Reconciling Survival with Salvation

RECONCILING SURVIVAL WITH SALVATION

by Eromose Ileso

The cliché that unfolds like a smoke from the chimney of many places is that the means justifies the end. Yet, the question remains whether a moral high ground should always be pursued when trying to evaluate what type of means leads to an end? 

To many the crave for survival from a difficult situation most times leads to a relegation of moral standards which in itself means many do not bother about salvation when it comes to the issue of survival. This has fostered a situation where many pursue a means that is not pure to achieve their desired end. That is one side of the coin. The other side of the coin is a situation where a person finds himself in a situation which he cannot explain, as the scenario below depicts.

A man gets both his limbs amputated as a result of an accident. When you approach him by saying, give your life to Christ and you would have the opportunity of walking with Jesus in heaven. For a man that just lost his limbs, telling him about walking seems fanciful at best at such a moment. 

The realist in the amputee, first and foremost is to survive and where possible put is life back on track, and most probably not a narrative on salvation. Though, the state of mind of such a person ultimately determines whether he would readily take the salvation narrative to heart. No doubt to a realist the first instinct is pursuing a course of survival, but one who has the graces to see beyond it would embrace salvation in spite of the complicated nature of such a situation.

Coming down to a more common appraisal in daily life is this: There are many in the society today who are jobless. And they find themselves in a forlorn situation. Most persons in such situation pursue a survival first instinct before salvation comes into play. To this extent they often pursue any road of survival whether or not it furthers the cause of moral insolvency. It is not unusual to see many engage in many nefarious activities all in a bid to survive thereby relegating salvation to the back burner.

Though, from the parlance of divinity, it is never a good thing to sacrifice salvation at the altar of survival. Yet, many in today's society do not care. All they concern themselves about is to irk out a living. 

Yet, this is not to say that there are no persons who do not see salvation as a first option no matter the situation.

Why there is never a justification for engaging in activities that is against morality and law when trying to survive, a question however springs to mind, would the society blame a person who steals to satisfy is hunger? 

Islamic Law provides a window of escape in such situation. It exempts a person who steals because of hunger from the prescribed punishment of stealing. Most people that steal for hunger are usually amoral; choosing instead to satisfy their belly before bearing what consequences awaits them. Yet stealing for whatever reason is immoral.

The cliché that the quickest way to a man's loyalty is through his belly hold sway. Which means many will prioritize their personal needs via trying to survive. This is were survival comes into it. The reality is that many people cannot attain stability in their lives if their very survival is threatened by a lack of the basic things of life.

When trying to a draw a line between salvation and survival, many in the society today, wants to survive first before they seek salvation.

In reality, you cannot blame such a person who assumes that position by being judgmental. Because in hindsight, it is difficult to say to a man who has not eaten anything for days, that he should give his life to Christ and that God will put food on his table. For such a man, at that moment, such narrative is illogical to him. It is survival first, and giving such a person food at the first instance eventually makes the salvation message to be readily acceptable. 

Jesus Christ recognized this while on earth through the miracle of the five loaves and two fishes after teaching the multitude that where gathered.

Without doubt the nature of a society vis-à-vis the standard of living determines how people approach these two issues. There will always be persons who will do anything to survive whether it defeats morals before they countenance salvation.

It takes the graces to seek salvation in a path of labyrinth.

Some will say salvation can be sought at anytime as survival is it first, even when the eyes might close and never opens by which time salvation becomes eternally impossible.

USELU: A SODDEN SUBURB ON A SLIPPERY SLOPE

USELU: A SODDEN SUBURB ON A SLIPPERY SLOPE

by Eromose Ileso

A picture they say speaks more than a thousand words, so does the bare mention of a place evokes a meaning or description of some sort to the subconscious of many. 

For example, the mention of Rio de Janeiro in Brazil sparks an image of the popular Copacabana beach, so does Paris echoes images of the Eiffel Tower, the mention of Cairo elicits legends of the pyramids, while the River Thames and the Big Ben would forever be associated with London. And landmarks of such nature dots cities across the world by which their identity becomes known.

Conversely, when most cities are mentioned, they evoke positive images, even if not all can boast of such good attributes, but there are some areas that have become forever associated with negativity, that the entire social vices one can conjure up in the books of dark arts are linked with such places. And such is the state of a suburb in the city of Benin City called Uselu.

The mention of Uselu evokes an immediate fright in the minds of those that have had unsavoury experiences there. It used to be a suburb associated with persons who were embolden by the nature of the environment by the way they channeled difficult experiences to positive use to better their lives. 

But those good mannered traits of channeling difficult experience to mold lives are well and truly gone, with the recent trend now a case of teenagers and youths becoming kingpins of cult groups, while firearms is to them, what gloves are to a goalkeeper in a football team.

While Uselu has always been associated with unsavoury things, it has assumed a different dimension in recent years especially with the proliferation of street cult groups over the years.

For a start, Uselu is not just a suburb in the ancient city of Benin; it is one that has a strong historical significance in the annals of the Benin Kingdom. The heir to the throne of Oba of Benin traditionally lives there, and assumes the title of Ediaken of Uselu. Traditionally, there is a rite of passage that is done by the would be Oba in Uselu on a span of land called the Traditional Ground before the Oba assumes the throne, he has to walk through that place to the palace.

With such significance, you would think such a place would be a scenery to behold to anybody, but what is on ground is a place that has itself been forsaken by nature. It is a suburb that is on a slope, but it is not noticeable until it rains.

When the heavens opens, the place becomes a deluge which could easily be described as River Uselu. From the spans through the Benin-Lagos Expressway, through the interior of Anigboro street, Ebo street, Ediaken Primary School road, Second Federal Road (a road that is not passable whether in rainy or dry season, during the rains, it could best be described as a mangrove forest), down to the back of Oluwa Primary School, it is a tale of woes whenever it rains. 

To highlight how bad the situation is, ninety percent of Uselu is always under water when there is heavy downpour.

Yet this is just nature's disservice to that part of the city because of it topography, as well as government insensitivity.

However, that is nature, yet the other part has little to do with nature's script. The street cults, the avalanche of cult related killings, the arm robberies, the burglaries, and all the social vices you can think of are like water you drink in Uselu. To better understand the free reign of the dark acts there, a description of what regularly happens is necessary.

A bus coming from Lagos stopped over at a filling Station in Uselu just a few yards from the popular Uselu Shell, a passenger was to alight there, but before he could get down, the driver went into a rage, "Uselu is a bad and useless place" he said, "my friend was robbed here, and his relative killed." "Why would people stay here" he queried, the person alighting from the bus had to pretend that he does not live in that area. The driver's account is what Uselu is and has become.

For instance, a man was recently shot in front of his house early this month, in trying to prevent being shot in his head he used his right hand as a shield to protect it, as at today he has lost that hand to amputation after the bullets damaged several tissues.

Then there is the robbery incident where everybody was robbed in a house whether phones, money, and all, nothing was spared at 5am, with the robbers all masked, which draw strong lines that they are boys from within the community.

On the other hand, robberies between 7-9pm are regular recurrences. While some are lucky to escape with just being robbed, other robbery incidents have been followed by fatalities.

The number of teenagers and youths who are cultist there are on the increase, flexing of muscles are regular occurrences when there are tensions brewing between cult groups, but you will not see muscles being flexed in a manner befitting a wrestling bout, rather its a case of the person that can fire the first shot from whatever firearm to send their victim to the state of thy Kingdom come. Baby faced teenagers could be mistaken with an air of innocence that paints a picture that they cannot hurt a fly, but in the dark acts, they could be seen turning a male-man into an object of ridicule if care is not taken. 

Whatever the picture paints of the suburb of Uselu, it is one frost with a web of negativity, even the hand of nature has not been kind to that part of the city, neither has the environment being kind to persons that grew up there, this is not to say there are no good mannered people with strong morals there, so also it can be said that good things and good persons have come out of the place, but they are diminishing by the day.

To complicate the state of Uselu, it is a place lacking in government presence despite it being a Local government headquarters. It is a place crying out for a police station to be sited there because of the high crime rate, although there are at least three police stations (Textile Mill Road, Okhoro and New Benin Police stations) that could easily be called upon when there is trouble, due to distance, the deed of the deviants would have been done before they arrive.

The question now is who and what can salvage Uselu from the hands of the deranged and deviants? And can it ever assume a different description to what it is today? As Bob Dylan puts it, the answer my friend is blowing in the winds. 

Who is a neighbour in the present Nigerian Context?

    

Who is a neighbour in the present Nigerian Context? by Eromose Ileso 

The present maze of security challenges that is bedeviling the country has brought to the fore a re-assessment of some tenets and chequered value system that were the hallmark of the society in the years past.

Although, there were and still are several moral tenets and norms in the society where a neighbour could easily ask a stranger or any body for that matter mostly in local parlance by saying:

‘Where you dey go’‘Wetin una dey look for’‘where una come from’‘Wetin you dey do for here’ and the list is endless.   

These were questions that were common place on the lips of neighbours in the days where you could sleep in the veranda of your house during a heat wave without fear of anything or even raise the curtains and open the windows of your room. And it was also the days were hedges of flowers were the fences you find in the front of different houses. But unfortunately, those days have long gone.

The present state of things has made many to go inside their shells because of fear of the unknown.

The question then is, in the present day Nigeria, who then is a neighbour?

From a biblical perspective, in the book of Luke 10:29-37

A lawyer asked Jesus Christ the same question. Speaking through a story Jesus answered thus:

  But he, willing to justify himself, said unto Jesus, And who is my neighbour?

 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.

 And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side.

 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.

 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,

 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.

 And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.

 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?

 And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.

This bible scenario as depicted by Jesus’ encounter with the said lawyer plays out on a daily basis in every nook and corner of the Nigerian society in different situations. It was easy to identify who the true neighbour was in that bible story.

However, in the Nigerian context today, the very fact that the fabric of the society has changed, the concept of what constitute a neighbour has completely been redefined. Many see things through their own eyes and not through the eye of others. And, as a result as humans we see things as we are from where we are. As such, to many, a neighbour is one who minds is own business and will not mingle in the affairs of others be it good or bad.

The reason for this kind of disposition is not far fetched. How do you reconcile these scenarios with the issue of who truly is a neighbour.

Firstly, a motorist who aids a gun shot victim involved in a robbery incident ends up being arrested by the police as a suspect in the robbery incident. Such a person ends up posting bail with a huge amount of money on the ground of trying to be a good and moral person.

A person who gives information and intelligence report to security agents ends up being revealed as the source of such information through the connivance of the same security agents, and the person ends up being made a scapegoat by men of the underworld.

A man traveling on the highway noticed a supposed pregnant woman on the side of the road who pretends to be in labour pains, but as it turns out, she was a part of a robbery gang plotting for a victim that would fall into their trap.

A whistle blower who reveals the menace of under hand dealings in an office ends up being relieved of is appointment.

A mechanic who tried to mediate and separate two warring parties on the grounds that one of them is his house mate eventually ends up being arrested by the police at the scene of the fighting after others had fled the place and left behind a bag that contained fire arms. He is still languishing in prison.

A prominent person who is a philanthropist ends up being kidnapped without recourse to is acts of kindness.

And to a person who gives a lift to others and ends up falling victim of arm robbery attack through the antics of those being helped.

The list of scenarios is endless.

To those who have been victims of such real life scenarios, in the long run being a neighbour means staying on your own and not getting involved in the affairs or activities of others. To them, it is a case of once beaten, twice shy.

It is often common place to hear third parties say in local parlance especially when a person who tried to lend a helping hand ends up being a victim to those being helped.

You often hear words like: ‘ na over sabi dey worry am, wetin make am no mind in own business’ another could be ‘others no pass the same road, why ebi say na only he wan come stop. Too know na worry am’ the bashing usually goes on for a while as most would refuse to see reason with the person who tried to be of help to a fallen comrade.

The situation is made worse with the present state of security challenges facing the country. This has caused many to completely re define who a neighbour is not minding what the Holy book says.

These are antitheses of what Nigeria has turned into. And who would blame those who have stayed away from being of help to others because of what they have experienced in the past. 

Despite this, many have defiled the odds to continue to be agents of change in a challenging society as ours. Many Nigerians still go to appreciable length to give a befitting meaning to the word neighbour.

Increasing Sharks of Rape and Paedophiles in a Sea of Incest: A Nation's Institutions Idlying around the harbour

Increasing Sharks of Rape and Paedophiles in a Sea of Incest: A Nation's Institutions Idlying around the harbour by Eromose Ileso

Evolution is a gradual process of change that could either be good or bad. It could be as bad as the effects of climate change that has brought devastating consequences to some climes. Like in most places, the Nigerian society is currently experiencing an evolution albeit one that was a thing of opprobrium in the past, and still is, but has not stopped it from happening frequently.

Society changes in relation to the unfolding dynamics in the behavioural pattern of it people. Though, when these changes in behavioural pattern becomes one that offends the faculties, it becomes imperative that the society through it institutions should find a way to stem such a tide.

The issue of rape has become like the flowing waters of the Victoria Falls that never stops when before it was a case of looking for vegetation in the Sahara desert. 

The frequency of rape cases in Nigeria has assumed a disturbing trend. Bad enough most of these cases go unreported to the relevant authorities because of the stigma attached to it. And if they do, it becomes a bad case as all evidence pointing to the rapist would have gone, when the victim does not follow the proper channels.( Proper channels here means reporting the case to the police, who takes the victim for examination in a government hospital to confirm the sexual assault which is used as evidence against the suspect. But most victims go home take their bath before reporting the incident, at which time, the evidence is gone) 

As if that is not bad enough, joining in the swings are loads of peadophiles who have become like vultures. Recently a seventy year old man was sent to several years in jail by a Magistrate court in Benin for raping a five year old child. And the list is endless, with the alarming rate of adults defiling defenceless children. There is virtually no week that goes by that you do not hear or read of such gory stories.

A sad one in Lagos was about a man who a child was fond off because of his nefarious actions. Anytime, the child cries in the absence of his mother, he immediately respond to the cuddle of the man. Unknown to other inhabitants, when the man is alone with the child he feeds his sperm to him, just as a mother breast feeds her child. The baby accepts thinking it breast milk. Upon a doctor's examination when the baby was sick, it was discovered that his internal organs were filled with sperm. The man was arrested after he was later caught in the act.  

The question remains what has caused such negative evolution in the behavioural patterns of some Nigerian men?

Why will a full grown man choose to satisfy whatever sex drive he has with an infant child? It does not take a microscope to see that there are many sick minds walking the streets, but from the outside they look very normal.

Another is the case of incest which is a taboo in all cultures. It has itself become news that moves frequently like the Eurostar trains that crosses the English Channel to France. Instances abound of this unpardonable and nonsensical behaviour from fathers, and in some instances, mothers, brothers and sisters alike.

In a suburb of Benin, a caller called into a radio programme to report how a man abuses his daughter after inducing her with drugs, she has had two abortions by her father. This again reveals countless other scenarios too numerous to mention. It has become so rampant that many just give it a wave of the hand like it nothing whenever a new case comes to light. This disturbing trend has continued in spite of the increased awareness of these things.

Nigeria has never been a society without laws; rather the institutions saddled with the responsibility of implementing these laws are as weak as a feeble bird that just fell into a well.

The Criminal Code Act and the Penal Code Act prescribes punishments for crimes for Southern and Northern Nigeria respectively. Section 358 and Section 283 of both Acts provides for life in imprisonment for any man who rapes a woman.

However, there is an exemption for those capable of committing rape. Section 30 of the Criminal Code Act states that a boy under the age of twelve is incapable of rape. The reason for this provision is based on the assumption that a boy at that age is incapable of having sexual intercourse. But such an assumption is based purely on law, and not on medical evidence judging by the current turn of events.

The punishment for rape is clearly spelt out in both laws above. But the issue of incest is quite worrisome as there is no where in the Criminal Code Act where punishment is prescribed for incest. But in the former Eastern States which makes up the current Anambra, Enugu, Imo, Abia and Ebonyi States, the Punishment of Incest Law, Cap 110, Laws of Eastern Nigeria 1963 provides for punishment for incest. While Section 390 of the Penal Code Act provides for a punishment of a term of imprisonment which may extend to seven years and the person shall also be liable to a fine.

On the issue of defilement of young girls above the age of thirteen years and under sixteen years, Section 221 of the Criminal Code Act provides for a punishment of two years. But this particular provision has been overtaken by time and events, as defilement carried out by criminal minded elements now affect children who are as low as two years of age. 

Although, offenders can be charged for indecent assault under Section 360 of the Criminal Code which is termed a misdemeanour (minor offence) with a punishment of a miserly two years. it has become necessary for punishment accorded to sexual offences to be realigned with present realities.

However, Section 137 of the Criminal Code Law of Lagos State 2011 gives a wider scope to defilement by stating that any person who has sexual intercourse with a child is guilty of a felony and is liable to imprisonment for life.

In spite of this, the laws in our climes have still fallen short of the events that are happening daily. There are several scenarios that our present criminal laws did not contemplate. This is why it has become imperative that proactive steps are taken to align these laws with present realities. Especially as regard the increasing defilement of under age girls within the ages of two and above. A measure should be in place that should see such offenders not only tried, convicted, but also sent for psychiatric evaluation.

Yet as the theme above, the laws and the agencies saddled with the responsibilities of upholding these laws remain a vessel idlying in the harbour while, the victims of rape and other sexual crimes wallow in the sea awaiting a rescue that may never come.

Benin City: From the Ambience of Street Credibility to the ambush of Street Cultism

Benin City: From the Ambience of Street Credibility to the ambush of Street Cultism by Eromose Ileso

The streets of the ancient city of Benin the capital of Edo state, old Bendel state and the Former Mid Western Region used to be a place where serenity reigns to a certain degree. It was a place where healthy competition for educational achievement was the pursuit of majority of the youths especially in the days when the Bendel and later Edo state Library Board was still a semblance of a library. 

In the different locations where these libraries were, there was a striving verve for a pursuit of excellence through studying. A case in point was the library located in the suburb of Okhoro. This library aided in shaping the educational destinies of various youths that lived in this area of the city when it was still functional. And many including this writer could attest to that fact. The library had two sections: a general reading section, and also a section that housed different books on various subjects.

It was easy then to see youths who after their daily school activities would proceed to the library after their domestic chores. The place was a Mecca of some sort especially during examination period. It was a place for the serious minded and the indolent. They all converged to do justice to their books. The indolent eventually ended up being influenced by the positivism of the serious ones who saw reading and studying as a tool to unravel the miseries of their life.

Besides the library, there was a striving artisan industry which was a glowing way by which those who could not cope with school education either by reason of finance or their inability to cope with the rigours of education. 

Those in this category where able to build a profession for themselves in the areas of being involved in carpentry, welding, mechanical, electrical , technical works, fashion designing  and learning the trade of buying and selling in different goods. It was easy to see those involved in this taking to it as a duck takes to water. It was a case of verve and fervour from those who found their way to this part of the divide in whatever circumstances it was that took them there.

In a nutshell, the library and artisanship were avenues through which youths and teenagers alike could channel their energies for the improvement of their lives.

Another very important tool that many used to occupy themselves besides education and artisanship was sports especially football. There were several known centres that were breeding grounds for emerging talents to display their skills. Areas like Iyaba Street in the Suburb of New Benin where the playing field inside the popular third cemetery was a field akin to the theatre of dreams. And it was from there the dreams of footballers like Yakubu Aiyegbeni were realized. That field today now houses a health centre and a wood processing industry. But, it still being used for football. AmbroseVansekin remains a regular visitor to the field.

Sadly the library and many other things highlighted above that were avenues through which youths could occupy themselves have all been confined to the vehicle of historical oblivion where the scenario now is a case of replaying the cards of nostalgia.

Although, there were remote and immediate causes which made things to go bad. 

Two significant issues accounted for why things have nosedived.

Firstly, the military administration of Adamu Iyam in 1994 and 1995 made several government agencies to be self sustaining without funding from the government. This complicated policy affected the running of the library board in Edo state. They could no longer sustain the previous template and several of its complexes were closed with workers going unpaid for months. The collapse of the library system in the state gradually eroded the reading culture prevalent in the past and a vacuum began to emerge and the spare time the youth had had to be spent one way or the other.

Besides that, the massive retrenchment carried out by that administration affected the growth of education in the State. A particular teacher known to this writer eventually resorted to selling wood and planks to keep life moving and that’s what that teacher still does till date.

The collapse of the school system brought about an educational vacuum that affected the psyche of students and teachers alike.

The vacuum spilled over and of major significance to the present state of affairs in the streets of Benin was the domino effect of what transpired in a particular institution in the city several years ago.

The Vice Chancellorship of Professor Aburime Anao of the University of Benin embarked on a policy of public renunciation of cultism from students who were members of different cult groups with an incentive of amnesty granted to them.

This policy while novel in outcome at the time it was implemented eventually led to a vacuum just like the vacuum created by the collapsed educational system, and the only way this vacuum could be filled was via the streets. The streets became a breeding ground where willing and unwilling youths were recruited and inducted into various groups as activities in different campuses scaled down due to the public renunciation.

Today in most suburbs of the city, you could easily see all categories of people involved in this social menace. From primary school students and to the rampant activities of those in secondary schools where students go as far as holding teachers and the entire school to ransom. Even those in the artisanship cadre are heavily involved in it. The menace is more serious in some suburbs in the city than others.

An instance is the suburb of Uselu. Which happens to be a cathedral of street cultism where there is always an under current that flows like a time bomb which when ignited inevitably leads to nearer to thee I have come.

The present state of most youths and teenagers in the city is no longer a case of going to library after school or on weekends, combining school with artisanship or attending lecture houses whose retainer where to sharpen the skills of students. 

Rather the situation now is a case of bickering amongst youths. It is on record that cult related killings amongst youths are now rampant in the streets especially when there is a supposed ‘war’ between rival cult groups. Then you would easily notice that many would completely go into hiding and the streets suddenly become hollow for a while. When the tension dies down, those that initially disappeared into thin air would make a return like a whale that initially went into the deepest part of the ocean.

The libraries and competent lecture houses which hitherto served as avenues of transformation have been replaced by mushroom private schools and lecture houses whose main calling is to perpetuate examination malpractice in various forms and shapes.

In the areas of artisanship, the fervour from apprentice of yesteryear have been replaced by inertia and slothfulness with the get rich syndrome now the crave of the moment amongst youths. Practically nobody wants to engage in the act of artisanship in the present times.

The effect of this state of affairs in the ancient city of Benin has reshaped many lives. The past festive season also witnessed the killing of several youth as a result of the same cult activities with the police making several arrest.

It is difficult to gauge whether such a menace can be tamed for the simple reason that it is a complicated network of passages that involves many people even to the top echelons of the society.

The Reality of the Niger Delta within the framework of Nigerian Environmental Laws

    

The Reality of the Niger Delta within the framework of Nigerian Environmental Laws by Eromose Ileso

Like a journey in the saddle of embracing riches, the journey to the heart of the Niger delta is one that reveals a deluge of mineral wealth yet, so much poverty. 

Facing the East west road from the Warri around about in Delta State, you are faced with a pristine road newly laid out, but not without a reminder of the relics of the militant activities that reveals copious road blocks manned by stern looking military men. 

A first time visitor to the area would have jumped high up of oh what a beautiful road. Yet as the journey moves beyond the Ughelli axis to the swampy terrain of Patani towards Sagbama, you are faced with the reality of what the Niger delta is just at face value. The soil paints a picture of Copacabana like beach sands, yet in reality it more like dancing in clay. The never ending construction to a dual carriageway on the road shows revamped bridges and construction of new ones within vast and little tributaries. 

However, the one lane that leads toward Yenagoa and Port Harcourt which is yet to be upgraded is not a path for the faint hearted. The road is so narrow; it makes the parking lot in some homes of bourgeois like a Formula One race track. 

Yet, the dancing and merry go round of Setraco's machinery continues unabated.

 Approaching Yenagoa, on the East West road, swamps of mud houses dots both sides of the road and the flooded plains that paints a grim picture of the environment.

The proposed site for the Musa Yar'adua International Airport which has been abandoned is another case of a white elephant project brewing itself in an environment with more pressing needs.    

Turning right from the East West road, and passing the city gate of Bayelsa State in Yenagoa, the welcome sign on the gate it where it mostly ends. The gate commands more beauty than the structures along the main road into Yenagoa.

The land is mushy with water all round, with so much sand filling taking place. The city of Yenagoa reeks of one without town planning. Houses and structures are muddled up together that you begin to wonder whether it is a capital city or a shantytown.

The Structures of the Nigerian Law School, The Naval Base which has what looks like a stream inside it compound as well as the many erected signs of direction pointing you to places like Government house, Otuoke, Amassoma and the likes are a few of the highlights there. 

Along Imiringi Road, just off the Tombia round about in Yenagoa, there are several wooden foot bridges linking the houses of inhabitants not far from the city centre which reveals what kind of land it is and what it would be like when it rains. Little wonder food items are expensive in Bayelsa because there is no land for farming.

The environment and people of the Niger delta are in a difficult situation in more ways than one. The environment cannot be revamped because of oil pollution, and the people cannot live a fulfilled life without a good environment.

The framework of Nigerian environmental laws which ought to stem this tide has largely been reactionary rather than proactive. 

Besides pre-colonial and received English laws, the first holistic framework on the environment in Nigeria was as a result of the toxic waste dump in Koko in 1988 which happened in the defunct Bendel State which is now in the present Delta State. 

The damage it caused to the environment prompted the then military government to enact The Harmful Wastes (Special Criminal Provisions) Decree and the Federal Environmental Protection Agency Decree, both of 1988. These laws are now Acts of the Nigerian Parliament. However, the Federal Environmental Protection Agency Act (FEPA Act) has been repealed by the NESREA Act passed in 2007 (National Environmental Standards and regulations Enforcement Agency)
Consequently, the NESREA Act has become the primary law on environmental protection while the new Agency has replaced the old Agency.

       The Agency is meant to do amongst other things, the following:
    
      

Enforce compliance with the provisions of international agreements, protocols,

conventions and treaties on the environment, including climate change,

biodiversity, conservation, desertification, forestry, oil and gas, chemicals,

hazardous waste, ozone depletion, marine and wild life, pollution, sanitation and

such other environmental agreements as may from time to time come into force;

Enforce compliance with policies, standards, legislation and guidelines on water

quality, environmental health and sanitation, including pollution abatement;

Enforce compliance with guidelines and legislations on sustainable management

of the ecosystem, biodiversity conservation and the development of the Nigeria’s

natural resources.

Sadly looking at the vast construction taking place in the Niger Delta particularly in Bayelsa State, there is no doubt that it for the benefit of the citizenry, but the likely environmental impact of these construction work have not been considered. The sand filling going on was possible as a result of the dredging of the surrounding rivers; this has it harmful effects to the natural balance of the ecosystem.

Secondly, without the necessary environmental impact assessment, the natural water beds and bodies in the delta have been altered to the extent that areas that would have naturally retained water have been destroyed. This contributed in no small measure to the devastating floods that hit vast areas of the Niger Delta in the summer of 2012.

Already, the exploitation of the oil mineral resources have caused irreparable damage to the environment in over half a century. Yet, if the relevant environmental impact assessment is not carried out with every passing construction work, the continuous damage to the environment of the Niger Delta will continue unabated thereby leaving generations unborn at the mercy of climate change, and in effect curtailing any hope of sustainable development in the Niger Delta.