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The River Benue: Nigeria And Its National Development

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Dele Jegede In Conversation With Prince Yemisi Shyllon
Prof. Toyin Falola

By Toyin Falola

I offer this piece on the occasion of the outstanding initiative by Benue State University, which is organizing a major conference on African rivers between July 28th and 31st. A highly focused thematic conference is the best in the academy, bringing together those who work on the same subject. I now rarely attend conferences, but I cannot miss this one because of the connections that I have with rivers.

I was born on the bank of a small river in my city, Ogunpa, Ibadan. I must confess that during the dry season, you can actually walk into parts of it, as the water would have receded so badly. Not so when I had my first encounter with the Rivers Niger and Benue, where I had a breath-taking experience. Indeed, I began to connect more intelligently to the Yoruba stories of Sango and Oya, linking the Oyo Empire to the Nupe. To cross to the areas we now call Benue and Kogi States, we had to take ferries to cross the great rivers. If you missed the ferry, you took a boat, which was too risky for non-swimmers like me. I wondered then how many lives the Benue and Niger rivers would have consumed. 

I once lived on the campus of Benue State University, and I could walk to the bank of the River Benue, ever calm on the surface until it got angry. The current university’s staff club is located next to this mighty river. Whenever I am in Jos, my dear friend, Professor Sati Fwatshak, will take me to my favourite “joint” by the bank of the River Benue. I have also had multiple encounters with the Rivers Nile and Niger as well as the Congo. I am cumulating these experiences into a long book on African Rivers.

The history of human settlements and their developments has always been influenced by environmental factors that either enable or hinder them from reaching the conceived achievements of their developmental objectives. Studies, along with archaeological and anthropological evidence, have shown that the strength and growth of territories worldwide have been significantly influenced by their location and proximity to important environmental features. Land turbidity, rivers, forests, rocks, hills, and other environmental attributes have built empires and reduced some to ruins throughout human history.

Recognizing this, the Benue State University, in partnership with the University of Texas at Austin and the Consortium of the Universities of the River Benue Basin, decided to invite lenses, perspectives, and analytical evaluations of the relevance of the River Benue (the largest tributary of the Niger River) in the growth of Africa and its historical properties.

The “mother of waters,” as River Benue is often called, has historically served as a suitable source from which many ethnic groups and societies have drawn their identities from one generation to another. Archaeological evidence shows that early settlers around the river explored floodplains and other resources for their developmental and commercial purposes throughout history. The cultural tapestry of the Benue people, as well as that of other societies connected to the river, can be understood from its primary attributes. Notably, these benefits are not just within the bounds of Nigeria but transcend to other African nations.

In Nigeria, the River Benue flows through both central and eastern regions and rests on the basins of Lokoja in Kogi State. The societal development of Yola, including transportation, agriculture, and fishing, has always largely relied on the river’s attributes. Also, the connection of the Logone River to the Benue attracts Garoua, Cameroon, contributing to the historical benefits for the societies that settled around it. Although it is unarguable that people have resided along the coastlines and basins of the river for countless generations, the recorded history of the pre-18th century people, economy, and development around the river has not been well illuminated.

Much of the historical reliance on these periods was largely drawn from the results of W. E. B. Webster’s Benue Valley Project, then located at Dalhousie University in Canada. Following his research, several scholars and historians uncovered facts from the antics, often in conjunction with some early African historians. A major challenge at that time was that no manuscripts, whether from Islamic or Atlantic studies and sources, properly recorded these periods, except for very few ones.

However, archaeological and anthropological evidence has shown that the coastal parts and areas around the River Benue have been engaged for thousands of years. Pioneer African historians have expanded this knowledge, revealing that the fertile floodplains of the river have served as a remarkable source of agricultural activities, attracting different agricultural communities to settle around the areas. The long stretch of the river’s flow has drawn communities along its parts, making it one of the most significant rivers in both Nigeria and the continent. There are traces of the rise and fall of societies along the river, with many communities drawing their traditions and ethos from experiences linked to it.

The cultural importance of the River Benue to Nigeria and the people living around it can not be underestimated. Many spiritual affiliations, mythological stories, and cosmological perceptions are linked to the river, which all have some level of influence on the people. To the north of the river was the ancient settlement of the Nok Culture, with its remarkable cultural reputation and social relevance marking the Iron Age of West Africa. The cultural development of the Tiv has been closely tied to the history of the river over the years. Living on both sides of the river, the Tiv hold it in great reverence, with festivals, rituals, and agricultural circles centred around it. Similarly, the Jukun people from the Kwararafa background built their military and trade strategies, as well as economic development around the river’s features. The oral traditions of the Jukun still contain reasonable reference to the River Benue.

Flowing from the past to the present, the economic relevance of the River Benue to Nigerians and, by extension, Africa cannot be underestimated. It has always been a source of livelihood for millions across its coasts and basin. The nutritious soil around the river has increased maize, millet, yam, rice, and other farming products. These nutrients were largely from the annual floods of the river that produced fertile soil for cultivation, and this agricultural abundance continues to be relevant in contemporary times.

The influence of the river on transportation in precolonial, colonial and postcolonial eras has been well-documented. During the colonial period, the river was a significant route for colonial officials transversing the nation. It was instrumental in establishing trade routes and facilitating the exploration of Africa by figures such as the Lander brothers and Mungo Park, who contributed to the geographical understanding of the continent. Further exploration by W. B. Baikie provided additional insights, serving as a blueprint for the colonial economy and transportation systems.

The trading strategy of the Royal Niger Company during the colonial establishments largely relied on the attributes of the River Benue and the River Niger. The company established trade posts along these rivers, ensuring a consistent and regular flow of commercial items, allowing them to escape trade obstructions by the locals. Rivers Benue and Niger were part of the factors that motivated the British’s struggle for Nigeria at the Berlin Conference, as the rivers were seen as access to colonial expansion. The River Benue, in particular, provided opportunities for increased access to raw materials and facilitated the consolidation of colonies under British control.

The realization of the importance of River Benue to African development and Nigerian growth has sparked scholarly interest and calls for further epistemological expansion. Understanding this, the conference is focused on the meeting of minds of African scholars to reexamine the river from all fronts and through all lenses, with the purpose of addressing several key questions such as:

  • Are there economic realities still hidden within the volume of existing scholarship on the river?
  • To what extent is the river still relevant to the spiritual motivations and conception of the people around its banks?
  • What are the links between its past political role and contemporary impact?
  • How much has the river influenced the political activities in the societies near its course?

These questions have also shaped the sub-themes of the conference and the direction of scholarly contributions. Some of the highlights of these themes include colonial explorations, tourism, hydroelectric power production, flood and ecological challenges, culture and indigenous attributions, settlements and migration, agriculture, intergroup relations, technological development, as well as other subjects relevant to Nigerian and African societies. These subjects are crucial for the environmental growth of Africa and the future planning of societies around the river, providing insights into approaches to cultural preservation and transmission.

The discussions and endeavours at the conference will aim to draw the Nigerian government’s attention to the industrial and developmental importance of River Benue and the projected expectation of the nation’s growth. For instance, discourses around hydroelectric power production are important for the potential sustainability of energy distribution in the country following current challenges. The conference will serve as a lens through which the hidden advantages and realities of the river are revealed, offering guidelines for practical steps and action points to realize these conceptualizations.

I offer my congratulations to Professor Joe Iorapuu, the Vice-Chancellor and his wonderful management team; Professor Elijah Terdoo Ikpanor, the Chair of the Conference Organizing Committee and all the members of his team; and the entire student body. To preview the feast, visit:

https://drive.google.com/file/d/1vcSwQNGLrvdDG9t_WMLrE_2qe6sfb7Hz/view

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Opinion

Fear Of Witchcraft And Politics In Zambia

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

By Leo Igwe

The Advocacy for Alleged Witches (AfAW) is concerned over the reported arrest of two men accused of being ‘witchdoctors’ in Zambia. The arrest underscores the potency of witchcraft fears and the connection between occult anxieties and the country’s politics. These individuals were accused of trying to bewitch the Zambian president, Hakainde Hichilema. The police claimed that they had charms. They planned to use the charms to harm the president. The report says the two persons have been charged under Zambia’s Witchcraft Act. The Act criminalizes “possession of charms”, “professing knowledge of witchcraft”, and “cruelty to wild animals”. The police found the two with assorted charms, including a live chameleon.

This development is utterly embarrassing and shows that the Zambian government is slowly losing its focus and bearing.The country has many socio-economic challenges. Suspicion of bewitchment or possession of charms should be the least of its worries at this time. There should be no place for witchcraft and possession of charms in modern politics because there is no evidence for these beliefs and practices. Zambian authorities should not weaponize the Witchcraft Act or use it to justify this incident. Zambian law does not recognize witchcraft. Zambia’s Witchcraft Act criminalizes naming or imputing witchcraft. It prohibits accusing or threatening to accuse any person of being a witch or a wizard. In this case, it is the police who are breaking the law.

Otherwise, how did they know the two individuals were ‘witchdoctors’? Did these persons identify as witch doctors? If not, the police are liable because they named and imputed witchcraft and have to prove that these individuals have witch-doctoring powers. The police claimed to have charged these individuals for possessing “assorted charms”, including a chameleon. Really?

The police in Zambia have questions to answer: What are charms? How did they know that what was in their possession were charms, not pets? Is a chameleon a form of charm? What makes possession of a chameleon possession of a charm? When and how does a chameleon become a charm? The police need to answer these questions and more before one takes them seriously.

Again, did the individuals describe what was in possession as ‘charms’? If they did, does confessing or designating something as a charm make it a charm? And if they did not, the police are liable because they need to prove how those possessions translated into charms.

In addition, the police claimed that the duo wanted to bewitch the president. What does that mean? How did they know? Are the police not contravening a provision under the Witchcraft Act by professing knowledge of witchcraft? Can one harm another person using a chameleon? They claimed that the two persons wanted to use the charms in their possession, including the chameleon to harm the president. How did they know that? What is the evidence for that?

The Advocacy for Alleged Witches calls for an end to this state-sponsored witch hunt. There is no evidence of harm through witchcraft or charms. The Zambian government should desist from witchcraft- related infractions and violations including arbitrary arrest, and detention of innocent citizens. These allegations are baseless and absurd. The arrest was politically motivated. This development demonstrates that Zambian authorities are out of sync with their duty and obligation to uphold the rule of law and protect accused persons.

Zambian authorities need to act in compliance with the 2021 UN resolution, which urged states to take measures to combat abuses linked to witchcraft beliefs and ritual attacks. End witchcraft allegations in Zambia. End witch hunts in Africa now!

Dr Igwe directs the Advocacy for Alleged Witches.

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Opinion

Burning Issues: (FCT Minister And Paulosa) (2)

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Readers’ Showers Of Encouragement
Prof. Tony Afejuku

By Tony Afejuku

The other burning issue, apart from Farotimi and Babalola’s, which I wish to take a look at – and which I am taking a look at now – relates to what is happening in our capital territory. What is this burning issue – which our human rightists and civil society organisations and personages are surprisingly and un-satisfactorily not inclined to focus attention on and examine as they should? I may be wrong, but it surely seems to me that this issue, this burning issue, which is of more importance than Farotimi and Babalola’s – which has been given undue adulation – is deliberately being neglected and depreciated by proclaimers and heroes and heroines of human rights, justice, equity and equality of rights in your country my country our country. Why, why, why and why, why, why? Anyone who has any iota of patriotic sensibility, feeling and judgment well watered and buttressed by a very great influence upon his or her critical judgment will keep on asking the question I am asking.

Mr. Nyesom Wike, as almost everybody who can read and write a little knows, is the current minister of your, my and our Federal Capital Territory. His post or office is akin to that of a governor of a state. As the immediate past governor of Rivers State who was drafted, after his two terms there expired, to continue in the FCT as its new minister-governor or governor-minister under the auspices of a party he is not a true member of, Mr. Wike cannot but be seen as a lucky man. He is in every possible and impossible way. Minister-Governor Wike is a lucky man and a very fortunate one indeed. No former governor of Rivers State (or of any Nigerian state), as far as I know, has achieved what the famed political rouser of rabbles has achieved in one short gubernatorial life-time, and at a relatively young and fertile age. His dual achievement with and in two different political parties at this delicate point of Nigerian politics indicates to our politicians and us all that there is always time for a reminder that there are ready-made high rewards for arch-angels of betrayals. And Mr. Wike may go down in Rivers and Nigerian history as both an arch-angel and an emperor of betrayal of us all if we attempt to indicate what I have defined here as his dual achievement.

We can roughly divide, briefly, Wike’s political development into two periods. During the first, excluding his lower political positions before he became the governor of Rivers State, he quickly adapted his style to that of an emperor who became a rabble-rouser of rabble-rousers whose gubernatorial efficiency moved from stiffness to stiffness. He did not at any time feel that he needed suppleness to govern Rivers State. “Let the heavens fall if they must fall!” We are not there yet in this attempted analysis of the stiff-hearted and stiff-minded one. True? But he is already demonstrating this characteristic in Abuja. False? Judge and give the answer yourself.

Even after he left Rivers State a short while ago as governor, he is still trying to control happenings there to the political discomfiture of his hand-picked successor, his erstwhile “boy” and “son” – with whom he has fallen out. As the minister-governor or governor-minister of the FCT, Wike is occupied with the other taste of the emperor-juggernaut formulator – doing the work of two key political masters in one room and desk of political jugglery. Since his appearance in the FCT, minister-governor or governor-minister Wike has allegedly attempted to recover or transform for Abuja what is not traditionally or socially Abuja’s, for example, the city’s social idiom and landscape and terrain as well as its environs. In doing this he sometimes over-steps his bounds and mark of human/inhuman decency/indecency and psychological understanding of human nature, if you follow well what I am saying; he has so far become at best not really better than a typical pedestrian Nigerian lawyer and officer of political power: in his explorations so far in the Federal Capital Territory we have come to the realization, as T. S. Eliot would say, that “it is so often true that only by going too far can we find out how far we can go.” But one has to be a very negatively obstinate and self-serving emperor and a thorough-bred arch-angel of betrayal of the people and masses to justify such perilous and perfidious expeditions and adventures.

Last week, I saw on Arise Television “The Morning Show” Chief Rita Lori-Ogbebor, the dutiful widow of the late Nigerian supreme patriot and soldier, Colonel Ogbebor (of Benin stock) battling, so to say, to wrest the legacy of her late husband from the tight grip of the adventurous FCT minister-governor who has registered his name and signature in the hearts and consciousness of the people as the depriver of their possessions. The three anchors of “The Morning Show” were in their respective ways splendid in their structures of remarks and questions to Chief (Mrs.) Rita Lori-Ogbebor whom I have had occasions in times past to call patriotically Rita A-K 47 on account of her natural right to fire her beautiful tongue at any person, usually an enemy, of just actions. When she made the case she made to protect the estate of Paulosa Nigeria Limited, her late husband’s aforesaid legacy in the FCT, she was in her natural territory, habitat and element where even at age eighty-four, she never ever loses her stability – although she unusually restrained herself in the Arise Television appearance. Dr. Reuben Abati, Rufai Oseni, and Ayo Mairo-Ese clearly explored seriously but delightfully the mind of the mother-hen of Warri – my other coinage and appellation I gave her in my poetry. Her “The Morning Show” appearance enabled me to see the poignant cry de profundis of the FCT inhabitants whose property and residences in different guises have been demolished. She did not say anything that was out of joint. She spoke and came out as a mother, protector and symbol of the people who have suffered – and are suffering – from the state of affliction and anguish Wike’s demolitions have placed – and are placing – the people.

Ojy Okpe in her delicious and delectable “What is Trending” slot on the same show, showed without exaggeration but with further elaboration what people in and outside Abuja/FCT think of the mighty Wike’s demolitions, a burning issue that the Senate has asked “Let Heaven Fall” minister-governor Wike to halt as the committee the Senate set up on the issue starts its work. Of course, we cannot but assume that Chief Rita Lori-Ogbebor, Mrs. Natasha Akpoti-Uduaghan as well as Mrs. Ireti Kingigbe, the senator representing the FCT in the Senate and other patriotic senators diligently did what they did on the floor of the Senate when the burning issue was tabled for debate with the gracious understanding and authorization of the Senate President.

I need to state further that the “The Morning Show” anchors did well and extremely so by giving the minister-governor the opportunity to air his anti-Paulosa story. His senior special assistant on public communication and social media, Mr. Olalere Olayinka, stood in for him. After he gave the reasons for the clamp-down, his responses to the questions the anchors put to him followed the usual pattern of denials by artificial men in power – denials that they always use to intimidate and betray the people. In fact, Mr. Olayinka’s ploy to ride easily over our dear Rufai Oseni, a wholesome representative of the deprived, that the chap (or is it guy?) and his boss always employ their colloquial speeches and remarks to dishonor, failed. Yes, the ploy failed woefully. In stanza after stanza of the exchanges between Mr. Olayinka and the Arise anchors, he deteriorated – and his deterioration was hall-marked when he unwittingly revealed that the Paulosa land had been acquired by his minister-governor’s close cohort, an act that was nothing short of gross abuse of power and authority.

Because the Senate is already using its authority, power and privilege to resolve the burning issue, hopefully, in a way that the late Colonel Ogbebor’s legacy and family will not be subjected to any kind of degradation, I will utter no more words for now. I trust, however, that the liberties the Senate is taking – or has taken – are for the sake of order to favour the down-trodden.

As for the minister-governor, the PDP emperor at large, here is an immortal quote from Marcus Aurelius, the magnificent and authentic Roman Emperor and philosopher (A.D. 121-180): “If it is not right, do not do it; if it is not true, do not say it.” You lose nothing by giving us a slice of your humanity by your right acts and correct words. Everything changes and passes. Be humane as a human being.

Afejuku can be reached via 08055213059.

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Opinion

Questionstorm As A Method Of Teaching

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

By Leo Igwe

Recently, I facilitated a critical thinking workshop at the Bay Wreath Schools in Lagos. The theme was critical thinking and teacher development. As the theme stated, the workshop was on teaching, about teaching, and for teachers. It highlighted the pedagogical value of critical and reflective inquiry. The workshop exposed teachers to critical mental habits and skills. It emphasized how critical thinking would enhance expertise in the learning and delivery of subjects in classrooms.

I used the opportunity to discuss questionstorm as a method of teaching and learning. Questionstorm is a way that I operationalized critical thinking for primary and elementary schools. Questionstorm is the ability to interrogate all objects and materials. It is a habit of questioning ideas and experiences in all areas of human endeavor. Simply put, questionstorm is a question-driven inquiry. Children are naturally curious. They thirst for knowledge and understanding. Unfortunately, the school system kills children’s curiosity and dampens their interrogative appetite. The school system places much emphasis on rote learning and memorization. It makes the generation of answers not questions or problems the test of knowledge, and the determinant of intelligence. Teaching is largely a drudgery, a monotonous exercise, and a process of depositing knowledge on passive recipients, the students. Teaching entails dumping information on learners whose duty is to cram and reproduce during tests or examinations.

This teaching praxis has been criticized and blamed for the poor performance of students post-school (college and university) and their inability to think independently, creatively, and innovatively. Other teaching methods have tried to address these gaps and limitations. There have been suggestions to make teaching and instruction more active, and more student/learner/child-centered. One such method is the Montessori method. The Montessori method discourages grades and tests as ways of measuring achievement or determining intelligence and excellence. It emphasizes hands-on learning and the development of real-world skills. While the Montessori method stresses the practical approach to learning it says very little about the authoritarian teacher-to-student approach that is the mainstay of teaching and learning in classrooms. Teaching follows a pattern that leaves students and learners in the margins and unable to question and contribute to the learning process. Teachers present what is to be learned such as a text, and then generate questions that students respond or address to demonstrate knowledge of what has been taught. The student’s or learner’s main job is to answer questions, to look for or find answers or solutions. The teacher’s work is to get students to look for, and provide answers, and reproduce what they have been taught or told. But students are answer-depots. Students are not memory banks or reserves. They are active minds and thinking agents.

With questionstorm as a teaching method, the mode of instruction would change. Teaching becomes a cooperative endeavor that actively involves teachers and students. What is taught in the classroom is a collaborative note, not the teacher’s note, not a handout to students. Teachers present or generate texts or objects for learning, in response to intense questioning of the object or material by students, teachers provide information as required for that subject, topic, level, and time frame. No two instances of teaching – of the same topic or subject- are or should be the same because the input of students and teachers is not predetermined.
This is because of an overlooked principle in teaching and learning, that I call the “uncertainty principle”.

The uncertainty principle underlies questionstorm because knowledge is not fixed. Learning is a fluid process. All that is to be learned is uncertain, it is unknown and never determined. No teacher can say beforehand what is to be taught or learned because no one knows exactly the questions and answers or replies that would arise when a topic is presented or taught in a particular class. A topic or learning material elicits unique responses and exchanges that both teachers and students cannot exactly know or predict a priori, before the fact.

Teaching is a shared task and responsibility. Class notes are fluid materials. They are not texts cast on educational stones and delivered by teachers to students to copy, cut, and paste as is often the case. Class notes are not written or produced by teachers for students but by teachers with students. Teachers’ notes are incomplete and insufficient. They account only for a part, not a whole of the learning process and material. Students’ input completes and complements the teaching material and learning process. Thus every class note is unique because it is a product of a specific collaborative endeavor, a product of particular teaching and learning agents and circumstances that cannot be repeated or replicated.

Thus, as a teaching method, questionstorm is set to facilitate teacher development and improve the quality of instruction in schools. Questionstorm will help realize a paradigm shift in education and learning. I hope educators, teachers, and school managers will embrace this method of teaching and learning.

Dr  Igwe directs the Critical Thinking Social Empowerment Foundation.

 

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