their crops near or close to Nwadiala (Freeborn) nor can they plant at the time Nwadiala plants or sows his crops and seeds. They cannot marry or be married among the people. They can only be buried at (sic) certain days of the week … they cannot be conferred with Ozo, Nze or Oji Ofo titles, nor can they become Akaraka (traditional ruler). An Osu cannot represent the community, nor act on behalf of the people.”

It is indeed regarded as an abomination for an Osu to rule or lead any community. Not too long ago, a person alleged to be an Osu was elected the head of a village council in Mbaise. But shortly after that, members of the community came under pressure from the surrounding communities and subsequently forced him to step down. How can it be otherwise in a community where it is even forbidden to buy seed yam from the Osu, as it is believed that this would lead to a bad harvest? Again, when a radical traditional ruler once wanted to honour an Osu with a traditional title, members of his community vehemently opposed it and threatened to kidnap and murder him if he dared honour an untouchable.

In 1989, there was a communal clash in Ifakala in Imo State, over the location of a water borehole. A section of the community refused to drink water from the borehole on the ground that it was located on Osu land. The bore hole had to be abandoned.

The Osu caste system is also very pronounced in the area of marriage. An Osu cannot contract a marriage with a Freeborn. Because of the Osu factor, marriages in Igbo society are preceded by investigations – elders from both sides travel to native villages to find out the social status of the other party. And if per chance it is discovered that one of them is an Osu, the marriage plan is automatically abandoned. There have been numerous cases where married couples have been forced to divorce because one of the parties was discovered to be an Osu – people believe that a Freeborn marrying an Osu is like inviting a “curse” on the family. In Chinua Achebe’s story, Okonkwo learns that his son Obi wants to marry Clara, an Osu. Okonkwo says: “Osu is like leprosy in the minds of our people. I beg of you my son not to bring the mark of shame and of leprosy into your family. If you do, your children and your children’s children into the third and fourth generations will curse you and your memory. It is not for myself I speak, my days are few. You will bring sorrow on your head and on the heads of your children. Who will marry your daughters? Whose daughters will your sons marry?”

Legislative Remedy

In 1956, the government of Eastern Nigeria passed a law abolishing the Osu caste system.

The law says: “Notwithstanding any custom or usage, each and every person who on the date of the commencement of this Law is Osu shall from and after such date cease to be Osu and shall be free and discharged from any consequences thereof, and the children thereafter to be born to any such person and the offspring of such person shall not be Osu. Osu System is hereby utterly and forever abolished and declared unlawful.” The legislation prescribes punishment for whoever practices the Osu system:
“Whoever-
(a) prevents any person from exercising any right accruing to him by reason of the abolition of the Osu System; or
(b) molests, injures, annoys, obstructs, or causes or attempts to cause obstruction to any person in the exercise of any such right, or molests, injures, annoys or boycotts any person by reason of his having exercised any such right; or
(c) by words, either spoken or written, or by visible representations or otherwise, incites or encourages any person or class of persons or the public generally to practise the Osu System in any form whatsoever, guilty of an offence and upon conviction shall be liable to a fine not exceeding six months.”
It further states “Whoever, on the ground that a person-
(a) if this Law had not been passed, would have become
Osu; or
(b) has refused to practise the Osu System; or
(c) has done any act in furtherance of the objects of this
Law,
denies to any person belonging to his community or section thereof any right or privilege, to which such person as a member of such community would be entitled, is guilty of an offence and upon conviction shall be liable to a fine not exceeding fifty pounds or to imprisonment for a term not exceeding six months.”
(Cecil Geraint Amens, The Laws of Eastern Nigeria revised Edition 1963. Enugu: Government Printer 1964).

Not a Single Prosecution!

The legislation abolishing the Osu caste system was lauded by progressive minds as a major step toward the eradication of this cultural scourge. But unfortunately the law has not yielded the desired results – it only succeeded in driving the whole system underground. The Osu are no longer openly and verbally attacked as used to be the case. But their socio-cultural and political isolation and discrimination especially in matters concerning marriage and leadership continues. 50 years after the enactment of the law that abolished the Osu system no one has been prosecuted or convicted for breaking the law.

In 1997, a person alleged to be an Osu was made a chief of a community in Imo State. But six months later, the community was engulfed in a crisis. And when the case was brought to the court. The presiding judge noted that though the abolition of the Osu system was in the statute, it was “an unenforceable law.” The chief was dethroned so that peace may reign again in the community!

The 1956 laws have been ineffective in tackling the Osu system. Some say that the Osu system is not an issue that can be resolved through legislation: it is a traditional practice that requires a traditional solution.

Traditional Approach

Some traditional rulers and communities have taken steps to eradicate the Osu system. Community leaders have issued proclamations and declarations against the practice of untouchability. For instance, (Dr) Enyeribe Onuoha, the traditional ruler of Umuchieze – and currently the Chairman of the Nigerian Humanist Movement – has spoken out against the practice of untouchability in his community: “discrimination against Osus in Igboland in modern times is irrational, illegal, unjust, superstitious, extremely primitive and archaic, and opposed to human rights. It is one Umuchieze tradition that should immediately be abolished!” However, statements and declarations like this have fallen on deaf ears amongst a people who think that traditional and social norms especially those hinged on the supernatural are sacrosanct and should not be tampered with.

According to the Igbo tradition and culture, it is only in one’s ancestral home that one can have the full rights of a Freeborn. So, another traditionalist solution being proffered is that the Osu should return to their ancestral home. The fact, however, is that no one – not even the Osu themselves can trace their roots or locate their ancestral homes.

The Role of Religion

The Osu are untouchable because they are dedicated to god. The dedication to god makes the Osu’s untouchability a permanent, irreversible and unchangeable disability and stigma. The Osu system is sanctioned and sanctified by traditional religion which prevailed before the advent of Christianity.

The advent of Christianity made little or no impact on the Osu system. Most church leaders have been reluctant to confront the issue head on for fear of alienating the majority. And this has created a situation where the Osu system is practised by Christians. In some churches the harvest offering of Osus are kept separate from those of the Freeborn. Dr. Onuoha noted this about the Christians in his community (The Land and People of Umuchieze Owerri: Austus Printers and Publisher): “Umuchieze Christians still believe in the dividing line between the so-called Nwadiala or Nwafor and the Osu – sons of the soil and bondsmen. “Bondsmen” are descendants of certain individuals who were bonded to the W’iyi goddess or to Amadioha in the olden days.

They were appointed slaves of the shrine and declared untouchable: sacred. Christians of today bluntly refuse to stop this discrimination based in the traditional religion”. The Church has come under severe criticism for failing to address the Osu issue. Ernest Emenyeonu made this expressly clear when he said “The Igbo are among the most zealous Christians found anywhere on earth, yet neither Christianity nor education had done anything decisive to eradicate the Osu system. The Clergy, the Bishops and Knights of the Church all preach against the Osu system but their utterances are mere words that are not meant to reflect personal beliefs and actions. The Church in Igboland is famous for its Eucharistic Congresses, its Synods, and its Assemblies. In many of these gatherings, the Church hierarchy in Igboland may go as far as to condemn racism in South Africa, racism in Eastern Europe or attack racism in America but would never address the issue of the Osu system in Igboland. It is a classic example of removing the mole in the other man’s eye while ignoring the big and gaping sore in your own eye. To this extent the Church in Igboland is an abysmal failure in social responsibility”.

The Humanist Way Forward

One should not blame the Church for not tackling the Osu issue in Nigeria. The Church – like the Osu caste system – is rooted in religion, in theism, in superstition and in supernaturalism. When it comes to the Osu issue, religion is part of the problem and therefore cannot be the solution. A radical and lasting solution lies outside religion, outside theism and outside supernaturalism.

The Osu caste system will continue so long as the Igbos embrace religion, spiritualism and supernaturalism. Untouchability will not be eradicated until Nigerians in general begin to realize that the gods and spirits are imaginary beings, not objective realities. They need to understand that gods and spirits were concepts used to control and organize society at the infancy of the human race. If one does not believe in any god or spirit, the idea of treating someone as an untouchable because the person is dedicated to a god or spirit would make no sense.

Politically, the government must try to enforce the law abolishing the Osu system. State authorities must get communities to remove from their constitutions provisions that bar Osus from contesting local elections and from receiving traditional titles. The Nigerian state must rise up to its duty of protecting the equal rights of citizen irrespective of his or her sex, ethnic origin, religion or birth status.

Most importantly, the Igbo must begin to envision a new society where people will live and interact freely with each other without division and distinction on the basis of touchability and untouchability.

Leo Igwe is Executive Secretary of Nigerian Humanist Movement and an IHEU’s Growth and Development Committee representative in Africa.

About Post Author

Anthony-Claret Ifeanyi Onwutalobi

Anthony-Claret is a software Engineer, entrepreneur and the founder of Codewit INC. Mr. Claret publishes and manages the content on Codewit Word News website and associated websites. He's a writer, IT Expert, great administrator, technology enthusiast, social media lover and all around digital guy.
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My Condolence and future recommendation to Nigeria

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Read Time:48 Second

May the good Lord grant the soul of Yar’Adua and the souls of other departed Nigerians external rest. Death is a necessary end for all mortals. But the only painful thing about his death was that his own wife (Turai Yar’Adua) headed a cabal that took undue advantage of his illness.

 

Turai Yar’Adua and the cabal she headed alienated Nigerians from their leader when he (Ex-President Yar’Adua) needed Nigerians most. Nigerians will continue to wonder why they (Turai and the cabal) kept the nation in the dark about his ill health. The entire episode deserves proper investigation with a view to avoiding a re-occurrence in the future. Once more, may his soul rest in peace and may God bless Nigeria .

 

 

 

Chinedu Vincent Akuta.

 

An activist and leader of “Support Option A4 Group” Leicester-UK

 

akutachinedu@yahoo.com

 

http://briefsfromakuta.blogspot.com/

 

About Post Author

Anthony-Claret Ifeanyi Onwutalobi

Anthony-Claret is a software Engineer, entrepreneur and the founder of Codewit INC. Mr. Claret publishes and manages the content on Codewit Word News website and associated websites. He's a writer, IT Expert, great administrator, technology enthusiast, social media lover and all around digital guy.
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Nigeria: Don’t dismiss Ghadafi Remarks

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Read Time:16 Minute, 15 Second

That Nigeria is gradually stabilizing since Goodluck Jonathan was made Acting President via a resolution by the National Assembly is not contestable. For many, the stability the country is enjoying was further confirmed by the invitation of the former governor of Bayelsa State to the recent Energy summit in the United States.

Against the unfolding development, former publicity secretary of the Unity Party of Nigeria (UPN) and a chieftain of the Peoples Democratic Party (PDP), chief Ebenezer Babatope recommends that based on the reality on ground, Goodluck Jonathan should be confirmed the substantive president. In this interview with Sunday Sun, he bares his mind on a wide range of issues. Excerpts…

How do you feel about the state of the nation considering that nobody has come out categorically with facts on the health condition of Yar’Adua?
I think everybody in Nigeria today has cause to thank God. The visit of the Acting President to the United States has proved that America has acknowledged that Nigeria is becoming politically stable. Goodluck Jonathan was given a first class treatment. I was very happy about it and if you looked at the array of Heads of states at that energy conference in America, you find that Jonathan was conspicuously shown.

He was virtually, if not the only black face that appeared in that conference. It shows that America has recognized that we are stable but having said that, I think we in Nigeria now should proceed further from the Acting President status of Jonathan to confirming him as the full President. I quite appreciate that our President Umaru Yar’Adua is sick and anybody can be sick. We are all praying for him because no matter what anybody says, President Yar’Adua is a complete gentleman, highly focused and ideological but we have got to a stage in the history of our country we just can no longer continue with the issue of Acting President and having the picture of a sick President being put in Aso Rock.

I am appealing to Yar’Adua and I know he would have done what I am going to say now. I am appealing to him and those who can get him to do the simple function of resigning. He should resign but the nation must take care of him not only today but at all times because he has served this nation very well. When he resigns, let Jonathan become the full President with the complement of choosing his vice and having a normal government that would continue to administer the affairs of this country. In the event of the President not being in a position to resign, we should find out other decent constitutional methods to get him to vacate office.

When that happens, the Acting President will have at least 13 months to govern Nigeria as full president so that the country would move forward. I say this because we now have instances according to news reports when some mischievous persons have been cashing in on the illness of the President to cause confusion. Today, they say the President would be in the Mosque and it is not true. Now they would come back that some religious leaders have gone to visit the President with so many conflicting reports. Speaking as a responsible Nigerian citizen, we cannot continue in this way. Jonathan has a cabinet now and they should run Nigeria well to ensure that democracy not only has firm roots in Nigeria but survives all our political situations.

But looking at the caliber of people in the new cabinet constituted by Jonathan, what is your impression?
Honestly speaking, I think we have a very good team. We must give people a chance to prove their mettle. I have had arguments with people who tell me some of the cabinet members are known. Somebody must start from somewhere. The new cabinet is a mixture of young and not too old people and when you have that kind of combination, you should hope that it would produce results for the country.

The younger elements who, are Ministers are dynamic enough to know what to do for the country. I think the oldest of the Ministers is probably Jibril Martins-Kuye but he is an experienced and highly tested hand. When he was the Minister of state under the first term of Olusegun Obasanjo, he acted most of the time as the full Minister of finance because Adamu Ciroma who was then his boss had an accident. Martins-Kuye within the period he acted for the Minister of finance, was a great achiever. So, Nigerians should cooperate with them. We have been told by the Acting President that if there is any one that is not measuring up, he should be relieved of his seat.
In his Easter message, the Acting President urged Nigerians to make more sacrifice to move the country forward.

When would the call for sacrifice stop especially in view of the fact that Nigerians have been weighed down for too long by the failure of leadership in the country?
I agree that Nigerians should make sacrifice. Yes, it is quite a good thing to say but I also agree that the government must show very sound proofs that it wants to really improve the lives of Nigerians. We are a politically volatile people and that is one of the strengths of our country. That is why a dictator can never survive here for long because for Nigerians to accept the yes you say, you must concretely prove to them that the yes is yes. So, Nigerians are there to sacrifice but the government should give concrete proof that it is committed to improving their lives. That is why the statement by Jonathan that the country must pursue the issues of power, electoral reform and anti-corruption war to a logical conclusion is good. Any person who has interfered with the country’s money must be prosecuted and haunted even to his grave.

Do you think the Acting President would be able to carry out a holistic electoral reform before the next election?
We are going to have an electoral reform and the National Assembly knows that. I am very happy with the way they are going. The National Assembly has saved Nigeria once this year by passing a resolution making Jonathan as the Acting President. If they did not do what they did, we would have been probably under a military regime by now and that would have been very disastrous for the country. Nobody would have probably been able to hold the country together. So, the National Assembly knows that it has to carry out the electoral reform.

Two is that the Acting President told his American audience that he was committed to ensuring that the electoral reform is carried out in Nigeria before the next election. I know that he will do everything in his power to achieve that. Then thirdly, one thing I don’t agree with many of the people who have been talking about the Independent National Electoral Commission (INEC) which is the umpire for elections is that the problem is with Prof Maurice Iwu. The campaign has been on, that Iwu must go and I am fed up with it and I do not subscribe to such a view. I subscribe to the view that INEC must be reorganized but we must not target particular persons.

To say that Iwu is at the head of the electoral mess Nigeria has witnessed is wrong. The problem is with the politicians and they should be held accountable for the electoral mess we have witnessed in Nigeria. For example, Iwu has conducted election in Anambra State and he has conducted another one in Abuja local governments and even in Etsako in Edo State and nobody would say that he did not do well in those places. Let us not aim our bullets and arrows against individuals. Let us examine what is wrong with our politicians and I am one of them. We have brought problems to this country.

I want to appeal to Jonathan, let Iwu stay there for some time and learn on the job. When Abel Goubadia was there, this country hurriedly removed him but I know him very well. When I was a student leader at the University of Lagos in the civil war years, he and Dr Ojikutu were the senior staff members appointed to overlook what we were doing as students’ union leaders and believe me, Goubadia was a great achiever. He is highly principled and objective. The man did his best but before we could say Jack Robinson, he had been removed. We have a culture that we need to correct in this country.

That is the culture of not allowing people to grow on their job. I am appealing to all those who are crying for Iwu’s removal to soft-pedal. If you remove Iwu today and you bring in the person you call Mr Clean, he will have the same problem Iwu had as long as politicians remain what they are. They are unpredictable, lack principles and go in search of power in a ruthless and stupid manner. I have never met Iwu in my life but I want to appeal with increased vehemence that he should be allowed to learn on the job. Comparing him with others before him, Iwu has scored very well. I also disagree with so many of my compatriots who are saying the President of the country should not appoint the INEC chairman, it is ridiculous because we run a presidential system in Nigeria.

You cannot reduce your President into a toothless bulldog by saying he cannot appoint a man to head the electoral commission. Even the judicial committee that they are now saying that the chairman of the commission should be referred to the NJC, are you saying that the decision of the judiciary that everybody embraces what they say? So, the NJC even becomes a subject of debate. There are those who believe in their judgment and there are those who do not. The Nigerian judiciary is doing well but you cannot say that the NJC should appoint the chairman of INEC. It is not the appointment by the President that is wrong, it is the people that you put there. Finally, is the opposition doing well? The civil society groups are doing well and mobilising.

What about the opposition parties.
They are not operating. In the Second Republic, we served under Pa Awolowo’s Unity Party of Nigeria (UPN) and you would agree with me that the party provided a viable opposition in this country. The UPN was a very serious political party. Everything that the National Party of Nigeria (NPN) did, we had our alternatives to it. We canvassed it and of course, our leader Awolowo would come out and say whatever he wanted to say. But these days, our opposition parties are not only lazy but divisive in their socio-political approach to issues. They told us they were forming a mega party and now we are hearing many parties arising from that mega party. Does that show seriousness?

Does the statement by the Libyan leader, Muammar Ghadafi that Nigeria should be split along ethnic and religious lines mean anything to you? Can it be taken seriously?
I am not one of those who would dismiss Ghadafi’s statement with the wave of the hand. I do not agree with him that the country should be split into two on the basis of Christian and Moslem religions. That is not our problem here. Even though we have Moslems and Christians, it is not the problem. In the South East, people who are Moslems are very few just like in the South South. In the South West, you have a mixture of Christians and Moslems.

In the South West, it is only a mad man that would say he wants to die because of religion. I am the son of a Methodist clergyman. My father, the late Reverend Babatope was trained at the Methodist Missionary college in Abia State. His daughter, who is my sister, is married to a Moslem, an Alhaji. Are you saying that we are going to have a war in which I should now advocate that my inlaw should be killed? It is impossible in the South West. We celebrate both Christian and Moslem festivities together and we can never have religious war in the South West. But we must not dismiss what Ghadafi has said because we have not been able to properly define the federal nature of our country’s existence. That was the basis of which we fought the civil war. I say today categorically and I have never been shy that I was militantly, as a students’ leader, pro-Biafra. This was because, at that time, we were saying, what federation are we operating.

It was a federation of inequalities. There were some people in the feudal north who, then believed that Nigeria was merely an extension of their family compounds. That was the truth of the situation but nowadays, we thank God that young people and Nigerians have been able to correct that impression during the June 12, 1993 elections. People voted for Abiola massively in the north. Chief Olusegun Obasanjo contested and they voted for him massively in the north. We now have a new Nigeria but we must consolidate that to ensure that we have every Nigerian believing that one time or the other, his area where he comes from would be able to produce the president for Nigeria.

At a time in this country particularly when you fought the civil war, that was not possible.
So, if Ghadafi is now talking of breaking Nigeria into pieces on the basis of tribes or religion, we must not dismiss him. We should work strenuously to ensure that we do not allow tribe or religion to divide the country. But I say with emphasis that we must redefine the federal nature of our existence. Federations are governed by consensus, compromise and coalition of interests. Whether you like it or not, we are different people that make up the federation of Nigeria. Pa Awolowo before he died, said that before you can become a good Nigerian citizen, you must first of all be a good person from your area of origin. So, we must accept that we must have tribal, cultural, religious and other differences and that we must marry all the differences together to redefine the federal nature of our existence. Nigeria is one of the few cases in history now where federations are succeeding.

And I say it again, if the military had intervened in the affairs of Nigeria over the sickness of President Yar’Adua, it could have meant the beginning of the end and that is why I praise our young men and women who are officers in our armed forces that they did not listen to those who were urging them to go and do unconstitutional acts. Why do I say this? We now have in Nigeria, militant groups who have arms and they are fighting what they believe to be a genuine cause and they do not even mind if they die in the process. If you are talking of the militants in the Niger Delta, say what you like-we have some brigands among them who try to export oil and do whatever they want to do but majority of them are fighting a cause to liberate their people.

I was in Niger Delta and I know that the people there are suffering. They have corrected the practice in the past where their leaders aligned with reactionary elements in the country. You also have the Oodua Peoples Congress (OPC). Say what you like, the OPC is a militant group. We have the Movement for the Sovereign State of Biafra (MASSOB) which is highly militant and the members have done things to show that in fact, they are prepared to die for their cause. We have the Egbesu boys in the Niger Delta also. We have the Yandaba in the north even though we have not heard much about them but they also exist. You are going to add all these to the fact that there are so many jobless graduates who are prepared to die to ensure that they have a country that would make sure they have employment. They would confront the military and how many fronts can the military deploy its troops to counter their forces? The end of it is that we have to decide the future of Nigeria.

What is the future of your party, the Peoples Democratic Party (PDP) in the next general election? In answering this question, you should take cognizance of the giant strides of Governor Babatunde Fashola of the Action Congress (AC) in Lagos and his colleague, Olusegun Mimiko of the Labour Party (LP) in Ondo State.
The truth is that we politicians are incurable optimists. I accept that the opposition parties are optimistic in the South West but having said that, we of the PDP accept that they could be a major threat and we are not sleeping. We are doing everything to ensure that we keep our states and to get Ondo State from the hands of the Labour Party. We are going to have free and fair election by the grace of God and we are going to assert the strength of the PDP through the electorate.

You have mentioned Fashola, yes, he is doing very well in Lagos and I quite accept that. But within his party, the AC, there are those who do not want him to succeed. There are those who want to remove him as governor of Lagos State and they do not want him to serve a second term. Already, many names of people to take over from Fashola are being bandied about from his own party. Mentioning Fashola, you are just trying to increase the problem of the young man. Fashola is a boy I like and I think he was one of the students I taught at the High school. He is doing well in Lagos. But he is a ridiculous example to make because he is now being destroyed by his party men.

I can assure you that in the next general election, the PDP would perform much better than we had ever done before on the basis of destructive programme that the AC has for Fashola who we know has done well. We of the PDP in the South West know that we have problems and we are doing everything in our power to ensure that we surmount them. For example, the PDP about nine months ago constituted a Peace and Reconciliation Committee (PRC) headed by Ike Nwachukwu. I am a member of that committee and we have been going round the country to make sure there is peace and by the grace of God, we would achieve a lot before the next election. What we have done in the South West PDP, the opposition cannot beat us because they have broken into pieces. We are serious and working hard because we know that the South West people are capable of removing us and bringing other parties if we are not doing well

About Post Author

Anthony-Claret Ifeanyi Onwutalobi

Anthony-Claret is a software Engineer, entrepreneur and the founder of Codewit INC. Mr. Claret publishes and manages the content on Codewit Word News website and associated websites. He's a writer, IT Expert, great administrator, technology enthusiast, social media lover and all around digital guy.
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Nigeria experiment with extra constitutionalism.

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Read Time:3 Minute, 5 Second
Section 1 (1 and 2) of the Constitution of the Federal Republic of Nigeria 1999, stipulates as follows: “This Constitution is supreme, and its provisions shall have binding force on all authorities and persons throughout the Federal Republic of Nigeria…the Federal Republic of Nigeria shall not be governed, nor shall any person or group of persons take control of the Government of Nigeria or any part thereof, except in accordance with the provisions of this Constitution”.

Since 24 November 2009 when President Umaru Yar’Adua departed for Saudi Arabia without transmitting a letter to the National Assembly about his medical vacation, this country has embarked on an elaborate experiment with extra constitutionalism.

Usually, when a wrong step is taken without redress, one thing leads to the other and wrong-doing becomes a way of life. This is what is happening in Nigeria.

The refusal to transmit the letter should have been viewed for what it was: a gross misconduct on the part of the president, punishable by removal from office through impeachment. Since the Constitution did not make the transmission of a letter optional, the president and his handlers should have known the grave effect of neglecting to write and forward that letter. And having failed to do so, the National Assembly should have followed the next logical prescription of the constitution by commencing an impeachment process.

Rather than do this, we chose to dance around the constitution by invoking a “doctrine of necessity” to confer the position of Acting President on Vice President Goodluck Jonathan. The constitution clearly spells out the grounds on which a Vice President can become an Acting President. Yet we decided not to follow it.

It is said that when men refuse to obey the law, they would soon be looking for miracles. Yar’Adua’s failure to obey the constitution has now put in him a position where his supporters have to evoke ethnic and regional emotionalisms to save him from being removed from office while he is on his sick bed.

The other aspect of the constitution that has been neglected is that of Section 144, where the Federal Executive Council of the Federation is empowered to decide if the president is capable or incapacitated to carry on his job. The constitution does not envisage the current sitaution where an obviously medically incapacitated president stays put in Aso Villa.

When pressure mounted on members of the National Assembly to follow the spirit and letters of the constitution, it became clear that some undemocratic and unpatriotic forces were standing in the way menacingly.

It was for this reason that the Governors’ Forum advised against the removal of Yar’Adua; and the Governor of Imo State, Sir Ikedi Ohakim, cautioned that information at the governors’ disposal advised that the constitution be ignored.

One dangerous consequence of this extra-constitutional misbehaviour is that we do not have a Vice President. The northern part of the country is no longer effectively represented in the executive ticket as the zoning arrangement of the ruling People’s Democratic Party, PDP, requires.

Another lurking peril is that a court could come out tomorrow and declare the emergence of Jonathan illegal and all his actions null and void. If that happens, the chaos that will set in could undermine the unity of this country.

Let us make up our mind, whether we are prepared to live completely under the constitution in accordance with the prescription of the constitution.

The constitution is the only thing that defines and binds Nigerians. We are of the conviction that, no matter how uncomfortable anybody or group might feel about it at any juncture, the Constitution of the Federal Republic of Nigeria must be upheld and implemented.

About Post Author

Anthony-Claret Ifeanyi Onwutalobi

Anthony-Claret is a software Engineer, entrepreneur and the founder of Codewit INC. Mr. Claret publishes and manages the content on Codewit Word News website and associated websites. He's a writer, IT Expert, great administrator, technology enthusiast, social media lover and all around digital guy.
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