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N’Delta Fishermen Write Buhari, Seek End To Environmental Pollution, Degradation

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Joseph Ebi Kanjo, Benin 

Representatives and leaders of Artisan Fishermen Association of Nigeria from the five Niger Delta states, have called on President Muhammadu Buhari, to prevail on multi-national oil giants in putting an end to the environmental degradation and pollution in the region; and take responsibility for the destruction they had caused over the years.

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This was contained in an open letter addressed to President Buhari which was handed to newsmen on Wednesday in Benin when representatives and leaders of the fishermen paid a congratulatory visit to the 2022 Goldman Environmental Prize for Africa winner, Chima Williams, Esq.

The fishermen, who happen to be victims of Shell Bonga oil spill, lamented that the continuous effect of the activities of oil companies had not only destroyed their main source of livelihood, but also posed a serious threat to the people’s health.

The group who spoke through their lawyer, Chima Williams Esq., who is also the Executive Director, Environmental Rights Action/Friends of the Earth Nigeria, sought a workable solution to the environmental despoliation arising from operations of the oil companies.

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Williams, who commended President Buhari for the positive steps taken in environmental protection and preservation over the years, appealed to the President to ensure that petroleum extractive companies were compelled to live up to their responsibility of restoring the environment.

READ ALSO: N45.7bn Court Judgement: Shell Accused Of Ripping Off EJAMA-Ebubu Community

The letter reads in part: “Mr President, I want to use this medium to appeal to you to use your good offices and as a caring father to bring all the parties together including all the petroleum extractive companies, such as Shell, Exxon Mobil, Nigerian Agip Oil Company and Total Energy and the victims of their operations, relevant government agencies and authorities to discuss workable solutions to the environmental despoliation arising from their operational methodologies in the country.

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“A situation where we currently have the multinational oil companies running away from their responsibilities of restoring the Nigerian environment to the way it was before their extractive adventures, restituting citizens, whose livelihoods pattern have been either distorted or dislodged by the dislocation of their societal fabrics in the name of divestment, should also be addressed, and operations discouraged until the needful is done.

“I believe that as a listening father, you have always been attending to the downtrodden masses of Nigerian, especially the fishermen victims of Shell Bonga oil spill. I believe that you will bring succour to them before your administration winds up.”

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OPINION: Ngugi, Where Is The Light?

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By Lasisi Olagunju

My generation met him famous. His first novels he wrote as an undergraduate. One of them was the hugely popular ‘Weep Not, Child’; another was ‘The River Between.’ He was James Ngũgĩ, then he became James Thiong’o Ngũgĩ, then he stepped out fully and became Ngũgĩ wa Thiong’o.

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The African writer from Kenya who died last week worked really hard to repudiate everything that he thought oppressed him. He took out his scalpel and cut open the name he bore. He dropped the foreign and picked a labyrinthine label from his ancestral pouch. The language of his art was next. With the English language, he wrote himself to fame, then he dropped English and started writing in Gikuyu. If you thought Gikuyu wasn’t global enough, you could translate his works to English or whatever European language you wanted. Ngugi was rigid in his conviction. Was his muse playing with irony or contradiction or what figure of speech best describes his experiment with life? He dropped everything the oppressor brought to Africa. Yet, when death came last week, it met him in the very land that epitomises those things he ran away from – the United States.

Some forty-something years ago, ‘Weep Not, Child’ was prescribed for our school certificate exams. Some of us soon found in it much more than what WAEC said it was. It is a book of light; a writ of struggle and liberation. We ate and chewed and swallowed and digested it. From that story and the next and the next, I read in Ngugi an optimistic soldier of justice. He believed in the inevitable victory of light over darkness. ‘Weep Not, Child’ took its title from Walt Whitman’s ‘On The Beach At Night’. It is in that poem that the challenged child is told not to weep because “The ravening clouds shall not long be victorious” and “shall not long possess the sky.” But how long is not long enough? That book was written over 60 years ago. The sky is still possessed by the clouds.

MORE FROM THE AUTHOR: OPINION: Nigerian Beggars In Ghana

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The writer loved his country and gave it his all. But his ‘free’ country soon showed him the taste of pepper. ‘Independence’ has remained what it parades: an exchange of foreign oppression for domestic repression. Jomo Kenyatta is knighted in ‘Weep Not, Child’ as the hope of the oppressed. He became president and blighted the tall and the short who placed their hope in him. Ngugi was a victim. His recollections say: “writers were not spared. In 1969, a leading poet, Abdulatif Abdalla, was imprisoned for writing a pamphlet entitled Kenya twendapi? (‘Kenya, where are we heading to?’) It was my turn in 1977 for my play, ‘I Will Marry When I Want’, and novel, ‘Petals of Blood’. I was in a maximum security prison in 1978 when Kenyatta died and his vice-president, Daniel Arap Moi, took over. Though I was happy that Moi released me three months after his ascension to power, I soon realized that he had emptied the jails of hundreds of Kenyatta’s political prisoners to make room for thousands of his own. Where Kenyatta had imprisoned me for my writing, Moi sent three truckloads of armed policemen to raze to the ground the community theatre where I worked, eventually forcing me – and many others – into exile.”

That was his Kenya; and it was not just his Kenya. It was and is Africa. Dark Africa has “Two laws. Two justices. One law and one justice protects the man of property, of wealth and the foreign exploiter. Another law and another justice silences the poor, the hungry, our people.” No darkness could be darker than what is described here by Ngugi in ‘The Trial of Dedan Kimathi’. Yet, throughout his life, the man kept talking about light defeating darkness.

Even as dusk approached and he was going, going, Ngugi still wrote optimism in 2020. He said that Wanjikũ, his Gĩkũyũ mother, used to tell him: Gũtirĩ ũtukũ ũtakĩa: No night is so Dark that, / It will not end in Dawn, / Or simply put, / Every night ends with dawn./ Gũtirĩ ũtukũ ũtakĩa…”

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Language frees and can also enslave. Ngugi said it contains the seed of life. It is a sword of freedom and can be a tool in the hand of the oppressor. The writer believed so and I agree with him. He says: “If you know all the languages of the world and you do not know your mother tongue, the language of your culture, that is enslavement. On the other hand, if you know your mother tongue, the language of your culture and you add all the languages of the world to it, that is empowerment.” He also spoke about labels. Addressing a group of young Africans, he interrogated ‘tribe’ as a lexical item of racial interest. “Tribalism is a colonial invention”, he said, and asked: “Why would 250,000 Icelanders be called a nation and ten million Yorubas are called a tribe, and not a nation?.”

MORE FROM THE AUTHOR: OPINION: JAMB, Glitches And An Inter-tribal War

Ngũgĩ wrote seven novels, at least five plays, more than four memoirs, over eight collections of essays, and several children’s books. You are very familiar with ‘Weep Not, Child’ (1964), ‘The River Between’ (1965), ‘A Grain of Wheat’ (1967) and ‘Petals of Blood’ (1977). Yet the man almost denied us the benefit of some of his critical stories. His ‘Devil on the Cross’, published in 1980 was originally in Gikuyu as Caitaani Mutharaba-Ini. ‘Matigari’, another novel published in 1986 was also written originally in Gikuyu; the same with ‘Wizard of the Crow’ originally in Gikuyu as ‘Mũrogi wa Kagogo’. Why did he do that? “When you use a language, you are also choosing an audience …. When I used English, I was choosing an English-speaking audience…” He said in a February 1996 interview in India. A global citizen sits in the US and writes in a Kenyan language! What kind of rebellion informed that? What Kikuyu audience was the writer targeting in America? I wished I could ask him to provide answers to those queries.

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The challenges he faced were matched by the sheer strength of his character, his resilient spirit. To him, “Life, struggle, even amidst pain and blood and poverty, seemed beautiful.” His life mirrored the blistered feet on Africa’s sherd roads, stubborn and untired. In ‘The River Between’, we encounter Ngugi’s river, the Honia, which he says, “meant cure, or bring-back-to-life.” That river never dried and “seemed to possess a strong will to live, scorning droughts and weather changes. And it went on in the same way, never hurrying, never hesitating.” I think that says something prophetic of the tardy black man as he soon became marooned between the drought of the past and the pestilence of the present. For most of his 89 years, Ngugi stood at the bank of River Africa watching “as it gracefully, and without any apparent haste, wound its way down the valley, like a snake.”

‘Darkness Falls’ is the title of a critical part of ‘Weep Not, Child’. The storyteller fought darkness on all fronts. He still fights. For Ngugi Wa Thiong’o, writer of light, dusk dawned last week. As he ebbed away, one could imagine the horror in his eyes as he watched Africa’s inheritors do what the rains did in ‘The River Between’: “Carrying away the soil. Corroding, eating away the earth. Stealing the land.”

Africa’s predators are audacious; they do their thing right in the open marketplace. He cried out: “How do you satirise their utterances and claims when their own words beat all fictional exaggerations?” He asked in his ‘Decolonising the Mind: The Politics of Language in African Literature.’ But he was still full of hope that light would drive out darkness.

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Hope appears to me his greatest asset. Till his canary stopped chirping, he never stopped asking the African child not to weep. He insisted that kisses of spoken and written words would soon birth a dawn of justice. In spite of all the death and destruction we see all over, he still believed that “This darkness too will pass away” and that “We shall meet again and again /And talk about Darkness and Dawn / Sing and laugh, maybe even hug…In the light of the Darkness and the new Dawn.” I do not know the peg on which his optimism was anchored. What we see is every new decade bringing darker misery. But we must listen to him. He was an elder who saw far even while seated. So, I ask him: Ngugi, before you cross the river, tell us: when is the new Dawn? And, where is the light you predicted? May your soul Rest In Peace.

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OPINION: Nigerian Beggars In Ghana

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By Lasisi Olagunju

If you think there are too many beggars on your street, please take heart and brace up. A trending video is showing a massive throng of Nigerian children and women being deported from Ghana where they were found doing street begging. They are said to be part of thousands of West Africans on Ghanaian streets. About 10,000 are reported to be involved. Is there anything too shameful that we can’t and won’t export?

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The person who ran the commentary spoke in Hausa, a hint at where the beggars hailed from. I took a few minutes to read the video. I do not speak and do not understand Hausa, but I can read the face of sorrow when I see one. I saw exactly that in the worn-out faces and the sunken eyes of girls and women in that video. For them, living is obviously a punishment.

“History tells us that it takes, and that it will take, generations of striving, organizing, and mobilizing to fight for the kind of world that we want to see.” American professor of History, Elizabeth Hinton, makes that submission in a 2016 piece. It looks like what we see today in begging as a way of life is generational and a proof that Nigeria failed its people yesterday and today, and will likely do so tomorrow. It will, and it is not a curse. It will happen unless we do what Hinton suggests: striving, organizing, and mobilizing. But we will not. The elite need the beggars for their politics.

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A Ghanaian academic visited Zaria some fifty years ago and wrote of his shock at the swarm of child beggars on the street. His report, published in 1984, starts with a paragraph that reads as if it speaks of today: “The stranger from another cultural milieu visiting Zaria for the first time may, depending on his historical experience, wonder or even be shocked at the sight of so many little children going about begging in the town. But as time passes, and with increasing familiarity with the sight, the critical thoughts which followed the initial shock are likely to give way to a gradual acceptance of the unusual experience as a normal condition.” How can street begging by kids be normal? Has anything changed since that report was published? Will anything change no matter what anyone does?

That study of the begging population in that city throws up the following statistics: “Nearly half (45.5 %>) of the sample of beggars indicated that their parents were not beggars; for quite a sizable proportion (39.7 %>) both parents could be shown to be themselves beggars like their children. In a few cases, only fathers (6.2 %) or only mothers (2.8 %) of beggars were reported as being beggars as well. In much the same way, in 35.2 % of the cases, brothers and sisters of beggars were reported to be also beggars…” Those beggars of the 1970s and 1980s, where are they today? Could they be the parents or grandparents of today’s beggars, including those traumatised kids deported from Ghana?

Nigerian children of two years and above doing begging parade on our streets question our existence as a 21st century country. Their situation should elicit gasps of discomfort – and disgust.

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During my primary school years, we, Yoruba school children (of Almajiri age) gladly sang against begging and poverty: Olórun máà jé á tooro je, Olórun máà jé a gbà’wìn èbà (May God not let us beg to eat; May God not let us buy èbà on credit). It was a prayer fervently said. The Yorùbá also say Orí mi kò’sé, Ẹlédàá mi kò’yà (My head rejects poverty; my Creator rejects hardship). It is a philosophy of life; a covenant with the Creator. In Lagos, Ibadan and all other places where street begging is a menace, the people breathe in and breathe out in utter rejection of what they see. But they can’t do what Ghana did. Nigeria is one nation, one destiny.

MORE FROM THE AUTHOR: OPINION: The President’s New Hausa, Igbo Caps

‘Child Beggars in Nigeria’ is the title of a July 2022 report by Germany’s international broadcaster, Deutsche Welle (DW). The report starts with the personal tragedy of an 11-year old Amina who was forced to beg on the streets of Katsina because of insecurity in her village. It then dwells extensively into “how northern Nigeria’s economic crisis is bringing more children to large cities such as Lagos, where they end up asking for money on the streets.”

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In February 2022, the newspaper I edit carried the story of some women and children from the North who migrated to Ibadan to make a living for themselves and their families through begging. Nafisa Shehu and her mother were among the beggars found on the Ojoo Bridge in Ibadan. Nafisa sat among other begging children and from that point calmly told the reporter that her dream was to become a medical doctor. Nafisa’s story was published, it went viral, and a prominent private school in Ibadan contacted the reporter and offered Nafisa a scholarship from primary to medical school.

If you thought her dream of becoming a medical doctor was becoming real, you missed it. It never happened. A meeting was arranged between the school and Nafisa’s mother, with the reporter present in Moniya, Ibadan. Some meddlesome interlopers who called themselves local Hausa leaders made sure they were present also. It was a negotiation to help Nafisa; proceedings appeared very positive. But the tragedy started from that point: Nafisa and her mother disappeared from the street shortly after the meeting. The only condition the school gave Nafisa was that she would be a full-boarding student. That was a huge problem for her mother who wanted her to beg while in school.

We still thought we could help. I told the reporter not to give up on that girl. And she did not. After several follow-ups, the reporter was told that Nafisa and her mother had travelled back to Katsina State where they came from. Fourteen-year-old Nafisa was being prepared to be married off. She must be a mother somewhere now, and possibly begging to eat – like her mother.

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People will always need help (we all need help), but street begging is a blight that must be forced to defect from this land like opposition politicians.

From the Nafisa example, you can see that the shame of deportation from Ghana and harassment elsewhere won’t prevent the begging population from growing. There are rivers feeding the dam; the dam feeds the flood. Until we tackle the source of the disaster, it will continue to question the humanity of Nigeria, particularly northern Nigeria and its leaders.

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Word Environment Day: CEEAI Partners HOMEF For A Day Event

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In commemoration of the 2025 World Environment Day, Clean Energy and Environment Advocacy Initiative in partnership with Health of Mother Earth Foundation is set to organise a day programme.

Themed: ‘Plastic Pollution: Addressing the Crisis and Innovating for a Sustainable Future,’ the event is billed to take place on 5th May, 2025 at Ehizua Hub & Event Centre, Benin City.

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According to a release by Dr Sunny Duke Okosun, Coordinator, Clean Energy and Environment Advocacy Initiative, Prof. Felix Okeimen, former DVD Academics, University of Benin is expected as Chairman of the event while Micheal Osuìdè, a Professor of Environmental, Ambross Alli University, Ekpoma, is expected to be guest speaker of the event.

The release added that Rev. Nnimmo Bassey
Executive Director, HOMEF, and Prof. Cyril Otoikhian,
Geneticist, Novena University, Delta State, are expected as guest speakers.

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