NEGOTIATING THE DESTINY
OF UNBORN ORIGINAL INHABITANTS OF THE FEDERAL CAPITAL TERRITORY ABUJA
TEXT OF THE GUEST SPEAKER PRESENTED ON THE OCCASION OF THE THIRD
HERITAGE DAY ORGANISED BY THE ORIGINAL INHABITANTS DEVELOPMENT ASSOCIATION OF
ABUJA (OIDA) ON SATURDAY 10TH JANUARY 2014 AT GOVERNMENT SCIENCE
SECONDARY SCHOOL KUJE
BY
BARRISTER GEORGE S. KOCE
1.0 OPENING
I
stand before you with all sense of humility and consider my role as the guest
Speaker at this occasion a call to duty.
The
efforts of OIDA are incontrovertibly commendable in the struggle to secure the
future of the Original Inhabitants. To my mind, the conception of the Heritage Day
is a bold statement in debunking the erroneous claim that FCT was a “virgin
land” “empty land” and as such “No Man’s Land”. Today’s event is another
important step on the path to self realization of peoples who by right are
physically located in the FCT but practically maligned, treated with disdain
and live in all sorts and forms of bondage.
I
see some parallels of Heritage day with the historic demonstration for freedom
organized by Martin Luther King, Jr. during which he delivered inspiring freedom
speech titled “I Have a Dream” on 28th
August 1963. The launching of the 200 Million Naira Endowment Fund makes this day
stand out and I hope it serves as the turning point against the overt, covert,
systematic and subtle processes of annihilation of the Original Inhabitants. I
can see products of the Endowment Fund constituting a springboard in ingraining
and sustaining a robust negotiation of the destiny and realization of the
objectives of OIDA.
I
am excited and I associate with today’s event because it provides an opportunity
to showcase the cherished rich and enduring traditional and cultural heritage reinforce
and preserve the traditional value systems, and as well debunk wrong
perceptions about the Amwamwa, Bassa, Egbira, Gade, Ganagana, Gbagyi. Gbari,
Gwandara and Koro the FCT indigenous peoples. The sustenance of the Heritage
Day as an imperative of identity whose traditions and cultures have officially largely
been desecrated cannot be overemphasized.
I
hope that at the end of the day, lessons learnt will engender peace and unity, embolden
internal cohesion amongst the Original Inhabitants and at the same time catch
the attention of the authority to the pressing needs for Equal Rights, Justice
and Fair-play. I anticipate a much more humane consideration of the
dehumanizing plight of the Original Inhabitants by the authorities that be for
the institutionalization of structures and instruments for the enforcement and sustenance
of fundamental rights of these peoples. Anything other than the National ideals
of building a nation where peace and justice shall reign cannot
be justifiable?
It is my prayer and hopes
that by the end of this occasion, the conscience of the Original Inhabitants would
have been pricked and awakened to some basic realities. I anticipate that the
Original Inhabitants will become much more consciously aware of their plight, their
environment, become committed to an affirmative action for the preservation of the
beleaguered heritage and become internal cohesive. I am also optimistic that at
the end of this event, a critical consideration for mentoring and bonding will
be given desired urgent early consideration, and avenues for mutual
understanding and respect will be stimulated with constituted authorities. It
is indeed my earnest desire that the indomitable spirit and gallantry of the
indigenous peoples of the FCT will be reignited and brought to bear on future
endeavors.
2.0
TOPIC AND THEME
2.1
TOPIC
The topic of our
discussion is “Negotiating the destiny of unborn original inhabitants of the Federal
Capital Territory Abuja” and the keywords are Negotiation, Destiny, Unborn and
Original Inhabitants of Abuja
Given the Topic a number
of questions come to mind. Some of these include amongst others; what
instructed the choice of this topic? If negotiating for the destiny of the
unborn inhabitants, with whom is the negotiation? On destiny, one is tempted to
ask, what destiny, for whom? and for what? Is it possible to negotiate for a
person or people that are yet to be born? The questions are virtually
limitless.
I am further tempted to infer that the experiences
or foresight of some members of OIDA have elicited fear of the unknown and so
envisaged a bleak future. By my deduction, to avoid the impending cataclysm,
they considered the preemptive process of negotiation which is based on the principles of fairness in attaining mutual benefits and sustained
cordial relationship between parties.
The choice of the topic I
believe was instructed by fears arising from experiences shared by and amongst the
Amwamwa, Bassa, Egbira, Gade, Ganagana, Gbagyi. Gbari, Gwandara and Koro
peoples, apparent challenges being witnessed today, the uncertainties of the
future, fear of the unknown and indeed fear for the unborn.
Fear of the unknown is not new to humans but it certainly
creates hysteria in every part of our lives. It is apparent that human
being in one way or another is increasingly preoccupied with threats to his
safety whether real or perceived, but most definitely imagined. Individual,
communities and even institutions exist in the way they do in view of the
element of fear that is the fear of the unknown.
A
close consideration of the happenings around us will reveal that wars, modern
medicine, politics and laws exist because of fear of the unknown. Human beings
seem to fear everything and as a result we attempt to
control or prevent what we fear most. I do not have any doubt in my mind
therefore that fear of the unknown instructed the idea of Negotiating the
destiny of the Unborn Original Inhabitants of the FCT. People are scared
of almost everything.
Fear has its good and positive sides
anyway. Fear is good because amongst others fear in a way keeps us alive and makes us feel alive. Being
a survival instinct and a necessary response to threats and dangers it protects
us from extinction. It is responsible for the fight or flight response. Facing
your fears acts as a natural and positive drug because the adrenaline the body
produces when one ventures outside the comfort zone creates a high. That high
is the distinction between existing and living.
Fear is a
sign that one is doing something awesome and a precursor to possibility. Whether
a sports man, businessman because they all feel pressure, anxiety and fear. That is what makes them great. No
wonder Mark Twain says courage is not the absence of fear; courage is the
mastery of fear. In every area of our life whether it is finances, career,
relationships and even personal goals, every great dream is usually a little
scary. The unlimited possibility available to us in life follows the fear we
feel.
Fear inspires
action and builds confidence. Within each being lives a great and
magnificent dream waiting to be actualized. The problem is that most of us get
caught up with making a living that we hardly plan. Fear builds confidence when one engages in something that is
scaring. It makes one become stronger. As
scary as engagement in a risky venture may be, at getting over the scare, it
makes and lives one stronger and helps one grow in confidence. Each step
outside the comfort zone and into fear builds confidence. As that muscle gets
stronger and stronger so does the spirit. Without fear, there will hardly be success. In order to achieve
unimaginable success and turn the impossible into possible, fear is
unavoidable. Fear maybe paralytic but it is also a good friend and ally on the
path to success.
2.2
THEME
Annihilation is the theme of this occasion. Understandably,
annihilation is the act or process of utter destruction. Other words that can
be used to substitute the annihilation are; Total Destruction, Obliteration,
Extinction, Eradication and Extermination. Universally, annihilation by nature can be constant
(continuous), occasional (intermittent), material (substance or objects) or
final (ultimate or absolute).
During
the twentieth century, dozens of states hatched and implemented policies
intended to physically destroy indigenous populations. In the age of the UN
Genocide Convention, campaigns of genocide were noticed against the Cham of
Cambodia, indigenous peoples in East Timor and the Amazon basin, the Iraqi
Kurds, the Maya of Guatemala, and in a host of other nations. Even today perpetrators employ sophisticated
weapons delivery systems, advanced communications equipment, and overwhelming
firepower to kill indigenous people. The trend has persisted. Relative to this, on March 21,
2012 UN Secretary General, Ban Kimoon stated; “There are many valuable treaties
and tools – as well as a comprehensive global framework – to prevent and
eradicate racism, racial discrimination, xenophobia and related intolerance.
Nevertheless, racism continues to cause suffering for millions of people around
the world.”
3.0 ANNIHILATION
OF ORIGINAL INHABITANTS: REAL OR MYTH?
We easily identify and associate annihilation with genocide,
ethnic cleansing xenophobia, violent and massive elimination of species, human
or animals or even vegetation, on Land Sea or even air. As much as this is the
case, evidence across the world shows that non violent annihilation exists. It takes
different forms and is sustained in a variety of ways. Such processes are
subtle and hardly perceptible. In many instances, they are institutionalized and
legitimized. Being non violent and imperceptible, they are as deadly if not
much more deadly as that involving physical and arms confrontation.
In
a study amongst the Tasmanians, the Yuki of California and the Herero of
Namibia, Benjamin Madley has observed that there is a continuing destruction of
indigenous people and it constitutes a global human rights problem. According
to him, “tens of millions of Aboriginal people reside in dozens of countries
around the world whether called native or tribal peoples, First Nations or the
Fourth World that live under the threat of annihilation.” He has also noted that frontier genocides
waged against the Aboriginal Tasmanians, the Yuki of California, and the Herero
of Namibia reveals a surprisingly congruent pattern of annihilation despite the
fact that the cases took place on different continents, under different
regimes, and at different periods.
The
annihilation of the Original Inhabitants of the FCT fall into this category. Whether
by design or destiny, omission or commission, whether it is as a result of ignorance
or ineptitude, whether for personal or selfish reasons that the Original inhabitants
are in the state they are, one important thing is that some altruistic persons
decided to stick their necks out to reverse the apparent processes of annihilation
for peoples that have surrendered their livelihood for the “unity “of Nigeria.
At
this juncture permit me to highlight some observed threats of and processes of
annihilation which can guide in the consideration for negotiation of the
destiny of the unborn Original Inhabitants of the FCT.
3.1
PRONOUNCEMENT OF THE FCT
The
pronouncement of the FCT and reference to it as a “virgin Land” set the stage of
annihilation of the Original Inhabitants. The policy of wholesale resettlement
constituted the formal systematic processes of their destruction. The land
policy, and formal dispossession of the Inhabitants of their lands and the
development policy of the FCT with very minimal regards to their rights over
land are evidence of socio-economic and political strangulation. This process threatened
the basic and fundamental existence of the peasant farmers. The subhuman
approach of resettlement and the politicized process had its devastating
effects and impacts on the physical well being and psychology on the Original
Inhabitants. The FCT Act stripped the Original Inhabitants of their Legal Rights
of claim over Land in the FCT. It constricted their freedom and sealed the
dispossession of any claim to their land and what they knew as home. The uncertainty
that the Act created was demoralizing, depressing and dehumanizing. The
implication of these in the long run is the extinction of indigenous people.
About
thirty-eight years after the creation of the FCT, the Original Inhabitants are scorned,
spited and treated with contempt by other Nigerians in what is supposed to be
their home. Later settlers seem to hold
that the natives have right to exist only in so far as they are useful to the other
Nigerians. The mere mention of Original Inhabitants in the FCT as indigenous
usually attracts hostilities and in many ways this has given rise to mutual
resentment towards each others. The
brewing conflict between indigenous people and the Government and indeed settlers
revolves around two interlocking economic issues: access to Land on which their
life depends and control of the Territory. The impact of the pronouncement of
the FCT and coming into effect of the legal instrument of the FCT in the long
run is the imperceptible but sure extermination of the “owners” of the FCT.
3.2 MINORITY
STATUS
The ethnic groups that constitute the Original
Inhabitants fall within the minority groups’ status in the Nigeria. Prior to the
creation of the FCT, the political and administrative arrangement was exploitative
and suppressive of the original inhabitants. The Colonial master perpetuated
the repressive dominance they inherited with it devastating effects of isolating and marginalization along with its
obvious implications on the cultural and traditional identities of these peoples.
The terms majority and minority describe power equation
and relationships. Eitzen et al., 2011:209 have noted that the critical feature
of the minority group's status is its inferior
social position, in which its interests are not effectively represented in the
political, economic, and social institutions of the society. The implications of these are reflective
on the socio-economic and political opportunities and mobility towards the
disadvantage of the Original Inhabitants thereby placing these peoples at the
risk of physical, economic, political, psychological and even moral strangulation
and indeed annihilation ultimately.
3.3 NEGATION
OF PROTECTING, PRESERVING AND PROMOTING CULTURE
Section 18 of the Constitution of the Federal
Republic of Nigeria states that the Government shall strive to eradicate
illiteracy and Section 21 affirms amongst others that the state had the
obligation to protect, preserve and promote the Nigerian cultures which enhance
human dignity and are consistent with the fundamental objectives principles of
the constitution of the Federal Republic of Nigeria. The constitution also provides
for and encourages development of technological and scientific studies which enhances
cultural values. The Constitutional provision on the preceding regards remains
only on paper. In reality what obtains is an orchestrated and systematic distortion
and indeed desecration of the cultures and traditions of the Original
Inhabitants of the FCT. Violations or non implementation of provisions of the
constitution compound their state of recognition, identity, and therefore threat
to their continued existence.
At the international, the Minority Rights Declaration provides amongst others that
States have an obligation to acknowledge and promote the rights of minorities
to enjoy their own cultures and identities, to profess and practice their own
religions and use of their own languages. Similarly, the 2007 United Nations Declaration of
the Indigenous Peoples provides for the
right to self-determination; the right to be recognized as distinct peoples; the
right to free, prior and informed consent; and the right to be free of
discrimination. There is hardly evidence
of the pursuit of these ideals by the Federal Government; rather, the cultures
and traditions of these peoples are left to survive on Darwinian instinct. There
are no affirmative actions for the realization of the lofty dreams. What actually
obtains is official neglect and impunity with its consequences on the waning
use of the languages and identity in the present thereby laying the foundation
for the extinction of these languages, cultures, traditions and identity in the
long run.
3.4 THE ORIGINAL
INHABITANTS AS THE TSETSE FLY VECTOR SHIELD
Quoting Mabogunje, Ibrahim Usman Jibrin
in a presentation at the 5th
International Federation
of Surveyors (FIG) Regional
Conference, Accra, Ghana, March 8-11, 2006, states that;
…an ecological survey was conducted in 1977 and the report indicated
that a large part of the territory was still infested with tsetse-fly whilst
the river courses still provided breeding grounds for the simulium fly, the
carrier of the disease vector giving rise to river blindness. To evacuate all
the human population whose farming activities had helped to keep down and
destroy much of the habitat favourable to the tsetse-fly was to compromise the
future health status of the population of the new capital. In the circumstance,
the decision to evacuate all the inhabitants had to be revised and compensation
and resettlement undertaken only in respect of those occupying the site chosen
for building the city.
A careful consideration of the preceding shows that
one important reason for the retention of the indigenous population in the FCT
was to help to “keep down and destroy the habitat favourable to the tsetse-fly” and to evacuate all the human population ….was to compromise
the future health status of the population of the new capital.” Invariably the
Original inhabitant was retained in Abuja so as to assist in clearing the
tsetse fly habitant and serve as a shield for other Nigerians. Practically as
long as the Original Inhabitants were infected it did not matter.
3.4 POPULATION INFLUX
The Master plan of the Federal Capital
City conceived the first phase to house a population of about 600,000 people;
second phase 1,200,000; third phase 1,800,000 and the ultimate population at
the completion of the 4th phase was projected to 3,000,000 people.
In 2012, with the development of second phase at just about 70% completion,
Dermographia gave the population of Abuja's Urban Area as 2,245,000.
The influx of population into the FCT constitutes
a serious challenge in health and educational infrastructures, social
amenities, economic and even political activities. Direct
consequences of the influx of population into the city include a stretch of Physical/Environmental,
Cultural or Sociological as well as Managerial problems. With this development
the annihilation on all fronts of the Original Inhabitants was accelerated. Of
greatest importance is the dwarfing of the indigenous population making them a
minority. The consequences of the population influx are irreversible on the
tradition, cultures, socio-economic and political well being and indeed their
identities.
Their conditions are compounded given
their low income levels, limited levels of exposure, restricted socio-economic mobility
and largely conservative and gullible nature. This is evident in the increasing
number and prevalence of miscreants,
crime, juvenile delinquency, high incidences of sexually transmitted diseases. The
spiraling effects are noticeable in deepening their pauperization, shrinking
population and vanishing identities. The end product in this milieu is the
physical, psychological, cultural, economical and even political emasculation
in the long run. Further to these are sprawling residential areas especially in
the satellite settlements where waste materials pose serious direct health and
environmental hazard especially to children who play nearby, and/or those who
try to eke out a living by scavenging anything of value from the rubbish heaps.
The problem is exasperated by wind and rain which spread pollution. Given the
finding of the United Nations Children’s Fund (UNICEF) that only about 12
percent of children in most Nigerian cities have access to sanitation and 32
percent to improved drinking water explains why water-borne disease such as
diarrhea kills thousands of children in this location annually. These
developments in very many ways have their impacts on the level and extent of population
growth, quality and sustenance.
3.5 INTRODUCED DISEASES
Along
with the surge of population into the FCT, so have various forms, types and
strains of diseases by new settlers. Prior to the establishment of the FCT and the
influx of the new settlers some diseases were unknown. At the expansion of the population, even those
diseases that were known are likely to have developed more resistant strains. Some
of these infections diseases are likely to have spread quickly at the arrival
of the infected persons and impacts accelerated due to inadequate health
services and infrastructure generally. Even where health facilities are
available, so often the staffs are half-hearted about health services and
health problems. Where the newcomers are not treated immediately on arrival, these
diseases spread very fast especially amongst the indigenous population who are
less aware of them. Given the poor health services, these diseases/infections have
taken their toll on the local population with its direct and indirect consequences
on population growth and ultimately physical population growth, and quality.
3.6
ALCOHOL/DRUG RELATED PROCESS
Even
though imperceptible there is no doubt that alcoholism plays a role in the
annihilation process. One fact is that with the influx of population, new sorts
alcoholic beverages hitherto unknown to the indigenous population were introduced
which some of them easily got hooked to along with some drugs. Apart from many
deaths related to alcohol and drugs, many other related social problems were created.
As the government does not have a heart
to break this chain of production of some of these alcoholic drinks, distribution
of illicit alcohol and peddling of drugs the government in a way plays an
indirect role in the increased death rate of the indigenous population as a
result of pervading alcoholism and so the annihilation process of the Original
Inhabitants.
3.7 LOSS OF RIGHTS OVER LAND
A key factor impacting on the annihilation process in the FCT is
rights and access to land which have direct bearing on the financial problems
of the poverty stricken Original Inhabitants in the FCT. Coupled with this process
is the rate of physical development which has forced a sizeable number of the
Original Inhabitants to abandon their homes even without compensation. Besides
because of the poverty level, some parents cannot afford school fees and so a
large proportion of children cannot attend school. These constitute a determining
factor contributing to the annihilation of some indigenes.
As a result of their land being taken over by the government and
the new immigrants and whether by means of sale or theft, the end result is the
same. These people end up without land and
just means of livelihood which have throughout time been their source of livelihood.
These developments have caused depression, stress, deep psychological problems,
poor nutrition, and sickness with some finally leading to death thereby
depleting their population. In many instances some children and indeed grandchildren
have ended up without lands of their own. These have had very serious
consequences on their sustenance and indeed existence.
3.8
ENDANGERED LANGUAGES
Time magazine of July 7,
1997 noted that “…there is hard evidence that the number of languages in the
world is shrinking; of 6500 languages now spoken, up to half are already
endangered or on the brink of extinction. Linguists estimate that a language
dies somewhere in the world every two weeks.’
Matthias
Brenzinger of Research Institute for Languages and Cultures of Asia and Africa,
Tokyo University of Foreign Studies, Japan and Tjeerd de Graaf Slavic Research Center, Hokkaido University,
Japan and Frisian Academy, the Netherlands have similarly observed that “Several
scholars predict that up to 90% of the world’s languages may well be replaced
by dominant languages by the end of the 21st century, which would
reduce the present number of almost 7,000 languages to less than 700.”
Languages
like all living things have been observed to depend on their environment to
survive. Languages have been observed to die out for reasons analogous to those
that cause the extinction of plant and animal species; they are consumed by
predator tongues, deprived of their natural habitat or displaced by more
successful competitors. In the linguistic natural selection, the survival of languages
are determined by a variety of factors including their intrinsic merits and
adaptability, the economic might, military muscle and cultural prestige of the
country in which a language is spoken. By implication a language star rises and
falls with the fortune of its speakers. Note that whether rightly or wrongly we
have the confidence to organize this occasion because we have some of us/our
own today in exalted offices and positions.
None of the
indigenous languages is an official or business language anywhere in Nigeria.
More seriously, speakers of these languages exhibit minimal pride for their mother
tongue, and generally communicate one or two languages other than their mother
tongue even within the family and with family members and in their communities.
Given that these languages and cultures are hemmed in by apparently hostile,
aggressive and domineering cultural predators, the nine languages from which
the indigenes belong, they constitute a very easy prey and therefore have a
bleak future. The process of extinction is not easily perceptible; the speakers
are unconscious of the realities given the pursuit of the desires of
necessities of life.
From all
probability, the proficiency in nationally and internationally dominant
languages will gain importance throughout the world and, for that reason, will
continue to spread and continue to extend dominance. Even though this does not
necessarily require the sacrifice of other languages, speakers of less
influential languages indiscernibly abandon their low prestige ethnic tongue
for the benefit of social mobility and career opportunities. In these
situations, ancestral languages can only survive in the long run if meaningful
roles for them can be established in the lives of the community members.
Given the preceding, it logically follows that in
the short run, these nine languages, traditions and cultures will manage and
struggle to survive and exist but in the long run, they are headed for natural
death. So, these languages, the people’s culture and indeed nation are at verge
of extinction.
3.9 UNWRITTEN
BUT OFFICIAL GOVERNMENT POLICIES
These are official
policies that are not formally written or recorded. Such rules and or policies
are oral, word-of-mouth, unrecorded but are understood and
operative. They are implicit rules that have
authority as they are applied. Even though unwritten, they are
very powerful determinants of employment, placements, relationships at work and
the results they ultimately produce.
Of interest to us is the fact that some offices and
or positions cannot be opened to the Original inhabitants because of their
sensitivity as it is feared that for them to occupy such positions and such
offices they will frustrate and even scuttle Government policies that may not
be favourable to the Original Inhabitants. Given the fact that every people
every community gain importance and even confidence as well as develop and grow
with their exposure and placement in positions of authority such unwritten policies
have kept the Original Inhabitants at the receiving end with its long time
effects on marginalization, isolation and ultimately extermination.
3.10 DO WE NEED TO BE AWARE OF THE THESE
PROCESSES?
Knowledge
provides required valuable information and to be forewarned is to be forearmed.
History
and the purpose of teaching it have been observed to serve as a means of
strengthening nationalist and patriotic sentiments in the hearts of the people.
This is the case relative to our discussion. It is so because knowledge of the past
is a great incentive to patriotic behaviour. In essence, knowledge of these
processes of marginalization, isolation, systematically orchestrated
destruction, desecration of the Original Inhabitants is valuable for their detection,
prevention and intervention.
4.0 COMMENT
4.1 COOPERATION
Whichever
way one views the state of the Original Inhabitants and the course of events,
it must be realized that they are part and parcel of the human community which
is inevitably in a dynamic state and a dynamic network of cooperative activity
that inseparably interlinks our lives and our actions. Like any given society,
the Original Inhabitants are totally dependent on the cooperation of their
neighbours as well as totally dependent on cooperation within. This is indeed
so because the human being constitutes and is composed of complex cooperative
living processes. With the
understanding that the future is not predetermined and its outcomes can be
influenced by our choices in the present, I reckon with and appreciate the fact
that OIDA is a veritable platform for cooperation intended to “repair the roof
when the sun is still shining”.
Whether
we like it or not the dynamics and impact of globalization reveals a steady,
systematic and ravaging toll on the shrinking population of the Original
Inhabitants, their traditions and culture as well as their core values system.
There is no doubt that the traditions and cultures are threatened and
beleaguered with their ultimate existence only in achieves in the long run.
In
view of the preceding the need to get robustly mobilized and organized with a better
focus, have visionary stand and polling of vital resources becomes inevitable. Imperatively,
there is need for meticulous planning towards internal cohesion, collective and
urgent decision towards securing, salvaging and preserving the core values of
the original inhabitants. That is why the Heritage day must be sustained to be
supported by academic documentation. This cannot be overemphasized. I am aware
of collaboration with Alliance for Credible Elections (ACE), Community as well
as Religious Based organizations. There is need to sustain and strengthen these
relationships and even explore establishing more with like minds.
As
much as this is the case, others can advice, guide, support and even provide
commendable assistance to and through OIDA. It is however necessary to approach
issues realistically by opening up, comparing notes as well as sharing experiences
with similar organizations. It is certainly a process where the Original
Inhabitants must lose some things and gain others. There are certainly greater
benefits for hybriding views, sharing notes and ideas.
OIDA
cannot afford to take chances, and operate on unnecessary assumptions. There
must be a clear understanding that there is never a free lunch anywhere any
day. In this respect, every Original inhabitant should as much as possible be
brought on board in attaining OIDA’s Mission and Vision. Every individual has a
part to play in the community and is important in some respect. Understandably,
divergence in views and positions are part and parcel of life and unavoidable. What
must remain paramount is to remain focused and diligently pursue OIDA’s passion.
Where the need arises, load assets and or offload any liability in the process
but never allow yourselves to lose your bearing, never be dissuaded by
distractions and never despair.
In
the light of the preceding, the leadership of OIDA should be appropriately guided.
In this respect, Malcom X says “The future belongs to those who prepare
for it today,” and that “There is no better than adversity. Every defeat, every
heartbreak, every loss, contains its own seed, its own lesson on how to improve
your performance the next time“. In addition he says “Nobody can give you
freedom. Nobody can give you equality or justice or anything. If you're a man,
you take it.” As much as possible seize any opportunity that offers
itself. There is no doubt that even though we
cannot always build the future for our younger generation, we have no choice
but cooperatively come together, collectively foster unity and sacrificially defend
and protect our rights, sustain our identity and ensure upholding our cherished
traditional values no matter the unjust intimidation,
marginalization, isolation and emasculation.
4.2 THE
EDUCATIONAL ENDOWMENT FUND
Permit me at this point to commend the Educational
Endowment component of this occasion. This I do because humanity no matter the
creed, colour or religion believe, are urged to pursue education no matter
where it can be obtained. According to Epictetus; “Only the educated are free”and according to Edward Everett“Educated is better safeguard of liberty than a standing army.” Similarly,
Will
Durant has noted that, “Education is a progressive discovery of our
ignorance,” more so according
to Henry Peter Brougham has observed that “Education makes people easy
to lead but difficult to drive, easy to govern, but impossible to enslave.” Furthermore John Dewey’s
observation that “Education is a
social process…Education is growth…Education is not a preparation for life,
Education is life itself”
is highly instructive.
Ambrose Bierces’ observation that “Education is that which discloses to the
wise and disguises from the foolish their lack of understanding,” as well
as Victor Hugo’s assertion that “He who
opens a school door closes a prison,” are highly inspirational. On why the
Original Inhabitants must consciously, diligently and aggressively make educational
pursuit a priority. The Chinese saying that “there is no future without Education, culture and knowledge” is
instructive. With the understanding according to Blackburn that “…Ignorance
is a recipe for acting disastrously, both to ourselves and to others” OIDA’s resolve to launch the Educational
Endowment is certainly commendable and the serves as the solid foundation of
liberation from all sorts and forms of Diseases of Ignorance.
4.3 THE IMPERATIVE FOR FORMING AND JOINING OIDA
Aristotle
emphasized that that; “There must necessarily be a union, or pairing of those
who cannot exist without one another … to leave behind them something of the
same nature of themselves.” Rousseau similarly observed that when obstacles in
the way of man’s preservation are more resistant than the resources of
individual members; “They have no other means of preserving themselves than the
formation, by aggregation, of a sum of forces great enough to overcome the
resistance …(which) … they have to bring into play by means of single motive
power, and cause to act in concert.” Angels also in the preface to the
Manifesto of the Communist Party in 1888 wrote that; “… the whole history of
mankind … has been a history of class struggles, contests between exploiting
and exploited, ruling and oppressed classes; … a stage has been reached where
the exploited and the oppressed class cannot obtain its emancipation … without…
emancipating society at large”. These provide for the imperative of the
formation of Associations generally. Invariably the imperative for forming
associations of one type or the other is for the preservation of a self, group,
people and or interest. This cannot be underestimated.
The
main problem, as hinted by Rousseau in the formation of any Association however
is; “To find a form of association which will defend and protect, with the
whole common force, the person and goods of each associate, and in each, while
uniting himself with all, may still obey himself alone, and remain as free as
before.” As much as this is the case, according to Aristotle, in book 1 chapter
1; “All associations are instituted for the purpose of attaining some good –
for all men do all their acts with the view to achieve something which is, in
their view, a good.” From the preceding how justifiable is the OIDA? Do the
aims and objectives suit the individual and the corporate body? To my mind the better united in terms of
numerical strength the better. This will help to preserve the common good for
the Original Inhabitants and advance the cause of the individual and for the
individual.
4.5 EQUAL RIGHTS AND JUSTICE
The
principle that all men are created equal is the foundation of a democratic
society. Conversely, preconceived opinions of people based on race, personal
belief, or social standing form the foundation of prejudice and bigotry in
which attainment of equal rights is a constant struggle.
The Rights of all Nigerians are enshrined and
guaranteed in the 1999 Constitution of the Federal republic of Nigeria as
amended in Section 33 to 43 outlined below.
i.
Right to life (S.33)
ii.
Right to dignity of human person (S.34)
iii.
Right to personal liberty (S.35)
iv.
Right to fair hearing (S.36
v.
Right to private and family life (S. 37
vi.
Right to freedom of thought, conscience and religion (S.38)
vii.
Right to freedom of Expression (S.39
viii.
Right to peaceful assembly and association (S.40)
ix.
Right to freedom of movement (S.41)
x.
Right to freedom from discrimination (S.42)
xi.
Right to acquire and own immovable property anywhere in Nigeria (S.43).
As much as the rights of
Nigerians are guaranteed under the Constitution of the FRN, the playing ground
remains uneven. Relative to these, the Rights of the Original Inhabitants have
been rendered ineffective and none enforceable. Indeed the social system that
should guarantee their equality ignores them and has in very many ways turned against
them. Sometimes adverse and false reports from powerful elements in society
tilt the playing field of justice against them being socio-economically and
politically weak and disadvantaged.
In the preceding regards, the
imperative to initiate self sustaining activities, programme and explore means
and ways of self preservation and security cannot be overstated. Indeed the
need to conscientiously and meticulously articulate a martial plan in
educational and capacity development is absolutely urgent.
5. O CONCLUSION
You take
it or live it. The process of annihilation of the Original Inhabitants of the
FCT is a reality, it is not a myth. Consider the issue from whatever angle, it
is a reality. It is practically non violent and occurring at sustainably
virtually imperceptible rate. In many quarters the Original Inhabitants are ignorantly
celebrating the acceleration of their annihilation. Even though this is the
case, a conscious, visionary, informed, strong willed and determined segment
have exhibited determination to reverse the trend. Unfortunately this fragment
does not have the desired financial muzzle; political exposure and bureaucratic
contact to effectively sustain the mobilization and conscientization to carry through
with the struggle at the anticipated rate. Their efforts are hampered by moles that
target the foundation of the foundation of the operative networks. This
compounds the internal cohesion and exasperates the strains of poverty levels.
At
this point Martin Luther King’s comment some fifty-one years ago in reference
to the African-Americans, is still considered relevant here when he observed
that they were “still sadly crippled by the manacles of segregation and the
chains of discrimination” and “… lives on a lonely island of poverty in the
midst of a vast ocean of material prosperity… and finds himself an exile in his
own land”. This paints the state of the membership
of OIDA. The conditions expounded by Martin Luther King Jnr. constitute the
fundamental bond and spring of this Association. The Original inhabitants must
shake off the toga of self pity, be positive about the future, face it with
undoubting hope and faith. The Original Inhabitants are therefore encouraged
and assured like Martin Luther King’s assured his fellow American that today
the Original Inhabitants of the FCT;
….stand
on the warm threshold which leads into the palace of justice. In the process of
gaining our rightful place, we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for
freedom by drinking from the cup of bitterness and hatred. We must forever conduct our struggle on the
high plane of dignity and discipline. We
must not allow our creative protest to degenerate into physical violence. Again and again, we must rise to the majestic
heights of meeting physical force with soul force.
In
this regards, I strongly advise that the negotiation proposed should be given
desired seriousness with the realization that it cannot be effectively done in isolation.
So in this walk, a pledge is necessary. The pledge is that those involved shall
always be on the march forward. There should be no turning back. For this, the dream
on the destiny of the unborn Original Inhabitants of Abuja should in the words
of Martin Luther Jnr. be; “one day every
valley shall be exalted, and every hill and mountain shall be made low, the
rough places will be made plain, and the crooked places will be made straight”.
At the end, the new song to sing is thank
God Almighty, our rights and justice are assured our identity protected and the
future of our unborn generations guaranteed.
Having
said this, Mahatma Gandhi’s encouragement that “….always aim at complete
harmony of thought and word and deed” as well as his urge to “always aim at
purifying your thoughts and everything will be well” are highly instructive. Always look ahead with the conviction of
forgiveness as according to Gandhi, “the weak can never forgive, as forgiveness
is the attribute of the strong”. This is
indeed the case when we understand and appreciate the fact that “Honest
disagreement is often a good sign of progress.”
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