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By Simon Abang and Kenwa Nandi| 
Sunday, 27 October 2019|10:41 am

I am compelled by the recent happenings in Boki Local Government Area, especially in constituency II where a dark cloud has enveloped our land, to present a roadmap that will add to existing efforts to curb the menace of youths restiveness and gangsterism and guide us back to a peaceful and secure Boki.

This paper is devided in four-parts. 

Part 1 will deal with the general principles of Security and insecurity. The factor of history and sociology of groups with special emphasis on Boki Local Government Area.

Part II will analyse the ideological and cultural challenges and how this affects peace and security in Boki. 

Part III examines the role of our political representatives, parents and traditional institutions as change agents and a potent force in the sustenance of peace and security in our society.

Part IV will conclude with possible suggestions that will restore peace and security to Boki land. 

Part I
Principles of Security and Insecurity, and the force of History and Sociology to peace and Security in Boki LGA

Security and insecurity are used interchangeably to explain the state at which a society is said to have achieved peace when the threat level is low and peace is enjoyed to a larger extent. The absence of such is insecurity. Security is the state of being free from danger or threat. "Security is freedom from, or resilience against, potential harm (or other unwanted coercive change) caused by others." Security involves a wide range of things. Example, food security, emotional security, etc. However, this paper will focus on the threat to life and property consequent upon the recent challenges in Boki. On the other hand, the absence of such peace, which may be a product of poor economic, political, and social advancement could lead to insecurity. Insecurity can also be said to be the state of being open to danger or threat; lack of protection. 

The fundamental principles of security are confidentiality, integrity, and availability. A society that lacks such tends to compromise its security. In most states of the world, especially in the United States, security management is rooted out of such principals. I.e, confidentiality, integrity, and availability. A confidential security system that is available and driven by integrity leads to effective and efficient security management. The absence of this, therefore, derails society, produces an unstable environment which, in turn, is harnessed by criminals to commit crimes. Now, in order to avoid such carnage as is being experienced in Boki, it is up to the government to live up to its responsibility of protecting the citizens. The government must keep its own side of the social contract as postulated by Thomas Hobbs in the 17th century. In his masterpiece, "the Leviathan", Hobbs asserts that humans have natural rights. He went further to state that in a "state of nature", human life would be "solitary, poor, nasty, brutish and short". In the absence of political order and law, everyone would have unlimited natural freedoms, including the "right to all things" and thus the freedom to plunder rape and murder; there would be an endless "war of all against all" (Bellum omnium contra omnes). To avoid this, free men contract with each other to establish a political community (civil society) through a social contract in which they all gain security in return for subjecting themselves to an absolute sovereign, one man or an assembly of men. Though the sovereign's edicts may well be arbitrary and tyrannical, Hobbes saw absolute government as the only alternative to the terrifying anarchy of a state of nature. Hobbes concludes that humans must consent to abdicate their rights in favour of the absolute authority of government (whether monarchical or parliamentary). 
Besides the government, the citizen is also not left out of the responsibility of protecting the community. The role of the citizen is condensed into the much talk about "Community Policing." Community policing, or community-oriented policing, is a strategy of policing that focuses on building ties and working closely with members of the communities.

Insecurity, especially terrorism and other violent crimes, is not synonymous to Boki alone, but rather a global phenomenon. From the active shooter in the USA, the knife-wielding far-right activists in the UK, the Arab extremist in the Middle East, the Maghrib in some part of Sub-Sahara Africa, extremism and violent crime have become a global catastrophe due to the proliferation of small and light arms. The proliferation of small and light arms has given rise to the emergence of the significant minority. The term significant minority refers to private citizens in different climes who, emboldened by the force arms, continue to wreak havoc in societies and challenging States sovereignty. Iván Márquez of the Farc Rebel in Columbia, the ISIS leader, Abu Bakr al-Baghdadi, the Taliban leader, Mawlawi Hibatullah Akhundzada, the Al-Qaeda leader, Ayman Mohammed Rabie al-Zawahiri, the Boko Haram leader, Abubakar shekau, Tompolo of MEND, Nnamdi Kanu of IPOB, Tewase Akwaza, aka Gana in the Benue valley, General Obi Iron of Oku militant, etc, are examples of such private citizens. Majority of these warlords have emerged due to the fallout in society occasioned by injustice, poverty, and corruption. This has led to crime and criminality. 

In Boki, despite the Internationalization of violent crimes beginning with the Atlantic Slave Trade in the 15th century, the land and its people have remained peaceful due to internal African mechanism against deviants.

The social history of the Boki nation explained a society where the good life is more pronounce than infamy. An average Boki man excels through hard work as against infamy and the so-called "get it quick syndrome." In Boki, a child is a product of society. When he is seen to be deviating, it's the responsibility of all adults in society to call him to order. On the other hand, the military history of the group details a close-knitted cohesion in the group. This is evident in the republican cord in the past and victory in times of war. Though there were and still are issues to disagree over, the Bokis have never raised arms against themselves in a bizarre and gory manner as they are doing today. What has really gone wrong? 
Now, let's turn our attention to part II

Part II
The challenges of ideology and Culture; its attendant implication to peace and security in Boki

Havard professor, Samuel Huntington postulated in his masterpiece, "the clash of civilization", the contemporary conflict will emanate from the cultural line as against ideologues war of the 20th century. His prophecy appears to be manifesting today. Boko Haram hides under the influence of religion, which of course is an offshoot of culture to sustain its belief. Same with almost all the dissident's groups in the world today. 

A closer look at the various cult clashes unveils the influence of culture. The culture of Cult X differs from that Cult Y. These differences in culture, egocentrism weaved in drug addiction, and the proliferation of small and light arms has led to conflicts of this nature.

Man is a product of his society. His action and thoughts are to explain the influence of the environment, there is no society that grows or a civilization that falls without the prominent influence of its citizen. In Boki society today, we have imbibed the culture of brute force. We have imported foreign culture into our land. This has become the people's albatross. How best can one explain the benefit of bloodletting to brutish men than either for a spiritual purpose, political gains or to satisfy man's quest to amplify and sustain his want?

Culture is so dynamic that it evolves within society. When campus fraternity was introduced by Wole Soyinka and his six brethren in the University of Ibadan in the fifties, it was meant to protect the interests of indigenous students. To a large extent, that was achieved. But as society evolved, "by the early 1970s, unsavoury behaviour of several imitator organizations began to emerge from the various university campuses. The new group's emerged with a different culture and style. By the 90s, disagreement among newly-founded groups led to maiming and killing of their members. The threat to academic activities on campuses became more alarming. In 1999 when Nigeria returned to civil rule, the expectation was that a new civil system will lead to the breathing of fresh air. However, that was not to be as core politicians who were rather sceptical of the resolve of the military to relinquish power abandoned politics and created room for the university cultist to take over the political positions.

From 2002, the university cultists, probably due to fear of being caught in the web of the newly introduced laws prohibiting cultism in different campuses, or the economic and political gains of having a large army, began massive recruitment of young people in Boki. Today, the resultant effect is a society where almost 50 per cent are members of one gang or another. Joining a cult group may not be the bigger problem but manipulating the cult group for political gains appears so. This is because the politician has the resources to amass arms to procure an election. So after a successful procurement of said election, the youths responsible for facilitating such procurement still go about freely with their arms. Of course, we all know what that means; "power flow from the barrel of the gun". The gunman is the most powerful feller. The supremacy context to control Okundi can only be attained by the barrel of the gun. These youths are not crazy. On the contrary, they are rather influenced by moribund military tactics of being predatorial and territorial.

Part III, the role of the politician as a change agent- Parents and traditional institutions as a potent force in the sustenance of peace and security in Boki

There is no distinction between politics and development, only that the conduct of some politicians in Boki and Nigeria at large to a great extent contributes to the polarization of security in Boki. Politicians through active engagement in politics, acquire political power which is massively deployed to enhance the standard of living of citizens. But the peculiar nature of Nigerian politics and politicians evidently remains part of the problem of the nation's security. According to the Nigerian Defense Academy professor, Ethan Mijab, politician manipulate the fault lines in our culture and ethnicity to achieve political gains. On his part, the former Nigerian permanent representative to the UN, Ibrahim Gambari had identified politician and their utterances as the biggest threat to the nation's national security. 

Our politician must learn good politicking, although politics is a game of interest, such interest should be pursued with restraints and civility. If we set up a round table discussion to ventilate our concerns it will go a long way to restore peace in the land. The politics of "do or die" should be discouraged while integrity, acceptability and accountability should guide our leadership recruitment process

Boki politicians have been known to set a tone for democratic distribution of political positions. Chief M.T Mbu was a great inspiration to that effect. Never have we been so divided because of politics as it is today. Politics and politicians should not be allowed to kill us. Eskor Toyo ones said we accept a situation not because we are comfortable but because achieving peace serves the greater good.

The politicians alone cannot lead the charge for ethical reorientation, it the duty of the traditional institution as well as parents and guardians to sustain an ethical system which centres on humans and their values. How can this be achieved? Through constantly checking of wards and dissuading them from partaking in criminal activities especially cultism. The traditional institutions must reactivate the Boki traditional mechanism of controlling deviants. At this point let's go to part IV


Part IV, the possible suggestion that will return peace and security to Boki land.

There is a certain jingle that was running on Radio Bayelsa in 2005, "everyone who needs peace must first of all fight war, the war we have seen, please let give peace a chance." The jingle that was used over a decade ago to sensitize the youths of Bayelsa on the need to avoid criminality has remained valid and relevant and can be used to caution Boki youths against infamy. Indeed crime and criminality have no long term benefits, Its benefits are merely temporary. It should have no place in the heart of men.

From 2010 when Boki plunged itself into an avoidable crisis, beginning with the communal clash between Boje and Nsadop, peace has eluded the land. Before it was a land dispute, now we have cultism and militancy. Cult clashes alone since 2017 has claimed the lives of not fewer than twenty youths and properties worth millions destroyed. The first casualty was a young man suspected to be a member of the Ku Klus Clan(KK) who was shot in the convoy of general Obi Iron at Bafin- Etintim in 2017. This event signalled the beginning of cult-related murder in Osokom land. After then, Muji was killed in Njua Bano 2017, Logical in Okundi 2017, the unknown Igbo trader in Arongba 2017, Obi Aboki in 2017, though the case of Obi Aboki was connected with estate militancy, however, an investigation revealed that he was a notorious cultist as well. As a matter of fact, the dangerous trend cultism has taken in Boki II can be linked to the emergence of the militant group in Oku- Bushuyu. Again in 2017, Danjuma was killed in broad daylight in Obubra- Bansan. After the death of Danjuma, there was a reprisal attack that lead to the death of a young man known as Lawrence at St Bridget primary school Ogep Osokom, the maiming of another young man in Obubra- Bansan and the attempted assassination of the Police Divisional Police Officer Okundi, who had gone to quell the crisis. All these explained the level of insecurity in Boki. Also, the investigation revealed that during the crisis that leads to the dead of Logical and Co., more persons were killed that were known to us. Most of them until this moment are still unaccounted for. Furthermore, on Tuesday, May 14, 2018, Omang Major and Obi kapio were murdered by a rival cult gang in Ogep - Osokom. In 2019 the death toll associated with violent cult clashes increased tremendously. The killing and burning of Ekong, a notorious cultist in 2019 by Ogep- Osokom community youths appear to have sparked the new resurgence of violence in the land, though it may be argued on the contrary. From 22 October 2019 where Akarafina, Eric Gato, Etisco were murdered in cold blood, in the wee hours of the morning killing between the helpless Osokom youths and cult gangs has continued unabated. In some case properties worth millions have been destroyed as well. Shortly after the assassination of the youth leader youths of Osokom took reprisal attacks against the suspected cultist leading to the controversial death of Odey Odey- Otu. The next day, the 23 of October another suspected cultist, Gazy was murdered in Bansan- Osokom. On Thursday, 24 October 2019, another suspect who is popularly known as Aboki was whisked from his hideout in Ekpogriya to Okundi where he was summarily executed by the vigilante forces in Okundi. On the same day, another shooting took place at Bawup that lead to the death of one Bansan-Osokom youth who had accompanied Osokom vigilante youths to Bawup in search of suspected cultist from Osokom, who had relocated to Bawup to evade arrest or possible assassination. Cultism is not limited to Osokom alone. Further investigations have revealed that there have been similar cases of cult-related murder in Orimekpang. At least not less than four persons have been killed during the period in review. The latest being in August 2019 where a young man was shot at close range at Orimekpang Junction.

Apart from the killings directly linked to cult activities, we have cases where cultists are linked to the murder of innocent persons as well. Example of such is the murder of a tax enforcer at Ntamente by suspected cultist which was instigated by Chief Peter Asu, aka, Ringo Star in 2018 and the murder of chief T.O.C in 2017. Over five suspected cultists were also killed by soldiers while others where maimed at Onisha farm when they attempted to confront the military in 2018.

The culture of cultism that was alien to us is gradually becoming our reality and if we do not rise to the occasion and stern the tide, we are doomed.

Boki is one of the few LGAs in Nigeria with massive resources yet still faces the massive challenge of underdevelopment. With over one hundred million dollars annual revenue generation, if Boki resources are properly harnessed, the LGA will thrive in prosperity. Today, the small and only town, Okundi is gradually being deserted due to activities of these miscreants. Traders are already leaving the town as trade and commerce is gradually going down. How do we intend to achieve development without peace and security? If we destroy our land, where do we run to? We must rise and build peace and maintain security in the land.

Part V 
Finally, the following suggestions have been identified as possible ways of building peace and maintaining security in Boki.

(1) As a matter of urgency, a security and peace summit should be organized in Boki where all issues and grievance will be addressed.

( 2) The state government must as a matter of national security ensure the immediate disbandment of the militant camp in Oku- Bushuyu and the cultist hibernating den at Bawup.

(3)Adoption of carrot diplomacy should be encouraged. This is tenable through peace initiatives like an open reconciliation among warring cult groups should be to reduce the spate of violence in the land. This has been effective in achieving peace in different places. For instance, in 2017 the Icelanders and the Greenlanders cult groups in Rivers State brokered a peace deal which has lead to a more peaceful Rivers State in recent times. Since we can no longer undo cultism we should learn how to manage it.

The government must be proactive in dealing with cultism and cult-related violence. In 2009 former governor Liyel Imoke forced his appointee to sign an undertaking against cultism. This was in furtherance to his zero-tolerance to cultism. Governor Ayade should also adopt the same approach. This is because most of his appointees and elected leaders in the state have been fingered as being responsible for increased in cult-related violence. 

(4) Repentant cultists should be shown the alternative way to life. If possible there should be an endowment fund to train them in various skills to encourage others into denouncing cultism. Since cultism cannot be outrightly wipe out, members of groups that are still active on the street should learn from the National Association of Seadogs Fraternity how it operates freely without engaging in violent conduct. The Ku Klus Clan, the Vikings, the Neo Black Movement (Axe-men), etc who are still cut in the web of violent confrontation must toe the progressive part of fraternity and brotherhood.

(5) Education is most vital to curbing the menace. Although most people will argue that those who were given the opportunity to attain the enlightenment brought this evil upon us. However, given the disposition of the educated ones, if they were still in control of the activities of their group, the barbaric dimension cultism has assumed in Boki would have been abated. So educational grants and skills acquisition programs should be provided by the ruling class to help curtailed the membership drive of these gangs. It is important to note that an "idle man is the devil's workshop."

(6)Ochibe Boki must as a matter of urgency convene an emergency meeting to discuss the problem. After the meeting, a communique should be issued to the effect that criminal elements hibernating in Oku and Bawup should leave the communities and return to their homes. General Obi Iron and his men should vacate the estate and allow the government to take control of the Boki Oil Palm Estate, Borum where plots can be allocated to all Boki sons and daughters who are interested in agribusiness.

In conclusion, my brothers and friends, associate and acquaintances, remember the one peaceful Boki nation where we could seat at any nook and cranny, over a cup of palm wine and plate of bushmeat and interact freely without fear. Remember, how we could visit our friends in any part of the land and we are welcome without trepidation. What has happened to this good life? Nothing except us. Let's give peace a chance. Let's stop behaving like the Belgian of Northern France, who have learned nothing and not ready to learn anything. Let's return to the old days of yesterday where we were brothers of the same republic.


Simon Eban Abang is a budding strategist

Kenwa Nandi is a poet

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Hi, I,m Pospi Otuson. A Nigerian Blogger, Social Entrepreneur and Convener of the renowned Boki Business Conference. CEO/Founder of Possibility Desk, the largest online consulting platform for possibilities in the world.

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