Opinion

Army’s CSR: Examining Buratai/Farouk Yahaya

Published

4 years ago

August 17, 2021

NewTimes

By
Emmanuel Onwubiko

Few weeks back, I read in one of the obscure blogs about an event that ordinarily should have occupied the front pages of major newspapers in Nigeria because of the very rare and salutary nature of the scenario that took place in the centre of the war on terror in the North East of Nigeria.

I am talking about the very impressive act of human kindness that was done by some soldiers on the frontlines of the ongoing war on terror in which they were actually said to have assisted an internally displaced woman in the North East to deliver her of her baby.

The specific blog that carried this story did not actually explain to its audience that it was a routine charitable conduct of professional Nigerian soldiers which they are trained to do to benefit the civilian population around their zone of responsibility. Doing CSR is a universal practice especially in constitutional democracies.

Soldiers have also being seen administering medical assistance to the needy in the war-ravaged North East of Nigeria just as this kind of socially responsible duties were highly encouraged during the tenure of Lieutenant General Tukur Yusuf Buratai and he effectively left his footprints in this area on the sands of time which subsequent army chiefs have built upon.

The current Chief of Army Staff Lieutenant General Farouk Yahaya has started boldly in carrying out legendary corporate social responsibility tasks with his men and officers.

This writer is highly impressed and inspired to do this piece by that photograph of soldiers who are at the war fronts but still found time to deliver a woman of her baby in Borno State.

The reason for my repeated emphasis on this particular act of human kindness by soldiers is because even the United Nations has spoken so much about the plight of pregnant women in the different internally displaced people’s camps in the North East of Nigeria as can be seen from a report done few months back by UNICEF.

UNICEF wrote on the 17th October 2018 that Hauwa Bukhar and her newborn daughter, Aishat, sit quietly in a row of chairs at a health clinic in the Muna Garage displacement camp in Maiduguri, Nigeria. She is among a group of women waiting their turn to be seen. Many of them share the experience of being mothers, and all have endured the hardship of being forced to flee their homes.

The Muna Garage camp is home to over 35,000 residents. They are among at least 1.76 million people who have been displaced by the ongoing conflict in north-east Nigeria – their villages ransacked, their property lost and their lives changed forever. The majority of people who have been displaced are living in Borno State, the epicentre of the crisis, which is where Muna Garage camp is located.

Hauwa and her family were displaced a year ago, after an armed group raided their village, taking with them cattle and villagers, mostly young women. Hauwa managed to escape, but lost everything, including four of her children after they got separated. After four long months, she was finally reunited with her children and husband and they settled in Muna Garage Camp.

“That was the worst four months of my life, I did not know whether my children had been abducted or had been killed,” she says through tears.

Giving birth in crowded camps says UNICEF is traumatic because life in the overcrowded camp is hard, but it is especially difficult for pregnant women.

“It is not easy for these women but we give them the best we can. Pregnant women need space, comfort and peace of mind, but the women in the camp have none of that. It is even worse for them when they have to deliver at night,” says Aisha Mustapha Kolo, a midwife at one of the clinics.

“That was the worst four months of my life, I did not know whether my children had been abducted or had been killed.

“At night, there are no health services available in the camp because it is too dangerous for health workers to travel after dark. Women who go into labour at night must therefore give birth at home. Others decide to give birth at home due to traditional beliefs. But for most people in the camp, home is just one grass hut with shared toilets. This means that many pregnant women are forced to deliver their babies in a communal bathroom.

“Aisha has worked at the clinic for over a year, and says there were 600 births in the camp and 10 under-five deaths in 2017. Although there were no recorded newborn deaths in 2017, most mothers whose babies die at home soon after birth rarely report the cases to the health facility.”

UNICEF wrote about a particular happy ending for the subject matter aforementioned and informed us that Aisha is checking up on Hauwa’s newborn baby, who is “in perfect health”, according to the midwife.

“This is my sixth baby. But this pregnancy was the hardest, I was not sure my baby was going to make it,” says Hauwa. “I was lucky, my baby was ready to come during the day and I was delivered of her here at the clinic.”

Hauwa’s story is one of the few with a happy ending. So many others have sad stories to tell.

UNICEF is supporting the government of Borno State by providing primary health care services in the two clinics located in Muna Garage Camp, and in about 50 other camps in Borno, Adamawa and Yobe – the states most affected by violence. This support includes training for health workers; providing emergency medicines, supplies and equipment; and paying monthly stipends for volunteers working in camps and in newly liberated areas. It also includes treating common diseases, immunization services, antenatal care, delivery, post-natal care, vitamin A supplements, distributing deworming tablets, hygiene promotion, community mobilization, referral services including maintenance of ambulances.

Across the world, 7,000 newborns die every day. Raise your voice to demand affordable, quality health care for every mother and newborn, concludes the UNICEF report.

Before delving further to specifically list just a few of these CSR landmarks made by General Buratai and then how so well the current army chief has begun, let us read from a piece dated June 29th 2021 written by Gordon Scott titled “Why Social Responsibility Matters to Businesses”. In our own case we can as well substitute the term businesses with the term Nigerian Army.

The aforementioned author says that companies are increasingly ramping up their focus on social responsibility, whether in championing women’s rights, protecting the environment, or attempting to obliterate poverty, on local, national, or global levels. From an optics perspective, socially responsible companies project more attractive images to both consumers and shareholders alike, which serves to positively affect their bottom lines.

CSR is key because customers (citizens) matter says the author and argued thus: “Embracing socially responsible policies goes a long way towards attracting and retaining customers, which is essential to a company’s long-term success. Furthermore, many individuals will gladly pay a premium for goods, knowing that part of the profits will be channelled towards social causes near and dear to them.

“Companies can likewise witness increased foot traffic if they enhance the local community. For example, banks that dispense loans to low-income households are apt to see an uptick in business, as a direct result.

“Socially responsible companies tend to attract employees who are eager to make a difference in the world—in addition to simply collecting a paycheck. With large companies, there is strength in numbers, where collective employee efforts can achieve substantial results, which increases workplace morale and boosts productivity.

Community-oriented companies often enjoy a leg up on their competition, as well, thanks to superior brand imaging. Socially responsible companies cultivate positive brand recognition, increase customer loyalty, and attract top-tier employees. These elements among the keys to achieving increased profitability and long-term financial benefits, he concluded.

The concept of corporate social responsibility (CSR) implies positive, as opposed to negative, influence and contribution of an organization to society and its environment. It is the way in which a corporate body, group or body impacts its milieu by providing basic amenities or contributing to its host community or society outside its strict legal bounds or contract with such a community, individuals or society.

According to Nigeria Social Enterprise Reports Vol.2, CSR is generally understood to be the way a company achieves a balance or integration of economic, environmental and social imperatives while at the same time addressing shareholders and stakeholders expectations. This stems from the fact that organizations like businesses owe the society beyond the production of goods and services and making of profit.

While it is not news that in May 2008 Nigeria’s Federal Executive Council approved the development of a CSR policy for the country, to instill ethical behavior in Nigerian businesses, words used by the then Minister of National Planning Commission, Dr Sanusi Daggash, make it clear that the policy includes “beyond law commitment” and activities that would necessitate an expectation to ‘give back’ to the society by groups existing in society not merely limited to “companies”.

The theory is rooted in the humanity of man and the need for everybody or organization to act in accordance with that humanity or respond to the same irrespective of their core traditional role for which they were primarily set up to achieve. Thus the concept of corporate social responsibility extends to all organizations of human endeavor including such as the army. It is in this regard that the definition of the concept of CSR by the European Foundation for Quality Management (EFQM) is quite appreciable because of its broad base. EFQM, in its Framework for Social Responsibility, 2004, defines CSR as: “A whole range of fundamentals that organizations are expected to acknowledge and to reflect in their actions. It includes among other things respecting human rights, fair treatment of the workforce, customers and suppliers, being good corporate citizens in the communities in which they operate and the conservation of natural environment.”

On the other hand, the Nigerian Army is established under section 217(1) of the Constitution of the Federal Republic of Nigeria 1999 (as amended) which provides that there shall be an armed forces for the Federation which shall consist of an Army, a Navy, an Air Force and such other branches of the armed forces of the Federation as may be established by an Act of the National Assembly.

The functions of the armed forces are expressly provided in under section 217(2) thus: “The Federation shall, subject to an Act of the National Assembly made in that behalf, equip and maintain the armed forces as may be considered adequate and effective for the purpose of –
(a) Defending Nigeria from external aggression;
(b) Maintaining its territorial integrity and securing its borders from violation on land, sea and air;
(c) Suppressing insurrection and acting in aid of civil authorities to restore order when called upon to do by the President, but subject to such conditions as may be prescribed by an Act of the National Assembly; and
(d)Performing such other functions as may be prescribed by an Act of the National Assembly.”

The place of the army in society cannot be over-emphasized. The Constitution of the Federal Republic of Nigeria (as amended) under the Fundamental Objectives and Directive principle of State Police makes a correlation between security and welfare of the people by stating under section 14(1)(b) that the security and welfare of the people shall be the primary purpose of government. It must equally be noted that it is not out of place that the subject of security and welfare is immediately preceded by the sovereignty of the people under section 14(1)(a).

The point being made is that the sovereignty of the nation is only guaranteed and protected where the security and welfare of the people is prioritized. A most functional institution of the state involved in protecting the sovereignty, security and welfare of the people is the military and especially the army. The Chief of Army Staff Lieutenant General Tukur Yusuf is even called ‘Mr. Staff Welfare’ in his office because he is known for his passion for welfare of staff and services to the communities in form of CSR.

This role of the army in society is much more understandable in the light of section 218 (1) of the Constitution which confers on the President and Commander in Chief of the Armed Forces with “power to determine the operational use of the armed forces of the Federation.”

The functions and use of the army are therefore not confined to the ones mentioned under section 217 of the constitution and could go beyond as far as the president considers it necessary. This role will better be understood in the light of its corporate social responsibility.

First the army is neutral, non-partisan and peaceful. Section 55 of the Armed Forces Act says: A person subject to service law who-
(a) Fights, quarrels or behaves a disorderly manner with any other person, whether subject to service law under this Act or not; or
(b) Uses threatening, abusive, insulting or provocative words or behavior likely to cause disturbance, is guilty of an offence under this section and is liable, on conviction by a court martial, to imprisonment for a term not exceeding two years or any less punishment provided by this Act.

The army authorities continue to ensure that the neutral, non-partisan and peaceful role of the army in society is observed, any breach of which immediately gets a reciprocal response by summons to a court martial in appropriate circumstances.

Second there is another part of the CSR which defines its ability and efficiency in other respects, it is in taking care of its own workforce. Although there is no specific legal provision regulating CSR in Nigeria, section 279 of the Companies and Allied Matters Act (CAMA) has a guiding principle to the effect that the director of a company is to have regard in the performance of his functions to the interest of the company’s employees in general as well as in the interests of its members.

The concept of CSR in this regard has thus been identified to entail: provision of a conducive working environment in making available modern working tools and equipment, ventilated offices, good infrastructure, decent and official cars, health and safety equipment at the workplace; payment of competitive salary remuneration commensurate with the level of commitment and offer of opportunities for training and career development; maintaining equal opportunities among members of workforce; involving members of the workforce in decisions affecting them; establishment of clear-cut bargaining and grievance procedures known to and followed by members of the workforce.

In the case of Lt. Col. MF Komonibo v. Nigerian Army (2002) 6 NWLR (Pt.762) 2, it was held that an accused about to be tried by a court martial shall be entitled to object in any reasonable grounds to any member of the court martial or the awaiting member whether appointed originally or in lieu of another officer. The court went further to affirm that “for the purpose enabling the accused to avail himself of the right.

The names of the members of the court martial and the waiting members shall be read over in the presence of the accused before they are sworn in and the accused shall be asked whether he objects to any of those officers.”

The military have organized structures to assist civil authorities in emergency situations. For instance, “Operation Second Eleven”, is an aid to civil authority initiative aimed at complementing civil agencies in the maintenance of essential services like telecommunications, petroleum product distribution and medical services in the event of strike by the “first eleven” employees. The Nigerian Army Signals, Supply and Transport and Medical Corps all have operational structures that can be activated at short notice to become “second eleven”.

The Nigerian Medical and other Corps within the military have equally rendered valuable services that have contributed to the socio-economic well-being of the nation. Retired Brig. Gen Ovadje of the Nigerian Army Medical Corps, of a ‘Blood Transfusion Set’, earned Nigeria international recognition.

Similar intervention programmes have been in the six geopolitical zones of the country. Four solar-powered water projects were inaugurated in different settlements in Obeititu autonomous community of Mbaise Local Government Area of Imo State by the Nigerian Army represented by General Officer Commanding of the division, Maj. Gen. Abubakar Maikobi in 2019.

Speaking on these interventions, the chief of army staff had said the projects were meant to strengthen the existing civil-military relations and turn the minds of Nigerians towards the positive actions of the Nigerian Army meant to provide security and development in the country. He said: “I want to believe that these water projects will serve the needs of this community and its environs. I wish to also appeal to us to see the projects as symbols of unity. Let these projects serve as symbols of peace, unity, tolerance and love to this community and the state at large….”

The Traditional Ruler of the Community, Eze Amadi Obo, in his response said:
“The entire community, which includes our children, youths, women and elders are very happy about the project coming from the Nigerian Army.”

It is reported that over ninety five percent (95%) of the Chief of Army Staff intervention projects has been successfully executed and inaugurated across the six geo-political.

Recently, as part of efforts to enhance civil-military relations, the Armed Forces often carry out free medical advocacy campaigns in their host communities.

A reporter with Thisday newspaper reports that for the military, they would often want the society to understand that they are more than their guns and that’s why they are often engaged in community services to the respective communities in their Areas of Responsibility (AOR).

While some might see such moves as corporate social responsibility (CSR), the underlying factor is that they help to enhance Civil-Military Relations (CMR). In essence, what this does is to strengthen the ties binding the military and civil populace.

So, for the armed forces, it’s become an act entrenched in tradition to regularly conduct medical outreach and grassroots social services for their host communities

The civil-military cooperation primarily serves as an interface between the Nigerian Army and the civil populace. For the Nigerian Army, the import of civil-military relations cannot be overemphasised. In fact, the army established the Department of Civil-Military Affairs (DCMA) in December 2010. Set up by the then Chief of Army Staff (COAS), Lieutenant General OA Ihejirika, it was positioned to serve primarily as an interface between the Nigerian Army and the civil populace and was also charged with the responsibility of underscoring the fundamentals of Civil Military Affairs as a strategic national institution The department is also charged with the introducing and transmitting of the core elements of effective civil-military relations in areas of human rights, rule of law, negotiations liaison and conflict management. All these are binding on all divisions and units of the army.

At the 81 Division Headquarters, it was in line with the vision of the Chief of Army Staff, Lieutenant General Faruk Yahaya to provide a platform to further strengthen relationship between the NA and civilian populace at the grassroots, that they recently held several medical outreaches in Ijebu North Local Government Area of Ogun State and Ajah- Ilaje Community in Lagos.

The first medical outreach took place at Ijebu North Local Government Area (LGA) of Ogun State where the General Officer Commanding, (GOC) 81 Division, Major General Lawrence Fejokwu, also assured the community of adequate security.

At the free medical outreach conducted by 35 Artillery Brigade Alamala as part of the formation’s Civil Military Cooperation (CIMIC) activities, the GOC said the CIMIC was in line with the vision of the Chief of Army Staff to provide a platform to further strengthen relationship between the NA and civilian populace at the grassroots.He further enjoined the communities to be alert and report any breach of security within their vicinity immediately, while he charged personnel that the use of force should always be the last resort to solving issues.

Earlier, the Commander 35 Artillery Brigade Alamala, Brigadier General Adewale Adekoya during the flag off, noted that the CIMIC exercise was an integral part of 35 Artillery Brigade efforts to enhance civil/military relations and NA’s corporate social responsibility, adding that it was a tradition for the NA to regularly conduct medical outreach and grassroots social services for rural communities.

He further disclosed that the exercise provided an avenue to enlighten the communities on the implications of drug abuse, render free medical consultations and services and enlightenment on recruitment into the NA.

The 35 Brigade CIMIC exercise was extended to traditional rulers, staff of Ijebu North LGA, market women, less privileged, members of Community Development Association and students. The medical services included blood pressure check, eye examination and medication for malaria and fever.

Commemorating NADCEL in Ajah-Ilaje, the division also in commemoration of the Nigerian Army Day Celebration (NADCEL) 2021, last weekend offered free medical outreach to Ajah-Ilaje community in Lagos.

At the flag-off, the GOC 81 Division reiterated that the NA has a tradition of regularly reaching out to host communities as part of measures towards enhanced Civil Military Cooperation (CIMIC).

Stating that the exercise was part of the activities lined up for NADCEL 2021 with the theme “A professional and ready Nigerian Army: A prerequisite for successful operations in a Joint Environment”, he further explained that the exercise was meant to offer public health services to the Ajah-Ilaje community.

The GOC also used the occasion to implore the community not to relent in offering assistance to the army by providing timely information on the activities of criminal elements within their communities. He further urged the people present to take their medications as prescribed by the doctors and ensure routine medical checkups as a follow up to the exercise.

He disclosed that the areas being covered by the medical outreach include blood test, blood pressure screening, voluntary HIV counseling and dental consultations, deworming and general treatment.

Meanwhile, the Chairperson, Nigerian Army Officers Wives Association (NAOWA), Mrs. Oghenerukevwe Fejokwu and members of the excos donated a truck load of rice on behalf of the division to the community.

Earlier in his welcome address, the Baale of Ajah Ilaje land, His Royal Highness Murisiku Alani Oseni Ojupon ably represented by Honourable Chief Wasiu Olaosebikan Eshinlokun stated that the people of the community were delighted to have the NA in their midst to provide medical services and distribute palliatives.

At the 9 Brigade Army Cantonment, Ikeja, the Brigade Commander, Brigadier General MLD Saraso, also conducted a medical outreach at its host community, the Onigbongbo Kingdom. The commander said the outreach further strengthened the existing relationship between the army and the host community.

The Oba of Onigbongbo kingdom, Oba Oluwasegun Adeyemi Ajasa also commended the army for the outreach, as well as ensuring security of life and property in the area. His sentiments were echoed by Alhaji Tajudeen Irawo, the Jagunmolu of Onigbongbo Kingdom.

This is to encourage the Chief of Army Staff to maintain the tempo of CSR such as assisting communities with roads construction making use of the Army Corps of engineers. This can be done by mutual partnerships with state administration because the Nigerian Army has a good name in the area of building solid and sustainable road infrastructures if given the right support by the civil authorities.

Onwubiko is the head of the Human Rights Writers Association of Nigeria (HURIWA) and was a federal commissioner at the National Human Rights Commission of Nigeria.

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Opinion

Stellenbosch: Senzeni Na And Decolonizing Secularity In Africa

Published

16 hours ago

March 11, 2025

NewTimes

Witch Burning, Impunity And Abuses Linked to Witchcraft Beliefs In Benue State

Dr Leo Igwe

By Leo Igwe

In December, I attended a workshop on Decolonizing Secularity in Africa. It was one of my best conferences because it highlighted issues that have worried me over the years. For the first time, I attended an academic conference on religion or secularism in Africa that featured a panel on atheism and humanism in Africa. Organized by Point Sud, this workshop was held at Stellenbosch in South Africa. Interestingly I did not know about Stellenbosch’s colonial history and significance. So I could say with the benefit of hindsight that the choice of Stellenbosch as a venue for this event was adequate. The goal of the workshop was, based on the coloniality of secularity, to interrogate the “liberating force of religion, the secular in ethnic nationalisms, and the ideologies of culturalization, not least in its current revenant, heritagization, in Africa and beyond”. It was great to meet, discuss, and exchange ideas on colonization, decolonization, religion, and secularity with scholars and activists from different parts of the continent and the world. Many issues that emerged at the conference have continued to agitate my mind. First is the so much emphasis on colonization. I have continued to wonder: Can’t we meaningfully discuss African issues without alluding to colonialism? Again, reference is always made to Western colonialism. What about Eastern and other forms? Many parts of America were colonized at one point or the other. Weren’t they? The same with Europe, Asia, and Oceania. But it is only in the case of Africa that there is an overemphasis on Western colonialism. Incidentally, many African scholars have unwittingly joined in explaining Africa through the lens of colonialism, western colonialism.

The fixation on colonialism is not without a reason. I attended an African studies conference some years ago and someone alluded to a comment by a Western scholar, that regarding Africa, before colonialism, there was nothing. There was nothing? I was shocked to hear that comment. Look, that I do not know or nobody knows about a period in history, does not mean that there was nothing. Is it not better to say I do not know than to make such a dimwitted statement? What applies to Africa, applies to other places in the world. There are stages in their histories nobody knows what happened. Or what is known is patchy. That should not be a reason to say that there was nothing.

One issue that engaged attendees was the meaning of ‘decolonizing’. What does it mean to decolonize? Some define decolonization as removing or undoing colonial elements and influences. And if that is the case, what do we remove or undo? And who does that and Why? how do we undo the Western colonial linguistic influence? What about the eastern and other colonial elements? Is it possible or feasible to remove or undo all colonial influences? By the way, is religion or secularity as introduced to Africa decolonized?

Some participants argued that decolonizing secularity implied going back in time before colonialism. So, how far can we go and why? In the process won’t we go back to that time “when there was nothing?” Can’t we decolonize without returning to the past? Can’t we decolonize looking forward and not backward? Is religion or secularity not an embodiment of layers of influences over the years? If we were to peel off these ‘colonial’ elements, what would be left? Some propose a return to the indigenous forms of secularity or religion as the case may be. The question is this: What does indigenous mean? Who defines or determines it? Is the indigenous the same for all? What is considered indigenous to South Africans may not be to Kenyans, Nigerians, or Malians. What is considered indigenous in a part of Nigeria may be a legacy of the colonial influence by another part of Nigeria. So what is indigenous to Africa is not monolithic and regionally applicable.

That leads me to another controversial issue that came up at the workshop, which is, one secularity or multiple secularities. Some of the participants especially those from the Department of Religion, at the University of Cape Town were of the view that there was one secularity, that is the western secularity is manifesting in other climes, in different forms. While other participants from Europe leaned towards the notion of multiple secularities highlighting forms of distinction and differentiation between religion and other social domains across cultures. Although secularism or secularity is Western in origin, what the concept represents manifests in other cultures and societies. Secularities predate Western secularity or manifest and feature in ways that do not fit into or align with Western secularity.

As I noted earlier, there have been colonialisms before Western colonialism. There have been secularities before Western secularity. Although Western colonialism brought the influence of western religion and secularity to bear on various cultures and societies, the colonial encounter does not negate the social differentiation of religion and other domains in these societies. It is only in seeing or articulating secularity in its multiple forms that these situations, dynamics, and intersections could adequately be captured. So, the concept of multiple secularities has enormous explanatory power. It is useful and helpful in highlighting the social distinction of religion and other domains in cultures and societies beyond the West.

For instance, western missionaries introduced christianity and the Christian god to Africa. What we have is one Christianity or Islam manifesting in different forms. Africans have adapted and reinvented the Christian religion over the years, hence the notion of African Christianities. Again while western Christian missionaries introduced Christian religion or religiosity, they did not introduce religion. religiosity, or the idea of god. There are other religiosities apart from and beyond Christianities/Christian religiosities. There are other gods and deities beyond the Christian god/deity. I think the idea of multiple secularities or multiple religiosities has much more descriptive value.

Another issue that came up at the event, not surprisingly so, was apartheid. One of the presenters analyzed the song, Senzeni Na (What have we done?) to buttress his point. I have never heard of the song. I didn’t know its relevance to the anti-apartheid struggle. In the course of the discussions, it was noted how other Africans including Nigerians are not conscious or sensitive to the pains of apartheid. I noticed from the expressions of some South Africans at the meeting that they were not happy with the nonchalant attitudes of Nigerians towards their experience. I believe that black South Africans are right to feel that way. The apartheid was a tragic experience that still hurts blacks in contemporary South Africa. The painful memories won’t quickly go away. Black South Africans should also understand that Nigerians have a different history and experience. They should also not forget that the Nigerian and other African governments contributed a lot to the anti-apartheid struggle. Nigeria supported Nelson Mandela and other heroes and heroines of the struggle.

Many South Africans do not relate to the tragedy of the Rwandan genocide as Rwandans do. They do not relate to the pain and trauma of the Nigerian civil war. In meetings and conferences, they treat these experiences and encounters lightly because these experiences were not a part of their history. As I noted during my conversations with some of the attendees, while I appreciate the pain and trauma of apartheid, Black South Africans must learn to move on because as they say in the Igbo language, Nke chi ka, meaning, the one yet to come, the future one, the one that belongs to tomorrow, is greater. The greatness of South Africa does not lie in the past but in its tomorrow, in its future. It does not mean that we should not refer or draw from the past. We should and we must. But South Africa is not returning to those days when Senzeni Na was sung. The country is forging ahead and moving towards a better and more glorious future.

This song provides a thrust for this forward and onward movement. It highlights the challenges that South Africans face and are facing. But more importantly, this song codifies the pain and suffering of all humans because all oppressed people everywhere; all who suffer persecution within and without South Africa are singing, Senzeni Na.

Igwe, PhD, was a co-convener of Decolonizing Secularity in Africa, Stellenbosch, South Africa, 9–13 December 2024.

Opinion

Commonwealth Day 2025: Together We Can End Witch Hunts And Ritual Attacks

Published

17 hours ago

March 11, 2025

NewTimes

Dr Leo Igwe

By Leo Igwe

As we mark Commonwealth Day 2025, the Advocacy for Alleged Witches protests witch hunts and ritual attacks in Commonwealth countries, and the refusal of the Commonwealth to speak out against these abuses. In many parts of Africa, Asia and Oceania witch hunting is not a thing of the past but an ongoing wave of abuses and violations. In Commonwealth countries such as Ghana, Nigeria, Kenya, Papua New Guinea, persecution of alleged witches rages with force and ferocity. In Ghana, witch persecution results in the displacement of accused persons who then flee to some make shift shelters known as “witch camps”. Those who could not flee to these places like Akua Denteh are murdered in cold blood.

Witchcraft accusation is a form of death sentence for the accused and accused people are sometimes extrajudicially killed despite existing legislations in these countries. Witch trials take place in many countries of the Commonwealth. Trial by ordeal and jungle justice are meted out to the accused. Some weeks ago, an elderly woman who had dementia was accused of witchcraft and beaten to death in Nigeria. In Malawi, alleged witches are stoned to death. In Zambia some political opponents suspected of trying to kill the president using ‘witchcraft’ are standing trial at the state court. Alleged witches, mainly women, children and people with disabilities are attacked, banished, lynched, buried alive or tortured to confess to the ‘crime of witchcraft’.

Witch hunting persists because many countries and groups of countries like the Commonwealth have refused to speak out against these atrocities. The Commonwealth should break its silence on witch hunts and ritual attacks in member countries. It should join the UN in condemning these horrific abuses. The Commonwealth should add its voice to this campaign. It should highlight witch persecution and witch hunting during its meetings and summits. It should call for an end to abuses linked to witchcraft beliefs and ritual attacks. The Commonwealth Day should be an opportunity to recommit to ending this menace. It provides a platform to rally all countries against these violations. No nation should be left behind in the quest to make witch hunting history around the globe.

Together we can end witch hunts and ritual attacks in Commonwealth countries.

Igwe, PhD, directs the Advocacy for Alleged Witches.

Opinion

Lead City @20: The Past And The Present

Published

17 hours ago

March 11, 2025

NewTimes

Dele Jegede In Conversation With Prince Yemisi Shyllon

Prof. Toyin Falola

By Toyin Falola

Our university is now an adult at 20!

About twenty-two years ago, the vision to redefine the frontiers of private education in Nigeria led to the conceptualization of the idea, which birthed a new direction for education. The thoughts and projections of like-minded educators and academic experts led to the establishment of Lead City University (LCU) as a beacon for progressive education in Nigeria. This development came when access to higher education was limited by rigid institutional structures and to federal, state, and a handful of private institutions.

At inception, LCU was envisioned as an academic environment that was expected to balance flexibility with skills and academic excellence. On this note, the university became fully operational in 2005, having scaled through necessary procedures for establishment. Since then, the university has positioned itself as an institution willing to break conventional norms by offering programs that blend theoretical learning with practical application. The goal was clear—to bridge the gap between academia and the real-world demands of the job market, ensuring that students graduated with certificates, competence, and confidence. Hence the word “enterprise graduate”.

Two decades later, Lead City University has become a household name in private tertiary education in Nigeria and earned the trust of parents, guardians, students, and the education community. From its humble beginnings with two campuses around Jericho and Challenge areas of Ibadan, the University has metamorphosed to its current state, reflecting the institution’s journey of ambition, resilience, and a commitment to continuous improvement. To reiterate, the university’s distinct blue, white, and pink colors symbolize the institution’s values for knowledge, human development, creativity and prestige, and excellence. At the same time, the university’s emblem, which depicts a fusion of knowledge, self-reliance, and technological orientation, is not just a design but a representation of LCU’s enduring promise to its students in equipping them with the tools they need to navigate life’s complexities.

In its formative years, Lead City University set itself apart by adopting an academic model that was both innovative and inclusive. Unlike conventional universities that adhered to a one-size-fits-all approach, LCU introduced learning structures that accommodated working professionals, non-traditional students, and young scholars eager for a more practical learning experience. This unique flexibility over time has attracted a diverse student population, making the university a melting pot of ideas and aspirations.

Significantly, and with every sense of humility, it is worth mentioning that the academic offerings at LCU have grown in milestones over the years. What started as a modest selection of undergraduate programs across the two campuses has expanded into a comprehensive curriculum spanning disciplines such as Business Administration, Law, Engineering, Social Sciences, Computer Science, and Mass Communication. More recently, the university reached a significant milestone with the approval and accreditation of its Medical and Health Science programs, including Medicine and Surgery, Pharmacy, and Physiotherapy.

These additions have broadened the school’s academic reach and cemented its credibility as a serious player in Nigeria’s higher education landscape. This has brought much credence to the school, its parent body, and every stakeholder within its system. This is because achieving accreditation for these highly sought-after courses required a high-level strategic investment in infrastructure, faculty recruitment, and curriculum development. The intensity of these has further proven LCU’s unwavering commitment to quality education.

Beyond the classroom, LCU has been at the forefront of promoting an education system that extends beyond academic achievements. It is an apparent recognition that learning should not be confined to lectures and textbooks. To achieve this, the university has integrated entrepreneurship programs, skill acquisition initiatives, and industrial partnerships into its curriculum as a proactive measure for students to withstand today’s competitive job market, where traditional employment opportunities are increasingly fizzling out. It is a welcome development for a 21st-century school, as graduates need more than theoretical knowledge. They need adaptability, innovation, and more practical experience to fit in. It gladdens the heart to know that LCU understands this reality and has taken deliberate steps to ensure its students are equipped with these critical skills.

A defining aspect of the university’s impact over the past two decades has been its emphasis on accessibility. The tradition before was that private universities in Nigeria were often perceived as elitist due to their tuition costs and the social class that enrolled. At one point, there were similar issues with enrollment, as many were not convinced that it was a school their wards could attend.

To mitigate this, LCU has consistently worked to change the narratives by providing scholarships and financial aid to deserving indigent students. These scholarships, awarded based on merit and financial need, remind the institution of its commitment to inclusivity. These opportunities have been life-changing for many students who might have otherwise been unable to afford higher education. By ensuring that education remains within reach for those who need it most, LCU has once again demonstrated its commitment to shaping futures.

Looking at the trajectory and quality of academic delivery obtained in the school, one cannot salute the decision to have a well-grounded faculty. Faculty development has been another cornerstone of LCU’s success. After all, an institution is only as strong as the quality of its educators. Hence, there is a deliberate commitment to recruiting experienced lecturers, researchers, and industry professionals for its academic team. Over the years, the university has built a faculty that blends theoretical expertise with real-world experience. This approach ensures that students are not just taught from textbooks but are mentored by individuals who have made significant contributions in their respective fields. By fostering an environment of mentorship and academic research, the university has maintained high teaching standards, preparing students for professional and educational pursuits.

The physical transformation of Lead City University over the past twenty years is also worth noting. The university, which began with a modest campus, has since expanded into a thriving academic hub, complete with modern lecture halls, state-of-the-art laboratories, well-equipped libraries, and recreational facilities embedded in an architectural design that reflects a blend of tradition and modernity, creating an environment that is both inspiring and conducive to learning. These infrastructural developments are a testament to the university’s long-term vision to make learning conducive in a friendly atmosphere.

However, LCU’s journey has not been without challenges. Like all private institutions, it has had to navigate the complexities of Nigeria’s educational sector, including regulatory policies, economic fluctuations, and the evolving expectations of students and parents. For instance, the unpredictability of the country’s economy has often made financial planning difficult for the institution and its students. Yet, through strategic planning and resilience, LCU has continued to evolve, adapting to changes while maintaining its core mission.

The role of technology in education has also become increasingly significant in recent years, and LCU has recognized the need to integrate digital learning into its academic framework. The COVID-19 pandemic disrupted educational systems globally and became a wake-up call for institutions to adopt more technologically driven learning methods. LCU strengthened its digital learning infrastructure, enabling students to continue their education remotely. The university’s investment in e-learning platforms, virtual labs, and online course delivery models reflects its readiness to embrace the future of education.

At one point, the university displayed mastery of digital tools to drive enrollment. This was in the wake of low enrollments, especially as very few citizens of Oyo State see the school as a prospect. During this period, the university had a large number of its students coming from outside the state. In response, the dedicated marketing teams deployed various traditional and digital tools, effectively utilizing social media, newsletters, and email marketing to achieve outstanding results. This is but a display of innovative thinking by a core department in the school.

As Lead City University celebrates its 20th anniversary, it is at a critical juncture that demands an even more significant commitment to innovation, research, and global academic engagement. The next phase of its journey will undoubtedly require a stronger emphasis on technological integration, expanded research initiatives, and deeper collaborations with local and international institutions. The university has already laid a strong foundation, but the challenge is to build upon it, ensuring that the next twenty years bring even more outstanding achievements.

Lead City at 20 is not just a celebration of longevity but a testament to the power of vision, perseverance, and growth; from a promising idea to a respected institution, LCU’s story is one of transformation and impact.

Looking ahead, the university must continue to evolve, keeping pace with global academic trends while staying true to its mission. Whether through the expansion of its research capabilities, increased industry collaborations, or the continued development of its students, LCU’s future is filled with possibilities. The past twenty years have been remarkable, but the next two decades hold even more significant potential.

For students, alums, faculty, and stakeholders, Lead City University is more than just an institution—it is a community, a movement, and a legacy in the making. As the university steps into the future, it does so with the same ambition and resolve that fueled its inception. The journey is far from over; in many ways, it is only just beginning.

. Falola is Professor Emeritus in the Humanities Lead City University.