Global Amnesty Watch blasts South African Government, tells President Buhari what to do

The Global Amnesty Watch (London) has berated the South African Government over the poor handling of xenophobic attacks on Nigerians and other foreigners in the country.

The group specifically blamed the South African President, Cyril Ramaphosa, for his inaction over the killings of Nigerians and other nationals in the land.

GAW, in a statement signed by John Tom Leva, Head of Africa Affairs, urged the Government of Nigeria to immediately begin implementing long term measures towards a large-scale relocation of Nigerian businesses in South Africa to Nigeria since historical records show that these xenophobic attacks have worsened in frequency and intensity.

While sympathizing with the families that have been bereaved, lost businesses or forced to flee their homes because of the attacks, GAW encouraged such families and victims of the attacks to step forward to document their experiences, which would form the basis of the petition to be sent to the ICC.

The statement added, “We have taken the time to observe these attacks, whose pattern suggests that the perpetrators have a level of confidence that their government is sympathetic to the crimes they are committing against humanity under the guise of taking action against migrants. Our team of researchers has observed patterns that are more disturbing than the attacks themselves

“The attacks are not being carried out randomly by criminals or drug addicts. Almost all the instances involved attacks that were well planned and executed, often involving the participation of entire communities.

“There is a pattern of looting and invasion of homes and businesses, which suggests that the xenophobic South Africans behind these attacks had always coveted the assets and property of their victims.

“The police and other security agencies in South Africa have practically sided with the xenophobic attackers. Instances where they stayed aloof while Nigerians, Zimbabweans, Malawians, and others are killed while in some instances they gave active support to the attackers.

“Much as the world labeled these attacks as xenophobic in nature GAW has noted an element of terrorism in the instances where the attackers created videos of their attacks, publish them online and go out of their way in order to cause maximum terror and fear in the heart of migrants.

“The response of the South African government, considering the history of xenophobia in that country, has not been encouraging; there is a lethargy on the part of the government in ordering law enforcement to arrest and prosecute offenders.

“As conspiratorial as it sounds, there are concerns that the South African Government is allowing the attacks so that the jobs and businesses that would be left behind by terrorized migrants (mostly legal and documented migrants) would help it to reduce the unemployment figures of the country.

“The attacks in South Africa are beginning to spawn retaliatory attacks in the countries whose nationals are being killed in South Africa, notably Nigeria.

“Global Amnesty Watch condemns the senseless attacks on Nigerians and citizens of other countries resident in South Africa. The attacks are barbaric and stand against the spirit of Africa integration that generations of visionary continental leaders have been pursuing as exemplified in an organization like the African Union (AU).

“To the extent that the South African government allowed the attacks to go on for so long without taking appreciable steps to stop them, we urge the International Criminal Court (ICC) to hold President Cyril Ramaphosa vicariously liable for the failure of his country’s security agencies to rise up to their responsibility of protecting nationals of other countries who are in South Africa.

“GAW calls on the AU and the United Nations to weigh in on the situation by imposing targeted sanctions on the specific persons that have responsibility for preventing the horrific events of this nature from happening but failed to prevent them. All African countries are by the same token advised severing all relations with South Africa until it demonstrates a stronger commitment to rein in the murderous population of its nationals. This should include a continent-wide boycott of South African products and services until the country, its government and nationals become responsible.

“The Government of Nigeria must immediately begin implementing long term measures towards a large-scale relocation of Nigerian businesses in South Africa to Nigeria since historical records show that these xenophobic attacks have worsened in frequency and intensity.

“The projection is that the situation will only grow worse over the coming years as South African grapples with their government’s bad choices and the laziness that has prevented them from thriving under the same conditions that migrants became prosperous.

“We sympathize with the families that have been bereaved, lost businesses or forced to flee their homes because of the attacks. We encourage such families and victims of the attacks to step forward to document their experiences, which would form the bases of the petition to be sent to the ICC.”

Buhari told to give automatic job to South Africa returnees

NEWS

Xenophobia: Buhari told to give automatic job to South Africa returnees

 

Senior Pastor of the Awaiting The Second Coming Of Jesus Christ Gospel Church, Adewale Giwa has appealed to President Muhammadu Buhari to offer victims of xenophobia automatic jobs with a view to making life comfortable for them while in Nigeria.

In a statement signed and made available to DAILY POST on Monday, the cleric said the gesture would go a long way to encourage other Nigerians in South Africa who were yet to make up their minds.

About 400 Nigerians are said to have returned to the country following the Federal Government’s directive that all victims of xenophobia are free to return.

However, Giwa said, “The Federal government led by President Muhammadu Buhari should please offer automatic jobs to all the victims of xenophobia in South Africa.

“You cannot just ask someone to come home without making sure that they have something tangible to do to feed their family members.

“We all know that this government is still struggling to provide jobs for the people at home, but the case of our people in South Africa should be treated accordingly.

“I am appealing to the federal government to make them happy. Those with educational qualifications should be given automatic jobs while those who don’t have credentials should be empowered.

“The world is watching and waiting to see how the government would compensate them.”

NEWSXenophobia: Why Nigerians prefer to be second class citizens in other countries – Presidency

NEWS

Xenophobia: Why Nigerians prefer to be second class citizens in other countries – Presidency

Published

 

on

 September 10, 2019

By

 Fikayo Olowolagba 

The Presidency has given reasons Nigerians prefer to be second class citizens in other countries.

Femi Adesina, the Special Adviser to President Buhari on Media and Publicity on Monday said that Nigerians will not genuinely prefer to become second-class citizens in any other country if the country becomes what it ought to be.

Adesina said this when he spoke at the “Naija Youth Talk” programme organised by the United Nations Children’s Fund (UNICEF) in Abuja on Monday September 9th.

According to him, Nigerians will not be exposed to Xenophobia if they love and live in the kind of country they want.

The president’s media aide said all hands must be on deck to ensure we achieve the Nigeria of every citizen’s dream.

He, therefore, urged Nigerians to love the country in order to get the expected country.

Adesina said: “We have a right to ask for the kind of country we want. A country where there will be no xenophobia; where nobody will tell us, go back to your country.

“ If we have the kind of country we want, why would we go and become second-class or third-class citizens anywhere else? We should get the kind of country we want.

“But for us to get that kind of country, we must love our country and our country must reciprocate by loving us. The question then is, do we love this country? There is nothing better than loving the unlovable.

“If you love just the lovable, you have not done anything outstanding.

“Nigeria in its past and present state may be unlovable but it remains our country.”

Hausa/Fulani Pre-Colonial Political System in Nigeria

Hausa/Fulani pre-colonial political system can be credited to the Holy Jihad fought by Uthman Danfodio in 1804. They can be found in the Northern part of Nigeria covering areas like Kaduna, Sokoto, Kano, Zaria, etc. The system of government adopted is monarchical in nature popularly regarded as a highly centralized method of administration. Not only that, Hausa/Fulani has also been described as an Emirate system with Emirs as the head of each emirates. There were two headquarters, in Sokoto and Gwandu headed by Emirs of Sokoto and Gwandu respectively. Islamic law was adopted as the guiding principle of the administration. More importantly, Emir is an absolute ruler because there is no principle of checks and balance as epitomized by pre-colonial Yoruba administration.
However, the main political institutions in pre-colonial Hausa/Fulani include the paramount ruler (Emir), Emir’s ministers, District Head (Hakimi), the village heads and the Alkali court.
Emir is the head of an emirate, vested wuth legislative, executive and judicial power. He is an absolute ruler. That is, the Emir is supreme in decision making and whatsoever he ordered must be carried out, though with the tenet of Islamic laws called Sharia. Therefore, the Emir is both the political and religious head because he ensures that the provisions of Sharia are adequately followed without any reservation. Emir’s court was the highest and final. Emir has the right to levy tax and decision made can’t be changed by anybody.
More imoortantly, the Emir had an advisory council who helped in day to day administration of the Emirate. These groups of people were popularly regarded as the Emir’s ministers assigned to various offices for the purpose of administrative activities.
The Waziri can be regarded as the senior official and head of administration. Not only that, he is in charge of all ministries and carry out the day to day administrative responsibility on behalf of the Emir.
The Galadima is best known as the administrator of the capital of the emirate. That is, he is in charge of Emir’s capital territory.
Madawaki can be regarded as the commander of the Calvary (i.e. Commander of the Army). Specifically, he is known as the Modern Day Chief of Army Staff.
The Dogari is known as the chief of police. In the contemporary world, Dogari is regarded as Inspector-General of Police (IG) whose responsibility is that of security.
Maaji stands as treasurer in charge of treasury. That is, Maaji is in charge of inancial activities just like the Governor of Central Bank.
Sarkin Ruwa is the minister in charge of fishery. He organizes fishing festival under the jurisdiction of the Emir.
Sarkin Pawa is the head of butchers.
Sarkin Fada on the other hand is head of Emir’s workers.
The emirate system was divided into a number of districts headed by ‘Hakimi’. However, Hakimi is regarded as district head whose responsibility is that of tax collector. Tax like Jangali (cattle tax collected by the Hakimi on behalf of the Emir). Hence, he is responsible to the Emir. Other taxes collected are Kharaj on land, Zakat on properties etc.
In the same vein, each district is divided into villages headed by village heads. The village heads helps to maintain peace and order in the village administration. He is the one helping the Hakimi to collect tax both of who are responsible to the Emir.
The Alkali court takes charge of judicial administration of the emirate under Islamic tenet called ‘Sharia’. However, this Sharia law is administered by the appointed Islamic judges known as Alkahli headed by Chief Alkali or Grand Khadi.
Finally, Hausa/Fulani pre-colonial administration is highly centralized and hierachical in nature. Also, there is no principle of checks and balance as compared to pre-colonial Yoruba system.

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Igbo Pre-Colonial Political System in Nigeria

The Igbo occupied the Eastern part of Nigeria. The administrative system is decentralized and characterized by the principle of acephalous (absence of a centralized government). It is therefore a chiefless society which was segmentary and egalitarian in nature. There was no supreme king like Oba and Emirs in the North.
Interestingly, however, each village in Igbo society is normally administered like a Republic, independent or sovereign state.
Be that as it may, there exist many institutions in the pre-colonial Igbo society, charged with the responsibility of judicial, legislative and executive functions like: the family group, village council, Ozo title holder, age grades and the Ala.
The Family Group is one of the most recognized institutions in pre-colonial Igbo society as the basic unit of every political institution. It comprises people of the same family. Not only that, each family group was autonomously headed by the title holder called ‘OKPARA’. The Okpara controls the family and judges any family disputes. He performs ritual and ceremonial functions on behalf of the family.
Village Council is popularly known as council of elders, it comprises of all the family heads in the village. However, the most important thing is that each village was administered as a sovereign entity and each family heads (Okpara) were reckoned or named an ‘Ofo’ title holders in the village. They have the responsibility of discussing the matters that affect the life of the citizens. They also help in maintaining law and order in the society as well as settlement of dispute between or among group of families. The chairman of this council is known as the oldest of the OKPARAS.
Ozo Title Holders can be seen as the highest title of honour which is given to the specific individuals in pre-colonial Igbo society. To become an Ozo title holder, one must be prestigious, popular and wealthy. The most amazing thing is that the position is not hereditary. Ozos are highly influential. They settle and adjudicate on different disputes. Not only that, they rendered valuable advice to the family heads (the Okparas).
Age grade is another important institution in pre-colonial Igbo society. They are group of young men on the basis of age. These age grades carry out lots of responsibilities like maintenance of peace and order, sanitation of the community, helping each other during harvesting period, enforcement of law, etc.
The Ala is another political institution in pre-colonial Igbo society. Ala is popularly known as the goddess of the land. Cases like murder, homicide, etc is judged by the Ala. To any Ala, there is a priest called Ala’s priest who interpret the pronouncement of the Ala. This explains Igbos belief in Amadioha, Igew-ka-ala, Ogbaegbu, etc in terms of needs.
Finally, the Igbo society is segmentry, Republican and sovereign in nature. There were no chiefs compared to Yoruba and Hausa/Fulani pre-colonial administration.

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Nigeria Before Colonialism (Pre-Colonial Administration in Nigeria)

Ever before the commencement of colonialism, the people of what later became known as Nigeria were living under different administration or political arrangements. However, thepre-colonial Nigeria symbolises the methods or ways by which Nigerians govern themselves before the advent of colonialism. It means traditional systems preceded the era of colonialism.
From the same position, the pre-colonial Nigeria varies from one region the the other because the ethnic and ethno-linguistic differences. For instance, while some political systems are centralized or chiefly society (e.g Yoruba pre-colonial system and Hausa/Fulani), others were decentralized or chiefless society (like the Igbo clan system which was acephalous in nature). Interestingly, indirect rule would not have been possible without the already established pre-colonial system.

YORUBA PRE-COLONIAL SYSTEM
It was generally believed that the Yorubas migrated into Nigeria from upper Egypt under their powerful father, Oduduwa. They occupied the Western part of Nigeria and the system of government practiced was monarchical in nature regarded as centralized administration ruled by king with the assistance of other chiefs. It is important to note that Yoruba pre-colonial administration was not highly centralized compared to Hausa/Fulani system. The reason being that the Oba is not an absolute ruler and there is the principle of checks and balance. Examples of Yoruba kingdoms include the Oyo kingdom, Ijesha, Ilesa, Ijebu, Abeokuta, etc. In this case, Oyo empire is normally being taken as case study.

POLITICAL INSTITUTIONS OF YORUBA KINGDOM/OYO EMPIRE
The Oba is the highest authority in Yoruba kingdom though not an absolute ruler. He is both political and spiritual head of the Oyo kingdom popularly known as Alaafin of Oyo. Also, the Oba must be the eldest son of deceased king and a member of the royal family. He is well respected by the subject and this explains why some have regarded him to be the ‘working companion of gods’ (Alase Igbakeji Orisa). Not only that, Oba can be addressed as ‘Kabiyesi- Ka bi o ko si’ (Nobody to challenge your authority), yet, there is the principle of checks and balanc. Oba can checked by other institutions like Oyomesi, Ogboni cult, warlords, etc. The argument is that Oba must always respect the views of the people in the society. This, perhaps made Yoruba kingdom to be more democratic. Oba ruled with the assistance of chiefs called Ijoye like Otun, Iyalode etc. With these chiefs, Oba can exercise judicial, legislative and executive power particularly over serious cases like land dispute, crimes etc.
Oyomesi can be regarded as king makers. They are prominent chiefs comprising seven notable individuals within the community. Specifically, Oyomesi are the institutions charged with the responsibility of appointing the king from a royal family. It is headed by Bashorun. However, the consent of the Oyomesi is required before any reasonable decision could be taken by Oba. It is important to stress that the principle of checks and balance in Yoruba kingdom makes it possible for the Oyomesi to check the excesses of the king. For instance, the Oyomesi (kingmakers) may compel the king to open calabash (it is an order to commit suicide) if the king is dictatorial and arbitrary in rulling the people.
The Ogboni cults on the other hand is often regarded as secret cult because their activities are much hidden to the public. They perform rituals on behalf of the society, and also check the excesses of both the Oba abd king makers. The group of Ogboni therefore is headed by Oluawo.
Esos or warlords is a group of people that provides adequate security in the Yoruba kingdom. They helped to protect the life and properties as well as preventing the community from both internal and external aggression. It is headed by ‘Aare Ona Kakanfo’ who provides military support to the king. He is abnormally powerful and that explains why he stays outside the community. More importantly, Aare Ona Kakanfo is expected to commit suicide if he losses any battle which means he must not be defeated at the war front. Nevertheless, he check the excesses of any institutions by withdrawing or neglecting military responsibility.
Yoruba pre-colonial systems, Oyo empire as case study was centralized though with the principle of checks and balance.

DECISION MAKING AND EVERYDAY LIVING

There is no gain saying that decision making is not a critical aspect of human being life. Hence, for goals to be achieved in life choices must be made through a conclusion or resolution reached after a wide consideration of a spectrum of some element.

          Although, in everyday life, making most decisions can really be a difficult task especially the ones that has to do with some personal life issues such as; Relationship, Divorce, Change / Choice of Job or location. The above mentioned threat to decision making notwithstanding how complex it is must be made as indecisiveness could be risky than a man moving on the highway with cars driving on different directions, instead of using the pedestrian bridge.

          While some decisions could be linked to a flight that has already taken off which can never stop mid-way, so as to land safely, others stop midway and get crashed or force to land in a nearby airport due to uncontrollable circumstances, therefore, decisions must be well throughout and sufficient modalities to secure the successful execution of such decisions be put in place.

          It must also be noted that decision taken can create consequences either positive or negative for a lifetime whether directly or indirectly.

The approaches to making concrete decision in everyday living are:

KEEP EMOTIONS AT BAY: Emotion can never be tangible, but it is like vapour or shadow, so involving it in decision making may be dreadful. In addition, it portrays life as a beast after feeding on it consequences of their action or inactions.

MAKING A CHOICE: The world is wide enough but life does not permit directionless movements. A choice of where to go at a particular time cannot be undermined. Be specific and exact.

WEIGH OPINIONS: Make conclusions after consideration exhaustively an array of ideas, instructions or related opinions. Compare, think positively and encourage yourself. Don’t be discouraged so as not to sting.

DO NOT BE AFRAID: Fear is a risk, never wish to take it. Do not look behind no matter the circumstance but keep pace.

THERE IS A PLACE BR DR PAUL ENENCHE

1/3:

There is a place my heart cries out for Lord

There is a place I am yearning for

It is a place, where deep calls to the deep

I am overwhelmed by this deep longing Lord

There is a place my heart cries out for Lord

There is a place I am yearning for

It is a place where deep calls to the deep

Oh it is a place of Your dwelling Lord

CHORUS:

Take me Lord to Your Secret Place Lord

Take me by the hand to Your Holy Place

Let me see Your Face and Your Glory Lord

Let me know You more than I have known You Lord

2/3:

For the glory of Your Face Oh Lord

For the power of Your Presence Lord

For the fragrance of Your great love

Oh I am consumed by this passion Oh Lord

For the glory of Your Face Oh Lord

For the power of Your Presence Lord

For the fragrance of Your great love

Oh please let me dwell in Your Presence Oh Lord

3/3:

Lord let me feel the warmth of Your embrace

Let me feel the flame of Your love

Let me know the warmth of Your grace

Oh Lord the desire of my heart is for You

Lord let me feel the warmth of Your embrace

Let me feel the flame of Your love

Oh let me know the wealth of Your grace

Oh please let me dwell in Your Presence Oh Lord