THE FALLEN HEROES

THE FALLEN HEROES

Cornelius Afebu Omonokhua

Every year, some Nigerians look forward to the armed forces remembrance day. The year 2013 was marked with prayers by both Christians and Muslims in their different places of worship. However, the question remains: How did these soldiers die? Were they defending the nation against another country? Perhaps we can thank God that Nigeria is not known for international wars except to serve as peace keepers in other neighbouring countries.  In 2003 Nigeria send troops to assist in rescuing Liberia from the rebels. In 2004 Nigeria send troops again to resolve the western Darfur atrocities in the Democratic Republic of Congo (DRC). “Afripol” and some print media reported on January 17, 2013 that Nigeria is to send troops to Mali in less than 24 hours. According to the same report, “Chief of Army Staff, said at the Armed forces remembrance that Mali’s insecurity is a threat to the regional’s security.

It is sad that the fallen heroes we celebrate every year were men and women who died in the process of “brethren killing brethren” or “Nigerians killing Nigerians”. They are celebrated as heroes because they died to keep the sovereignty of the nation since “to keep Nigeria one, is a task that must be done”. The book, “There was a country” of Chinua Achebe is an attempt to capture the events of the Nigeria / Biafra war. Many people have reacted to this book in both negative and positive ways. The truth however remains that the “ghost” of the civil war is still very much around in Nigeria. 

Today, some Nigerians have turned themselves into fortune tellers and prophets of doom.  These people prophesy “the disintegration” of Nigeria and that Nigeria is heading towards a “revolution”. We may be able to interpret the signs of the present times by having a recap of the events that led to the civil war in Nigeria. The root cause of the Nigerian Civil War of July 6, 1967 - January 15, 1970 could be the way and manner political parties were formed along tribal, regional and ethnic allegiances. The Northern People’s Congress (NPC) was owned by the North; the Action Group (AG) by the West and the National Conference of Nigeria and the Cameroons (NCNC) was owned by the East. This was a clear indication that Nigeria was not united.

Some people claimed that in the 1940s and 1950s the Igbo and Yoruba parties took the lead in fighting for independence from Britain. This political division is not unconnected to the coup of January 15, 1966. This same division was mentioned in the speech of Odumegwu Ojukwu. He made a particular reference to the northern massacres and electoral fraud as part of the reasons to proclaim the secession of the South-Eastern region from Nigeria as the Republic of Biafra an independent nation on May 30, 1967. This same ethnic affiliation led to the failure of the several peace moves and accord akin to that of Aburi in Ghana. It follows therefore that ethnicity can lead to a break in dialogue.

Today, political parties are formed not on ethnic affiliations. This is a big step in the direction of keeping Nigeria as a united entity but the question of returning power to the North and claiming power by the South is still endemic in Nigeria. It appears however that the debate on power rotation is an effort to draw the nation back to the ancient cradle. Whether we accept it or not, the feeling of this ethnic division is perceived in the military and other security agents. It may therefore be right to affirm that this is a contributing factor to the unceasing insecurity of the nation. When loyalty is divided, the citizens cannot be guaranteed the maximum protection by and from the security agents. At worst disloyalty can be likened to stray bullets that kill innocent citizens.

If Nigeria has the capacity to send out military troops to secure peace in other countries, why has it taken the military and the police so long to restore peace in the Country? How come that the rate of kidnapping, ritual killings, bunkering etc. are on the increase in Nigeria? Why do some security agents remove their uniforms at the sound of guns by armed robbers? A possible answer to these questions may be found in the way and manner the families of the “fallen heroes” have been attended to by the structures charged with their responsibilities. I have heard a security agent saying, “If I am killed, who will take care of my family?” The lack of assurance and insurance of our military and security agents can also affect their loyalty. 

Perhaps we can borrow a leaf from the Roman Army and the ways and manners the Roman citizens were protected. Their security was assured and insured.  The Emperor used the army to protect Rome and ensure that the people that they have conquered are under control. Roman citizens were exempt from flogging and other corporal punishments. Romans do not kill fellow Romans as we see in the case of Paul’s trial. When “they stretched him out to flog him, Paul said to the centurion standing there, is it legal for you to flog a Roman citizen who hasn’t even been found guilty” (Acts 22, 25)?  When Paul was flogged and kept in the cell, the soldiers wanted to release them secretly when they discovered that he was a Roman citizen but Paul said to the officers: “They beat us publicly without a trial, even though we are Roman citizens, and threw us into prison. And now do they want to get rid of us quietly? No! Let them come themselves and escort us out” (Acts 16, 3). When the centurion heard this, he went to the commander and reported it. “What are you going to do?” he asked. “This man is a Roman citizen” (Acts 22, 26).

One did not need to be a citizen of Rome because the grand parents and parents originated from Rome. Tribe and ethnicity has nothing to do with Roman citizenship.  Even a foreign soldier could become a citizen of Rome after serving the Army for twenty five years. The point I am trying to make is that the Nigeria heroes, the Military and all security agents must grow above tribal inclinations and affiliations. If our past military leaders had seen themselves as Nigerians the concept of the civil war to break up the Nation would not make sense.

My recommendation therefore is that the Federal government should endeavour to take care of the military and other security agents through insured guarantees including their families. In this way, they will be assured that if and when they die in service, they are not only glorified as fallen heroes, but their families would be cared for. This is the honour the fallen heroes deserve. This will ensure that our Nations’ Security forces will be loyal to National unity. The difference between the military and the ambassador lies in the fact that the military and the security agents are vowed to protect the nation with their lives while ambassadors represent the image of the country and are protected.  Consequently, we see the need to guarantee the care for the families of the fallen heroes.

Fr. Prof. Cornelius Afebu Omonokhua is the Director of Mission and Dialogue of the Catholic Secretariat of Nigeria, Abuja; and Consultor of the Commission for Religious Relations with Muslims (C.R.R.M), Vatican City (comonokhua@hotmail.com).

 

PATROTISM IN THE FACE OF TERORISM

PATROTISM IN THE FACE OF TERORISM

Cornelius Afebu Omonokha

Reading through some of the headlines in the Nigeria Newspapers, one gets the impression that democracy in Nigeria needs some patriotic evaluation to set our priority in the right direction. One would expect that a genuine patriotic Nigerian would think of what to contribute to the collective good of the nation by scouting for solutions to the present challenges of the country. Is it not funny that some Nigerians are developing election fever three years before 2015? Some other Nigerians see this fever as another strategy to distract the government. Some see this fever as a key indicator that some Nigerians are running in the wrong direction with misplaced priorities in the vision and mission of the nation? The opinion column of Guardian on Friday, 4 January 2013 by Chris Akari asked: “Can President Jonathan contest in 2015?” Olalekan Adetayo and Ihuoma Chidozie reported in Punch of January 6, 2013 that “President Goodluck Jonathan is to face contempt charges over the recent emergence of his re-election campaign posters on the streets of Abuja eventhough Jonathan’s aides have disowned the posters. This development raises some questions:

• Who exactly are the complainants that the posters have offended?
• Who exactly are they going to sue? Is it those who placed the posters or the president?

All these show that the sole interest of some Nigerians is what they can take from the nation and not what they can contribute to the growth of the nation. How do we explain the endemic syndrome of “either me or no one else” in the polity of a nation that is gasping for the breath of oneness. Is it not becoming clear that “religion” has been used as a cover to destabilize the nation? Since the beginning of the Jonathan administration, Nigeria has witnessed more than ever before violent distractions with unceasing terrorism in some parts of the country.  Yet in the face of this terrorist distraction, the government is still struggling to reach visible goals in the transformation agenda.

Other disturbing distractions have been the greed and refusal of some contractors to deliver their services. We have seen how the minister of works inspects projects at various locations especially the road constructions. Let me quickly use this opportunity to thank and congratulate him and the contractors working on Abuja – Lokoja roads for enabling a traffic flow in December 2012 for those who travelled to celebrate Christmas. I also thank the Federal Road Safety Corps and the traffic personnel for this good job. On Friday January 11, 2013, this effort was reviewed on AIT (KAAKAKI).

Many State Governors have transformed their states through road networks. Can we not for once talk positively about the efforts of the Federal and some state governments? We must not forget that it was not the present leadership of Nigeria that inflicted the wounds on our dear nation that we are now struggling to recover from even as some unpatriotic Nigerians are threatening the disintergration of the nation. Perhaps they think that they would do better if they are given the opportunity to rule the nation. This I doubt so much. There are so many roads in Nigeria that have been awarded but abandoned by some contractors long before the present administration, I plead that in the name of patriotism, such contractors should go back to site and promptly deliver their services for the common good and love of Nigeria. 

If Nigerians are truly patriotic, we can apprise some of the other efforts of government in restoring rail ways, trying to provide steady electricity and encourage government instead of thinking of 2015 that no one can be sure of witnessing. Perhaps we do not remember again that “a bird at hand is worth more than a million in the forest.” Why not let us celebrate the moment and leave the future for God. The future is God’s secret. It is too early in the face of the present challenges of Nigeria to be preoccupied with 2015 elections.

Patriotism is a commitment to oneself, home and nation; it is a devotion to the transformation of self, community and nation. It is a common saying that whoever is not proud of his home and nation is not worthy to live. The word patriotism in Latin is “patriota” (country man). In Greek, it is patriōtēs (countryman), from patris, “fatherland.  In Nigeria, the “father land” is referred to as “mother land” to express how dear Nigeria was to the nationalist who fought for independence. That Nigeria is called “mother land” expressed the love and care of a mother. Perhaps the pre-independence Nigerians were convinced that Nigeria was worth dying for. This was clearly captured in the Nigeria anthem of 1960 -1978

Nigeria, we hail thee,

Our own dear native land,

Though tribe and tongue may differ,

In brotherhood we stand,

Nigerians all are proud to serve

Our sovereign Motherland

Our flag shall be a symbol

That truth and justice reign,

In peace or battle honoured,

And this we count as gain,

To hand on to our children

A banner without stain

O God of all creation,

Grant this our one request,

Help us to build a nation

Where no man is oppressed,

And so with peace and plenty

Nigeria may be blessed.

In 1978, this anthem was replaced by:

Arise, O compatriots,

Nigeria’s call obey

To serve our Fatherland

With love and strength and faith

The labour of our heroes past

Shall never be in vain,

To serve with heart and might

One nation bound in freedom, peace and unity.

O God of creation

Direct our noble cause

Guide our leaders’ right

Help our youth the truth to know

In love and honesty to grow

And living just and true

Great lofty heights attain

To build a nation where peace

And justice reign.

The lyrics of “Arise, O Compatriots” are a combination of words and phrases taken from five of the best entries in a national contest. Benedict Elis directed the Nigerian Police Band to put the words of the anthem into music as we have it today. In every major event, the national anthem is rendered to show our commitment to the nation. In our school days, every student was requested to be still when singing the anthem as a sign of reverence and devotion to the nation. The president address is often accompanied by the anthem as an outward sign of our inner faith in the president and the nation. This is confirmed and confessed in the Nigeria’s National Pledge that is recited immediately after the Anthem

I pledge to Nigeria my country,

To be faithful, loyal and honest,

To serve Nigeria with all my strength, to defend her unity,

And uphold her honour and glory,

So help me God.

I believe that if every Nigerian takes time to meditate on these anthems and digest the contents, we may have a rethink of the way we presently operate in Nigeria. 

Fr. Prof. Cornelius Afebu Omonokhua is the Director of Mission and Dialogue of the Catholic Secretariat of Nigeria, Abuja; and Consultor of the Commission for Religious Relations with Muslims (C.R.R.M), Vatican City (comonokhua@hotmail.com).

RELIGION AND THE NATIONAL CAKE

RELIGION AND THE NATIONAL CAKE

Cornelius Afebu Omonokhua

My experiences in Fatima College, Auchi were very refreshing especially when the Muslim Students asked for permission to build a Mosque in our Catholic School. Then the principal was a Catholic Priest. The School authority considered it a noble idea even though we did not have a separate building for a chapel. We used the multipurpose hall for masses and the regular morning, afternoon and evening prayers. For us Christians, it was good news that our Muslim friends desired a Mosque at their own expense. We did not think of building a Chapel to compete with the Muslims. Rather we assisted the Muslims voluntarily in carrying blocks, fetching water and the required manual labour. It was as if we all grew up in an environment were our parents did not train us to be religious rivals.

Later in life, it would be normal for me to see Muslims contributing even financially to the building of some of our Churches. This dream was realised in my early priestly life. When the Catholic diocese of Auchi was created, the joy of the Otaru of Auchi was manifest in the ceremonies and financial contribution to the reconstruction of the Cathedral. Some Muslim Alumni of Fatima College came out to support the Church in kind and cash. For us, this was no news. It was the normal way to live. In my days in Fatima College, I had a class mate who was also my room mate. We studied together but he would not say his prayers like every devout Muslim would do. We had our first term examination. I passed very well while he failed very well. He was very sad and asked me why he did not pass. I simply told him, “It is because you do not pray”. From that moment, he started going to Mosque to pray as required by Islam. We had the second term examination and both of us passed very well.

What eventually gave my friend a moral conversion was very dramatic. It was on a market day! We came back from school very hungry in the afternoon. We went to the market to buy ingredients to cook. A young girl came from nowhere and gave my friend a slap saying, “Bastard, you think I will not catch you! I will kill you today”! I quickly held my friend and begged that he should not retaliate. He shouted, “O boy! I am not a Christian like you, I cannot turn the other cheek for this stupid girl, leave me to teach her a bitter lesson!” I refused to allow him fight back. Later, the girl realised that she mistook my friend for someone else yet did not apologise. We returned home. I started cooking while he was still very embarrassed and confused. Gradually, he recovered himself and we enjoyed our late lunch laughing over the incident of the “lady gladiator”. I enjoyed the way and manner students teased each other those days, making jokes out of very serious issues! The next day, there was a loud cry not too far away from our house. Tragedy, the girl that slapped my friend was found dead in her mother’s room in the morning! What saved my friend were the testimonies of some people that witnessed the incident in the market.

 

Each of us has a beautiful story to tell about Muslim and Christian relations in our various parts of the world but my experience with Muslim relatives, friends and colleagues in my local environment would today plunge me into “the danger of a single story” (to use the words of Chimamanda Adichie). I have narrated my encounter with so many good Muslims in some of my essays. Among my single stories are my experiences in Mali and Egypt. I stayed in a hotel in Segho, Mali. There every worker was a Muslim. They identified me as a priest because of my clerical wears yet their hospitality was extra-ordinary. You can imagine my amazement that in this same Mali where I saw good Muslims witnessed the dawn of (religious) insurgency that same year. In Cairo, Egypt, the staff who happened to be Muslims in our Hotel arranged a vehicle and a driver to take us round the city. We visited the pyramids and other beautiful places. That same year the (religious) insurgency in Egypt started.

I am trying to reconcile my single stories to the stories narrated by some Christians in the Northern part of Nigeria. Some of these stories are frightening and look like fictions. Other stories especially from our Muslim partners in dialogue appears to be convincing that some Christians and Muslims are allowing themselves to be used as cheap tools by a few privileged people in Nigeria to grab the National cake and positions as if it is Christianity and Islam that are in competition and unhealthy rivalry. I need further help from our Northern Muslim brethren to reconcile these stories with the report that just reached us in the course of writing this essay from Frs. Kelvin Obineche and Lemark Peter, the priests of St. Theresa’s Catholic Church Funtua in Sokoto Diocese on April 1, 2014 that on March 31, 2014 afternoon some armed youths forced their way into the parish compound and destroyed the Church and other buildings alleging that a Christian Corp member insulted their Prophet- Mohammed.  The report continued that a similar scenario had taken place on March 11, 1987 and April 18, 2011. They said that this wreckage is coming just two weeks after the completion of the renovation of the damage of 2011.

Recently, a lot of conversations have been going on between Christians and Muslims. The Christian Association of Nigeria (CAN) has had two interactive sessions with Muslims of various sects this year 2014 in January and March. A lot of conversations are also going on in different groups between Christians and Muslims. The level of openness and frankness on the side of Muslims and Christians has reached a point where the divides are able to tell each other what they like and detest in each other.  Some people traced the root of the competition between Christians and Muslims to the Constitution of the Federal Republic of Nigeria. The impression is that religious rivalry looks like a policy in the political history of Nigeria. Among the examples cited with statistics is the number of times religious traditions are mentioned in the Constitution of the Federal Republic of Nigeria. According to which the words “Sharia” is mentioned 73 times, “Islamic” 28 times, “Kadi” 13 times and “Customary” 66 times, while the word “Christian” does not exist in the constitution.

Others refer to the discriminations in some States in pilgrimages as if this is the obligation of Federal and State governments. The way and manner Christians and Muslims make demands on government based on what is done for one religion and not done for the other is taken by some people as a basis of religious rivalry. These are only few examples of what appears to be a religious struggle and scrabble for the national cake. This attitude is affecting efficiency in so many sectors of the nation. In appointments, instead of asking if a person is competent, the first question borders on whether the candidate is a Muslim or a Christian and where the person comes from. There is the story of a Senator who is always sleeping at every session but he wakes up occasionally to ask, “Are they insulting my people”? If the answer is “no”, he would continue his slumber. 

A lot of people have advised that Federal and State governments should not interfere with religious institutions and religious issues. If a person in government has the resources to build a Mosque or a Church, because of his or her belief, that is a different story. Religion and the share of the national cake have been identified as an indicator of religious injustice that gives birth to conflicts in Nigeria. Therefore, Religious leaders should be prudent enough to know that as long as the government is involved in religious affairs, religion looses the power to be the voice of the people. Religion should serve as the moral conscience of the government. Government officials should use their religious values to promote justice, human dignity and peaceful coexistence in Nigeria. When they go astray, the religious clerics should have the courage to bring them to the right course. Let us not forget that he who pays the piper dictates the tone. 

Fr. Prof. Cornelius Afebu Omonokhua is the Director of Mission and Dialogue of the Catholic Secretariat of Nigeria, Abuja; and Consultor of the Commission for Religious Relations with Muslims (C.R.R.M), Vatican City (comonokhua@hotmail.com).