2027 Reflections: The Culture of Political Violence in Nigeria -HON OLUMUYIWA DIXON

The aftermath of assault and violence leaves a profound mark on victims, both physically and psychologically. His shirt was left disheveled, hair tousled, and expressions frozen in a mix of confusion and  shock as he grappled with whether to plead, escape, or simply endure the onslaught of blows that landed in his face. 

It was 3 years ago, Popular Anambra-based pastor, Chukwuemeka Odumeje, known as ‘Indaboski Bahose the Liquid Metal,’ got manhandled by security agents in Onitsha. Odumeje, a sole individual, had attempted to protest the demolition of his church by  a team of government officials accompanied by armed security personnel .

The widely reported incident, in which Odumeje was publicly subjected to inappropriate treatment by security personnel, garnered considerable public attention.  But rather than addressing the injustice of the experience he suffered, much of the public discourse centered on his lack of supernatural response. Many questioned why Odumeje did not retaliate against his assailants by invoking judgment through his stockpile of reputed extraordinary powers, highlighting a tendency to overlook the underlying issue of abuse of authority.

These vivid displays of aggression not only inflict immediate harm but also serve to reinforce a culture where violence becomes an accepted response to dissent or perceived disobedience. Physical discipline, a form of corporal punishment, has traditionally been employed in Nigeria as a means of correcting unacceptable behavior. This practice is commonly exercised by individuals in positions of authority, such as parents with children, teachers with students, and employers with employees. In certain instances, government authorities have subjected individuals convicted of crimes to public flogging.

A recent publication by the WORLD HEALTH ORGANIZATION, research shows links between corporal punishment and a wide range of negative and disturbing outcomes, both immediate and long-term in individuals and societies. 

Perhaps the normalization and acceptance of physical discipline within the Nigerian community may have inadvertently facilitated violence and more severe punitive practices and shaped prevailing attitudes toward acceptable behavior and responses to authority. 

Over time, the negative consequences of this approach have become embedded within our cultural norms, resulting in subjugation through violence and systemic oppression. This pattern may, in part, reflect a legacy inherited from colonial administrators who imposed harsh conditions on Africans as a means of enforcing cooperation and obedience.

Today, spread across the different stratifications of social and communal existence in Nigeria, the menace of assault is no longer constituted by the colonial masters but has become one of the reliable tools employed by not only authorities, but by people, groups who consider themselves as superior to enforce subjugation or judgment. 

In many instances, this unchecked aggression deteriorates into extreme acts of violence, where victims are subjected to injustice in form of severe beatings or, in the most tragic cases, are killed by being burned or beaten to death.

However, scientific research has demonstrated that decomposition in fish generally initiates where the brain is situated and subsequently progresses to other regions of the body. The source of this widespread behavior, which has influenced individuals at various levels, can be traced to the examples set by Nigerian leaders. Throughout Nigeria's history, from periods of military rule to the current democratic era, citizens have persistently faced various forms of persecution, illegal arrests and  incarceration, oppression and hardship, including violence and assault, at the hands of authorities. Mischievous extrajudicial alternatives sponsored or inspired by government authorities and embraced by miscreants have become the norm.

In 1977, Fela Kuti, a musician and political activist was subjected to severe physical assault by military personnels after releasing an album in which he criticized the actions of the prevailing military regime. In the raid, which left many maimed and dead, his elderly mother was fatally injured after being tossed out like a piece of unused item from the window 

On November 15, 1995, Ken Saro-Wiwa and eight other members of the Movement for the Survival of the Ogoni People (MOSOP) were convicted by the military government, following a secret trial, for the murder of four Ogoni elders during a political rally. Subsequently referred to as the "Ogoni Nine," the accused leaders denied all charges, maintaining that they had been wrongfully implicated.

In 2000, Nigerian human rights lawyer Gani Fawehinmi was confronted and attacked by armed miscreants outside the court where he had gone to seek prosecution charges of fraud and perjury against the state governor. This incident took place only five months after Nigeria transitioned to civilian rule.

On January 3, 2012, Muyideen Mustapha, aged 23, was dispatched to an early grave during the Occupy Nigeria protest opposing the removal of fuel subsidies An excited police officer's gunfire caused the fatality during the demonstration. Numerous additional fatalities caused by police gunfire were documented nationwide during this protest.

On October 21st, an Amnesty International publication reported incidents from the EndSARS protest, indicating that at least 12 individuals were killed at Alausa and at the Lekki Toll Gate in Lagos. These events took place during the democratic leadership of President Muhammadu Buhari and State Governor Babajide Sanwo-Olu.

“Opening fire on peaceful protesters is a blatant violation of people’s rights to life, dignity, freedom of expression, and peaceful assembly. Soldiers clearly had one intention – to kill without consequences - Osai Ojigho, Country Director of Amnesty International Nigeria”

According to a recent report by Amnesty International, Omoyele Sowore sustained a broken hand as a result of actions taken by officers at the Force Intelligence Department during his transfer from custody to court The incident involved allegations of violent handling.

As the election year draws closer, it is essential to critically evaluate instances of authority misuse, especially given the ongoing reports of politically motivated assaults and violence. If colonialism has left a legacy of slavery and oppression, it becomes imperative to redefine our culture to emphasize fairness and justice. Restoring and strengthening public trust in the judiciary is the first essential step for cultivating a culture of fairness. 

When confidence in the legal system is upheld, the tendency toward assaults and extrajudicial actions among the population can be diminished. By prioritizing justice and fairness, society can redirect energies from violence and retribution to lawful and equitable resolution of grievances, ultimately fostering peace and social cohesion.

Also, for meaningful change to occur, it is crucial for authorities to exemplify fairness and actively discourage patterns of injustice, hardship, and oppression within society. When leaders uphold and model equitable practices, they set the standard for the wider community, fostering an environment where respect for justice and the rule of law can flourish.

Thirdly, it is crucial to reject divisive strategies and negative campaigning during political processes. Such actions should not only be discouraged but recognized as serious offenses, warranting appropriate legal consequences. By holding individuals accountable for promoting hostility and division, the rule of law can be strengthened, and the foundation for constructive political engagement can be laid.

An afrobarometer report states that Political violence has been part of Nigeria's history since the pre-independence era, and it constitutes an impediment to the country's national development (Ibok & Ogar, 2018; Igwe & Amadi, 2021). In addition to people killed in political violence, those who manage to escape death are displaced from their homes, live with physical injuries throughout their lives, experience post-traumatic stress disorder, and carry emotional pain that is passed down across generations (Lupu & Peisakhin, 2017). A case in point is the Nigerian civil war (1967-1970), which led to massive destruction – the story is never forgotten. Hence, political violence is better prevented than managed or resolved after its occurrence.

Addressing the culture of violence of any form in a society requires a critical examination of deeply rooted beliefs and practices. Good  efforts to change these patterns must involve education, dialogue, and collective commitment to promoting nonviolent alternatives. Through these efforts, we can build the new Nigeria we aspire to see

OLUMUYIWA Dixon: Petroleum engineer, politician, and advocate for a new Nigeria.