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- Italian Colonization in Africa
- An interview from the NGO field
- Text of the Ogoni Bill of Rights
- allAfrica.com: Nigeria: Half-Nude Women Protest Against Shell in Bayelsa
- Niger Delta pollution: Fisherman at risk amidst the oil
- The Earliest Oil War
- Reports | National Reports | Africa | Nigeria | Human Development Reports (HDR) | United Nations Development Programme (UNDP)
- The Paradox of Plenty
- allAfrica.com: Nigeria: Half-Nude Women Protest Against Shell in Bayelsa wp.me/p27dVV-pI 3 months ago
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Tag Archives: collective action
The second section of the interview (see post above) focused on the militancy in the Niger Delta and included the following questions and my responses:
1. In your opinion, what are the conditions that drive individuals toward militancy in the Niger Delta?
Poverty alone is not a causal mechanism for insurgency, nor does simply being a weak state cause collective violence. In the Niger Delta it is a two-part dynamic in which poverty amidst vast oil wealth combines with weak state apparatuses to create insurgency. The former creates the incentives and the latter provides the conditions. Niger Deltans suffer from deprivation while seeing that resources, e.g. oil profits, exist that could be bettering their lot, fostering a sense of injustice. It is easy for militant leaders to galvanize this injustice and organize it along ethnic lines due to the often contentious tribal diversity of the Delta. Then, the Nigerian government does not have the capacity or sometimes the will to stop the social disorder, creating a sense of stateless that is conducive to violence.
2. Do you believe these are the same root causes for cultism and other such violent activity in the Niger Delta region?
To an extent, but I do see the insurgency as analytically different from cultism and other forms of collective violence. The particular nature of oil drives militancy, and group violence unrelated to natural resources is in many ways a separate issue. Groups with income flows from control of oil are more likely to attract opportunistic participants, make insurgents like those of MEND primarily economic actors (insurgents have not been ideologically driven for many years, if they ever were). Unlike cultism and other forms of collective violence, militancy requires clear leadership, sustained engagement, access to arms, and it must have a local population on which it can rely on for resources (Weinstein 2006). On the other hand, other collective violence campaigns unrelated to oil can arise more sporadically, use fewer or homemade weapons, and I think can have more porous membership networks.
3. What expectations do you think that the Amnesty Program created for ex-militants and their communities?
From my observations, there was little expectation among the average Niger Deltan that the Amnesty would have a lasting impact on the insurgency in the long-term, because the number of men who could pass through the program was far fewer than the number of unemployed youths attracted to militant engagement. Militants themselves could have been hopeful for personal gains, but that was an individual aspiration.
4. Since after the declaration of the Amnesty Program, have you seen any positive service delivery or infrastructural changes in the region?
No. From what I understand, the Amnesty Program has provided stipends and job training for former militants, but has not affected service delivery for communities.
5.What do you think will happen in the region after the Amnesty Program ends in 2015?
When the Amnesty Program ends in 2015, insurgency will go up to its previous levels since the overall conditions that led to start of insurgency, such as rampant unemployment, have not changed. The problem with the amnesty is that creating some jobs does not stop violence. Job creation temporarily lowers rates of violence because employment pulls non-committed militants away from the movement and simply keeps more men busy so they have less time for violence, but in a region with such poverty and lawlessness there will always be more recruits to replace those who join an amnesty. Obviously if every Nigerian was gainfully employed with a good standard of living then that would presumably end the insurgency, since violence is generally inversely proportional to economic development. For me however, the sheer number of unemployed men in the Delta, surely hovering around 50%, will always outpace any increase in the number of local jobs created with any government program, so as one militant leaves the movement another one will replace him. So, theoretically non-oil jobs would probably end violence but realistically that would be improbably just based on the population number of the Delta. The Amnesty Program has always just been a temporary fix in which insurgents were paid to stop engaging in violence.
The BBC has reported that at least 100 people have been charged with treason in south-eastern Nigeria after a march supporting independence for Biafra, their lawyer says. Igbo members of the Biafran Zionist Movement (BZM) declared independence from Yoruba- and Haused-dominated Nigeria, raised the Biafran flag and then marched through the region’s main town of Enugu over the weekend, the Igbo stronghold during the Biafran War. Most of those arrested were young men, many sons of former Biafran fighters, but some were veterans of the war themselves. They were all remanded in custody.
More than one million people died during the 1967-70 Biafran conflict – mostly from hunger and disease. Political scientists debate whether the term “war” accurately describes the conflict. To be a “war” a certain percentage of deaths must occur on each side, and nearly the all the deaths occurred among Igbos and nearly all were due to the national government and its allies cutting off food and medical supplies to Igbo communities.
The BZM first gathered on Sunday to mark the birthday of former Biafran leader Chukwuemeka Ojukwu, who died in November 2011 and was buried in Enugu in March. His burial revived some cries for independence. The BBC (from Lagos, and not Enugu mind you) says that 45 years after the Biafran flag was first raised – an action which sparked Nigeria’s civil war – a small number of separatists still keep their dream alive, despite the threat of being charged with treason.
Biafran War 1967-1970
- 1960: Nigeria gains independence from the UK
- 1967: South-eastern portion of Nigeria secedes as Republic of Biafra on 30 May
- Biafra dominated by Igbo ethnic group
- Home to much of Nigeria’s oil
- Nigerian army blockades Biafra and more than a million people die through famine, disease and fighting
- 1970: Biafran government surrenders
Some recently released books and films have increased attention to Biafra. The war has been put back in the spotlight as the renowned Nigerian writer Chinua Achebe, arguably the greatest male writer in Nigeria with Wole Soyinka, has just released his memoirs of the conflict. Igbo-American Chimanada Adichie’s amazing novel Half a Yellow Sun is being made into an American film, as this traumatic period of Nigeria’s history is set to reach a wider audience. The title refers to the flag created for the shortly independent republics of Biafra. The film stars Thandy Newton and was filmed primarily in Calabar, with my friends working as extras on set. Far less impressive, the Jeta Amata’s movie Black November is soon to be released starring Mickey Rouke, Viviva A. Fox, and Kim Basinger, which is an effort to take Nollywood mainstream to Hollywood. Based on the ridiculous trailer I almost hope no one goes to see the unrealistic portrayal of the oil conflict. Oil was a key impetus to the start of the Biafran War and control over reserves undergirded much of the struggle over Nigerian territory in the late 1960s, but I doubt the average viewer will think enough about the movie to be able to link natural resources to conflict.
- Mass arrests over Biafra protest (bbc.co.uk)
- Remembering Biafra (nytimes.com)
- ESSAY By Chinua Achebe : The Genocidal Biafran War Still Haunts Nigeria (igbokwenuradio.wordpress.com)
Last week was historic for the International Criminal Court. It marked the pre-trial of the case against Laurent Gbagbo, the first former head of state to ever face charges in the ICC. I arrived on Tuesday simply hoping to see the inside of the building, but instead spent the afternoon watching demonstrators clash with Dutch police, and each other.
I was familiar with the Gbagbo case before I arrived and it was a simply a coincidence that my visit coincided with the first day of his pre-trial, which he did not attend. I knew that Gbagbo was installed as President of Cote d’Ivoire in 2000 and was in power during the 2002 civil war that split the country into politically contentious north and south regions. He served for a decade, based mostly on his continual stalling of his second election, and when Alassane Outtara was declared the winner of the 2010 elections Gbagbo refused to step down. He and his supporters argued that Outtara rigged the election (which is really hard to do unless the candidate is the incumbent) and Gbagbo swore himself into office again, despite that international observers called the voting more-or-less fair and that Gbagbo had already serve the equivalent of the constitutional limit of two five-year terms. Cote d’Ivoire became an even more volatile place in November 2010 when both Gbagbo and Outtara began to use violence to ensure their respective presidencies. The post-election conflict received the most media attention when a mass grave was discovered containing the bodies of known Outtara supporters.
According to the Case Information Sheet on “Situation in the Cote d’Ivoire: The Prosecutor v. Laurent Gbagbo” provided to me at the ICC’s front desk, pro-Gbagbo forces purportedly used widespread and systematic attacks against specific ethnic or religious communities that were supporting Outtara. The ICC is alleging that murder, rape and other sexual violence, persecution, and other inhuman acts were committed over an extended time period and over large geographic areas (I’m using the ICC’s wording). Gbagbo is being called an indirect co-perpetrator for four counts of crimes against humanity. Although Cote d’Ivoire is not party to the Rome State that founded the ICC, it accepted its jurisdiction in April 2003, which was ironically under Gbagbo’s regime. Outtara reconfirmed the country’s acceptance of this jurisdiction and at the end of last year the former President was arrested in the capital of Abidjan and transferred to The Hague. He has been fit to stand trial, and after being found indigent, the Court has borne the cost of his Defense.
Based on the violence that has occurred in Cote d’Ivoire over the last decade and the 2010 election strife, I was not totally surprised to see a rally outside the ICC on Tuesday. I became confused though when I approached the demonstration to see participants wearing t-shirts saying “Free Gbagbo” and holding banners calling Gbagbo a political prisoner. I initially assumed the 200+ demonstrators were there to see justice served against a tyrant, but on the contrary, they were loyal to Gbagbo and had come to support him.
I spent an hour or so talking with various protesters. Although a good number lived in the Netherlands, most seemed to have come from all over Western Europe, telling me they spent the night on buses from London, Paris, Berlin, and Milan to attend and would turn around and get back on the bus that same afternoon. I heard a litany of reasons for their presence there, with the most simple being that Gbagbo was a family friend or that he was born in the same community as the protester. Some said they came out because they felt he would be a better ruler than Outtara, while others felt he had been a scapegoat for an out-of-control military that acted of its own accord. Many voiced anger that Gbagbo’s inner circle have all been imprisoned under Outtara, including the former First Lady Simone Hehivet Gbagbo, his son, Michel Gbagbo, and former Prime Minister Pascal Affi N’Guessan. Many chanted about one-sided justice, in which both sides had committed violence yet only Gbagbo was arrested. I was handed a leaflet calling the 2010 election a France-backed coup, a form of neocolonialism. A different leaflet I received showed graphic photos of dead bodies from a massacre that allegedly occurred on July 20, 2012, captions stating that Ouattara used the military to burn opponents alive and that he had established concentration camps. Another Ivorian-French man at the rally gave me an information sheet that had nothing to do with the 2010 election violence at all, but rather was demanding an answer as to who was responsible for the November 2004 bombing of a French military camp in Bouaké, which killed 9 French soldiers, one American civilian, and injured 38 others. The pro-Gbagbo demonstration simply gave him an audience and platform he needed to get his message across.
Here is some footage I took of the rally in its early hours when it was at its calmest:
With an ever-increasing population of 163 million people, Nigeria has a lot of consumers. Nigeria also has a lot of business entrepreneurs. Nigeria also has a lot of money. So how is it that people with all the ingredients for developing their economy still live on an average of $2 a day?
In The Mystery of Capital: Why Capitalism Triumphs in the West and Fails Everywhere Else, Hernando de Soto has an idea. He argues that a lack of legally protected property rights in the global south impedes people’s ability to transform their meager assets into greater capital. Poor countries have the “stuff” necessary to not be poor, but because their stuff isn’t legally legitimate they can’t buy, sell, or trade that stuff in order to build up the economy. They remain in this rut of dead capital. For example, the rural-to-urban migrants living in self-made islands around Lagos may have shacks worth hundreds or even thousands of dollars, but because they do not legally own that property in the eyes of the state, they cannot take out loans against their property in order to make larger investments.
In contrast, property rights in Western law create beneficial economic effects that undergird the health of European and the American economies. He writes that Western law fixes the value of assets, puts all asset information in one place, tracks and protects transactions, and makes assets “fungible,” meaning that they can be modified to suit different types of transactions. Additionally, it networks business agents so they can engage in transactions that build more capital as well as makes business people accountable for their practices, accountability that is sorely lacking in Nigeria.
In reading, I wondered how I could apply his argument to my analysis of law in rural Niger Delta. I remembered that one of the common themes in my interviews with protesting women was their sense of injustice that the state and oil companies had extracted crude on their property without consulting or compensating them. When I asked them if they owned the land, a first cluster of women said that they did, but their grandfather has passed away and he was the last elder who could attest to it, or they had lost their deeds decades ago, or that they had inherited it based on a public agreement.
A second cluster didn’t have titles per say, but that it was theirs “collectively” as Ogoni people. I wondered why in their minds it didn’t belong to just the people of the village, or Rivers State people, or Niger Delta people. Some also said that the land was theirs personally because their family had farmed on it for many years. As an urban American, I didn’t understand these responses initially.
The answer is social contract. Property and rights are socially constructed first, and then legitimated in formal written law second. In rural villages property disputes are resolved by asking the eldest community member where they remember boundaries being drawn or which family they remember as being the owner; land titles filed with the state are not the basis of ownership necessarily. For the second cluster, this land was “Ogoni property” long before the advent of the post-independence Nigeria legal system, and for them their ownership based on social contract will always remain more salient that the modern state’s claim to that same land. When the federal government or oil companies use that land as if it belonged to the state, Nigerians view that property use as illegitimate and thus engage in collective action.
The women who claimed to own their land because they had farmed it are in good company. When settlers were initially dividing up vast tracts of American land two centuries ago, they gained official titles based on the idea that the land belonged to them because they had made use of it. However, American pioneers had the benefit of staking claim to virgin territory in the legal sense. Deltans’s claims are obfuscated by legal pluralism, their pre-existing social contracts co-existing with formal Nigerian law derived from British common law as well as foreign companies’ claims to access that land. It is therefore not surprising that such frustration and feelings of violation would have lead to collective demonstrations in the area over the past twenty years.
To de Soto’s point, Deltans have assets, e.g. huts, houses, farmland, etc. But, they can’t officially prove so because they long ago lost their titles or don’t have the literacy necessary to file paperwork, or most commonly, because Nigerian government bureaucracy is so unnavigable that people are forced to work and live extralegally. Functioning outside of the protections of law limits their ability to utilize their property in ways that drive the economy, e.g. they can’t use property as collateral on a loan or apply to open a legal business if they don’t “own” the property. Law is supposed to fit the needs of its people, but Nigerians have been forced to fit into the confines of a post-independence legal order that does not have a foundation in social practices. And that, it could be argued, is a big part of why so many Nigerians are still so poor.
For a critical look at de Soto’s book, see the New York Times Book Reviews.
Although the deadline for applications has passed, APSA will have its Africa Workshop at the University of Botswana, July 15-27, 2012. The theme is “Local Communities and the State in Africa.” The workshop is targeted principally at university and college political science faculty residing in Africa, who have completed their Ph.D. and are in the early stages of their academic career. Up to 22 Africa-based fellows will be selected. Four advanced Ph.D. students residing in the United States will also be accepted. See: 2012 APSA Africa Workshop.
I had the lucky timing to arrive to Bane, Nigeria, the hometown of Saro-Wiwa, on a Thursday morning. This was fortunate because every Thursday at 6 a.m. the women of the area, and a few men as well, conduct their weekly prayers and fasting at Saro-Wiwa’s tomb. The event lasts until the afternoon, and includes singing, dancing, reading of bible passages, and even a nap when the temperatures rise. It is a sight to behold, a completely unforgettable experience to be a part of.
Before Saro-Wiwa’s death in 1995, members of the Ogoni movement fasted with him once a week. After his execution the gathering became more popular and community women incorporated prayers to a greater degree. Today, around 25 women continue to gather once a week and it has become almost indistinguishable from a Christian church service. The attendees take turns touching the grave, the language used is derived heavily from the bible, and women refer to Saro-Wiwa as a martyred living Christ. Their purpose in coming together is to pray for another “messiah” (their term) to bring them out of their conditions of poverty. They also spend all day Sunday at church as well, meaning that two whole days per week are spent in worship for some of them. They bring all Ogoni flags designed by Wiwa, all wear matching t-shirts depicting Ogoni pride logos, and some also have matching wrapper tied around their waists. Because of the high level of Ogoni identity inherent in the prayers, I was happily surprised at how open the worshipers were to an outsider like I am. I gave a speech about my interest in Niger Deltan history, answered their questions, and they welcomed me warmly.
The two days per year when the tomb is visited most are November 10, the anniversary of Saro-Wiwa’s death, and Ogoni Day on January 4, which attracted a reported quarter million people on its first celebration in 1993. The grave site is kept locked and sometimes guarded on days other than Thursdays and these two holidays, so my arrival couldn’t have been more fortuitous.