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The Church Could Make A Difference Taking Squarely on Racism

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“Growing up as an Ibo person, the concept of another human being superior to me did not exist because I did not have the exposure that could even suggest such a thought process”

― Ichie Onwuchekwa

Pardon me for writing to you in this manner. After receiving the recent copy of Diolog, the various articles on racism have fascinated me in a manner that has never been the case in the past. As a brief introduction, I am an Igbo man who years ago became a Naturalized American Citizen. Nigeria, the biggest Country in Africa has three major tribes, the Hausas (Moslems) the Igbos (Christians) and the Yorubas (Mixture of Moslems and Christians) Each of these three groups have more population than most Countries. The Igbos are estimated to be between 45 to 55 million people.

In the late 1970s the Government of Nigeria gave me an academic scholarship to study Engineering here in America. I stayed after my education and raised my family here. From my Nigerian Ibo upbringing, the concept of racism, in my mind seems not to be as defined as it could be for a person who was born and raised here in America without the benefit of the other ethnic and/or demographic influences that I was exposed to, growing up. I will perhaps not be able to fully explain this point of view but I will make an attempt, based on personal perspectives.

Since these discussions are being done under Christian settings, every time I contemplate on the term “racism” I often ask myself, “how would Jesus Christ have talked of racism?” In my understanding of the Bible or Church history, I am not quite clear if there was any definitive allusion to the concept of racism by Christ. Perhaps, he may have but I am just not quite sure.

First, in my mind, there appears to be lots of contradictions in terms each time the subject is discussed. For example, when I hear the term “people of color” everything that I learned in kindergarten compel me to think that there may be people that are “colorless”. Honestly, I have problems believing that some people may be colorless ….there may be shades of colors but definitely everyone has color. Citing the same logic, I have never actually seen a “white person” because in kindergarten, I learned to associate the word “white” with paper or a white shirtIn my experience in Africa, certain people can actually be described as “black”. In fact, the closer one gets to the Sahara desert, the darker the people appear to become. Therefore, in our part of Southern Nigeria, we can easily differentiate people from say Sudan by their much darker complexions.

On reflections, I do think that there are terms and conclusions we always try to avoid when we use the term racism” and/or people of color. I could be wrong but when I really think deeply about these terms, what comes to my mind is the unspoken term “superiority” that may be implied when most of the people think in these terms. From a personal experience, I remember in my freshman year at the Texas A&M University here in Texas. My class completed a test in Calculus and when the Professor returned our papers the next class day, a Caucasian classmate that was sitting next to me saw my score on the test and his face displayed a great degree of surprise. Then he asked me “you are not really black, are you?” it took me a while to realize that in his mind, a black person could not possibly score more than him or score well in a Calculus test.

On balance, I did not consider his reaction racism but ignorance. He did not realize or know the level of my academic preparation prior to coming to Texas. Growing up as an Ibo person, the concept of another human being superior to me did not exist because I did not have the exposure that could even suggest such a thought process.

Christianity came to my part of the World from England in 1857 but prior to that, my ancestors had varied history of their existence and ways of life, some of which persist even today. I will argue that the scourge of slavery contributed a lot in shaping the psyche of many in the Western World. Thus, some people based on their collective experiences accept in their minds the idea of being inferior, while some conclude that they must be superior by the virtue of their skin colors.

In the West, anytime the word poverty is mentioned, the first thing that comes to mind is “black or color people” as if there are no poor Caucasians.

Thus, in the Western World, anytime the word poverty is mentioned, the first thing that comes to mind is “black people” or people of “color” as if there are no poor Caucasians. The discussion never pauses to ask …. “poor as compared to what?”…

Growing up as an Igbo boy, I never knew that we were poor because we always had food and the necessities of life that were applicable to where we were born. I never had scrambled eggs and bacon for breakfast until I came here to attend college but I never missed breakfast while at home in Nigeria. We were always happy because we were always able to provide for ourselves and for me there lies the beauty of God our creator. If God wanted “plain vanilla” in this World, he would not have had any problems making all of us one color.

If God in His infinite wisdom created diversity, will it not be proper to boldly recognize the essence and need for that diversity? As I write, I am looking at your picture published on the Editor’s page. I see a picture of a good-natured lady with a smile but the fact remains that we are different and I am not referring to gender. So, as we examine how racism exists in our daily lives, we must thank the Almighty that we are different as His grand design wanted this World to be. You cannot for example differentiate me from an atom therefore I do not think it could be realistic for you or me to easily meet each other and fail to realize and acknowledge the fact that we are different. As God’s children, I do not think that we could ignore or deny our differences but when we dare to assume that certain skin color could make some people superior to others we are seriously missing the point…God’s point!

From my study of the early Church history, it took St. Paul time to convince the early Church in Jerusalem of the need to include the gentiles amongst the people worthy of receiving the Ministry of Christ. Remember that then, St. Paul was not exactly talking about “black people” because such was not exactly his major experience. He was talking of non-Jews such as Greeks and others who perhaps the early Church believed were not good enough to receive the teachings of Christ, regardless of their faith and beliefs.

I have always wondered whether skin color will matter when we all stand before Christ in judgement. Will He judge us on the basis of our skin color? I really do not believe so. I have always taught my kids to always be proud of who they are and never defer to anyone because of physical appearances. I also urge them to realize that people are different. That when people interact with them on the basis of ignorance, they must recognize ignorance for what it is. I take them to Nigeria (Ibo land) for a different perspective on things at every opportunity we get and they grew up proud of themselves. My daughter is a Board-certified Cardiologist in Houston and my son is an Engineer.

In conclusion, I honestly think that the Church could really make a difference in taking the lead on this subject matter. Hopefully our leaders in the Church will focus more on this subject matter. I will hope to learn more as this subject gets discussed in more details. Thanks for reading my lengthy write-up.

♦ Ichie Onwuchekwa is a columnist with WAP

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From Noise to Votes: Nigerian Youth Must Turn Online Fire into Electoral Power

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Young Nigerians have shown a remarkable ability to create waves in the digital space. With a single click, they can expose a politician’s corruption, rally tens of thousands of supporters behind a single hashtag, and keep every political actor on edge from dawn until dusk. However, as the 2027 general elections draw closer, it is time to face an uncomfortable truth: loud online noise isn’t the same as real power in the political sphere. If Nigerian youth wish to get the best possible leadership from their nation’s leaders, they need to take their online activity offline (i.e., to places where actual democracy occurs) and start showing up to cast votes.

There is simply too much evidence to ignore that this needs to occur. Nigeria is a young country demographically. Together, Gen Z and Millennials comprise approximately half of the total population—50.1 percent—according to IntelPoint. Gen Z makes up 25.8 percent and Millennials account for 24.3 percent. When we consider Gen Alpha, the percentage rises to 85.7% of the population under 44. According to ActionAid Nigeria, more than 60% of Nigeria’s population is under 30. According to Afrobarometer, Nigeria has a median age of 18.1 years, and 58% of its population is aged 0-29. Therefore, Nigeria isn’t merely a young country; it is a country dominated by young people.

Based on this information, this dominant demographic should wield considerable political influence. Unfortunately, there often appears to be little correlation between these statistics and political influence. The contrast is striking. While a majority of Nigeria’s population is young, there remains a significant gap between how influential young people are politically and how influential they could be. This lack of influence is not due to a lack of ability among young people; rather, it stems from many young people stopping short of completing what is often called the “civic journey,” which involves moving from awareness to action. They consume politics, engage in political debate on social media, participate in meme politics, and express frustration with politics through social media rants; however, many young people still fail to register to vote (PVCs) or participate in elections in sufficient numbers to affect the outcome.

This disparity is important because youth dissatisfaction is far from abstract. More than 23% of Nigerian youth report being unemployed or seeking employment, according to Afrobarometer. Additionally, more than two-thirds of youth aged 18 to 35 report having some form of postsecondary or secondary-level education. Despite Nigeria ranking among the lowest in providing employment and opportunities for youth, and despite identifying high costs of living, unemployment, crime and security concerns, poverty, poor economic management practices, and insufficient access to electricity as the top five issues requiring immediate attention from government officials, youth dissatisfaction cannot be considered indifferent. Rather, youth dissatisfaction reflects citizens’ grievances and legitimate reasons to be deeply interested in who governs their country.

However, mere interest alone will not suffice. Democracy does not reward passion without participation. A young person can identify every weakness inherent in a political system; however, unless that person participates by casting a vote, they will remain a spectator to their own future. If you are mature enough to understand concepts such as inflation, insecurity, broken campaign promises, unemployment rates, and poorly managed governance systems, you are mature enough to accept responsibility for your role in creating solutions to those problems. That responsibility begins with voting.

In addition to continuing to use social media to raise awareness of voter registration, election knowledge, fact-checking mechanisms used during elections, and peaceful participation methods, social media can also serve as a vehicle for facilitating the transition from social media activism to actual civic engagement. Young Nigerians should leverage their social media presence to encourage voter registration, promote election literacy programs, provide fact-checking services to counter election misinformation, and advocate for nonviolent participation throughout the electoral cycle. They should convert their social media timelines into civic classrooms. Where can I find the information I need about voter registration processes? Where is my assigned polling station located? Where do I receive my Permanent Voter Card? How do I protect myself from spreading misinformation? How do I properly monitor election results? These are not dull topics; they represent essential tools required for surviving democracy.

Youth organizations, creators, and social media entities can also help facilitate offline civic engagement. Use your WhatsApp groups to alert others as registration deadlines approach. Use X Spaces and Instagram Live to focus on discussing relevant issues rather than hurling insults. Use TikTok to simplify the voting process. Use Facebook to motivate family members and first-time voters to participate in elections. Use whatever platforms are available to make civic obligation contagious. Nigeria’s youth have shown they can create viral content. Now they must begin to generate participation on a viral scale.

One of the most damaging myths in Nigerian politics is that “your vote doesn’t matter.” It is a self-fulfilling prophecy that only serves the interests of cynics, crooks, and machines whose success depends solely on low turnout. Yes, Nigeria’s electoral process has flaws. Yes, there have been numerous disappointments. However, the response to a flawed democracy is not abandonment; it is increased participation. By staying home on Election Day, youth essentially give their votes — and therefore control — directly to the very same groups they loathe.

Another mythological excuse for the youth’s failure to vote in Nigeria is the claim that “all politicians are alike.” No — they’re not all the same. While some politicians are inept, others are corrupt, and others exhibit both characteristics, democracy is not about seeking holy men or women; it is about making selections and enforcing accountability. An individual who refuses to make a selection for office because none of the options appear acceptable is ultimately selecting the candidate most likely to emerge victorious by default.

Nigeria’s youth already constitute the country’s largest demographic group. It is time for them to become its strongest democratic force as well. However, that will not be achieved by trending hashtags alone. Instead, it will be achieved when online energy is harnessed and directed toward political organization, civic education, voter registration, increasing voter turnout, and holding elected representatives accountable after elections.

The 2023 election saw remarkable youth participation but lacked follow-up. Therefore, the 2027 election should not produce another generation of disillusioned observers; instead, it should yield a new generation of participatory citizens. Let online flames ignite electoral power. Let debates become ballots. Let criticism evolve into participation. If Nigerian youth can dominate social media, they can also dominate democracy. The future will not be handed to them in a retweet. They must elect it into existence.

_________

♦ Chris Ulasi is on the Editorial Board of The West African Pilot News. He contributes stories about culture and tradition, elite politics, ethnicity and national integration, civil society, and social movement. He is a university professor, community builder, poet, film producer, recording the emergent Nollywood cultural history through film.

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Anthony Obi Ogbo

Between Silence and Sabotage: Jonathan’s Return to Political Manipulation

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“Jonathan’s calculated and weaponized ambiguity breeds deception and weakens emerging political alliances.” —Dr. Anthony Obi Ogbo

Former Nigerian President Goodluck Jonathan has once again found himself at the center of presidential speculation, floating silently above the country’s political waters while supporters aggressively market him as a possible candidate ahead of another critical election cycle. And once again, Jonathan is doing what he has mastered throughout his political career: saying nothing clearly while allowing political confusion to grow around him.

This pattern is not new. It is the same indecisive political behavior that defined some of the most consequential moments of his rise and fall. Jonathan became president in 2010 following the death of President Umaru Musa Yar’Adua. At the time, many northern political stakeholders within the then-ruling PDP believed there was an informal understanding that Jonathan would complete Yar’Adua’s term but not seek another full term in 2011, thereby preserving the party’s zoning arrangement between North and South. Instead of taking a clear and immediate position, Jonathan spent months dribbling the nation politically. He neither fully denied nor openly confirmed his intentions until the political tension had already escalated nationwide.

By the time he eventually declared his candidacy, the damage had been done. Many northern allies who initially supported him felt betrayed, politically cornered, or deceived. The PDP fractured internally, regional distrust deepened, and Jonathan’s relationship with major northern power blocs deteriorated permanently. Though he won the 2011 election, the cracks created by that indecision followed him into 2015, contributing significantly to the coalition that eventually removed him from power.

Yet Jonathan learned little from that experience. Since losing reelection in 2015, his name has repeatedly surfaced during every major electoral cycle as a potential presidential contender. Each time, his supporters strategically floated his candidacy across media platforms and political circles. Each time, Jonathan refused to decisively shut the door. Silence became his political instrument, whereas ambiguity became his strategy.

Now the country is witnessing the same playbook again. As coalition politics intensify and opposition forces attempt to consolidate around alternative political movements, Jonathan’s name has resurfaced aggressively. Reports and speculations about his presidential ambition continue to dominate political discussions, especially within camps seeking to disrupt the growing momentum surrounding Peter Obi and emerging opposition realignments.

The troubling part is not merely that Jonathan’s supporters are campaigning. The troubling part is that Jonathan fully understands the implications of his silence. He knows that his political stature carries enough weight to destabilize fragile coalition negotiations. He knows his name alone can divide campaign structures, weaken consensus-building, and inject uncertainty into opposition calculations. Yet he refuses to publicly and definitively state where he stands.

That is not statesmanship. That is calculated political ambiguity. Jonathan’s political history is filled with similarly contradictory choices. After losing power in 2015, he received widespread praise for conceding defeat peacefully. He initially framed that decision as a sacrifice made to preserve Nigerian lives and prevent violence. Later, however, different narratives emerged suggesting international pressure, particularly from the United States under President Obama. The shifting explanations weakened what could have remained one of his strongest democratic legacies.

Then came another contradiction. Despite emerging politically from the PDP, Jonathan gradually aligned himself closely with the administration of former President Muhammadu Buhari, serving in diplomatic and goodwill capacities that many PDP loyalists considered politically inappropriate. This unusual closeness fueled longstanding allegations that elements within the APC establishment viewed Jonathan as a useful political instrument capable of destabilizing opposition coalitions from within. Whether those allegations are true or not, Jonathan’s conduct has consistently created room for suspicion.

His political base remains uncertain. His campaign structure is invisible.

Today, his undeclared ambition is already generating confusion among supporters, coalition organizers, and opposition strategists. His political base remains uncertain. His campaign structure is invisible. His intentions are unclear. Yet his loyalists continue mobilizing aggressively in his name while he watches silently from the shadows.

Nigeria is too politically fragile for this kind of elite gamesmanship. At critical national moments, leadership demands clarity, courage, and accountability. Jonathan cannot continue operating as a permanent “maybe” in Nigeria’s political future, thoughtlessly hovering around every election season like an unanswered question designed to manipulate negotiations and weaken emerging alliances.

At this time, Jonathan should sit in or sit out! If he wants to run, he should declare openly, defend his record, and face the democratic process directly. If he does not intend to run, he should immediately and publicly withdraw his name from the political marketplace. Anything short of that increasingly looks less like political strategy and more like calculated deception. Nigeria deserves leaders who make difficult choices openly—not politicians who weaponize silence while others gamble with national uncertainty in their name.

♦ Publisher of the Guardian News, Professor Anthony Obi Ogbo, Ph.D., is on the Editorial Board of the West African Pilot News. He is the author of the Influence of Leadership (2015)  and the Maxims of Political Leadership (2019). Contact: anthony@guardiannews.us

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The Devastation of Insurgency: Nigeria Cannot Kill Its Way Out of Insecurity

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“Insecurity persists not only because armed groups are present but also because the state is often absent” —Dr. Declan Onwudiwe

Nigeria cannot kill its way out of insecurity. While military victories may win battles, only legitimacy, governance, and economic opportunity can secure lasting peace. Across the country, persistent violence, characterized by impunity and a tragic disregard for human life, has exposed the limits of a force-only approach. The time has come for a more sweeping and planned security response.

What is most troubling is the continuing victimization of innocent citizens, especially women and children. Reports of attacks on farmers, worshippers in churches and mosques, and travelers have become disturbingly routine. Kidnappings, sexual violence, and the killing of schoolchildren have weakened public confidence in the state’s ability to protect its people. These are not individual events but symptoms of a deeper structural crisis. Yet, Nigeria is not without options. A strategic and sustained plan can alter this trajectory.

Cooperation between Nigeria’s security forces and international partners is praiseworthy and necessary. However, a recurring weakness undermines these gains: areas cleared by the military are often left insufficiently secured, allowing insurgents and bandits to return. A viable strategy must go beyond clearing territory to consolidating control. Insurgent groups adapt rapidly; after defeat, they disperse, regroup, and re-emerge in areas where governance is weak. Every community reclaimed by force but left without sustained state presence risks becoming tomorrow’s battleground.

Experience from other regions underscores this point. Countries such as Colombia and Iraq that have made substantial progress against insurgency have done so by maintaining a firm and continuous government presence in liberated areas. Where state authority is visible through security, justice, and basic services, insurgents find it much harder to re-establish control. Where it is absent, violence returns. Nigeria must learn from this reality and prioritize holding territory as much as reclaiming it.

At the heart of the problem is a governance deficit. Insecurity persists not only because armed groups are present but also because the state is often absent. Recovered areas commonly lack functioning institutions, effective policing, and access to justice. Without these, citizens remain vulnerable, and security gains become temporary. A credible strategy must ensure that communities reclaimed by security forces are immediately supported with police presence, local administration, and basic services, including healthcare, education, and dispute resolution.

Equally important is the recognition that the population, not the battlefield, is the true center of gravity in counterinsurgency. Intelligence from local communities is indispensable, but it depends on trust. Where citizens feel protected and respected, they are more willing to share information. Where they feel neglected or abused, they withdraw. Strengthening this relationship between citizens and the state is essential.

Intelligence-led security operations are far more effective than broad, reactive force. Targeted precision, based on reliable information, disrupts insurgent leadership, logistics, and financing networks. But this requires the population’s cooperation. When criminals operate with impunity, and accountability is weak, citizens lose confidence and hesitate to engage. Restoring trust, therefore, requires both professionalism within the security forces and a justice system that swiftly and fairly punishes wrongdoing.

Beyond security operations, Nigeria must address the economic drivers of instability. Youth unemployment and underemployment remain major concerns. Many young people struggle to find meaningful livelihoods, keeping them vulnerable to exploitation by criminal and extremist networks. Security cannot be sustained without opportunity. Investments in agriculture, education, infrastructure, electricity, and small-scale industry are not just economic policies; they are security measures. A population rich in hope and opportunity is less susceptible to recruitment and radicalization by violent groups.

The question of self-defense has also entered public debate. While communities have a natural right to protect themselves and arm themselves, widespread and unregulated access to weapons carries serious risks. Criminological literature shows that the proliferation of arms without accountability can fuel cycles of violence and create new security challenges. The solution is not to transform communities into rival armed camps but to build structured partnerships between citizens and the state.

Community-based security initiatives can play a valuable role when properly organized, regulated, and integrated into the wider security framework. Groups such as local defense volunteers should operate under unambiguous legal authority, receive appropriate training, and remain accountable to state institutions. When managed effectively, such partnerships can enhance intelligence gathering, strengthen local resilience, and complement formal security forces.

Nigeria now remains at a crossroads. It can continue to approach insecurity primarily as a military problem and remain trapped in a cycle of temporary victories followed by renewed violence. Or it can adopt a more extensive, more strategic approach, one that acknowledges that sustainable security depends on governance, legitimacy, and opportunity as much as on force.

The way forward is clear. Nigeria must hold every liberated area through sustained security and governance. It must prioritize intelligence by building trust with local communities. It must deliver a visible and tangible state presence through schools, healthcare, and justice systems. It must formalize and regulate community-based security initiatives. And it must expand economic opportunities to reduce the appeal of violence and criminality.

Countries that have turned the tide against insurgency did so not through force alone, but by rebuilding the bond between the state and its people. Nigeria must do the same. Until that bond is strengthened, insecurity will remain not just a threat at the margins, but a challenge rooted at the core of the nation’s stability.

Only through a coordinated, long-term strategy can Nigeria move from managing insecurity to truly controlling it.

____

■ Ihekwoaba Declan Onwudiwe, Ph.D., of the School of Public Affairs, Texas Southern University, is a Professor and Director, Africa Institute for Strategic Security Studies (AISSS). He is also on the EDITORIAL BOARD of  the WAP

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