Human Rights Watch just published a report that Nigeria’s Same Sex Marriage (Prohibition) Act, 2013 (SSMPA) “encourages widespread extortion and violence.” I blogged about the similarities between Nigeria’s legislation and that of Uganda several years ago, after reading about anti-LGBT violence in East Africa. Then, anti-gay legislation was in its nascence in Nigeria, but is now codified. It encourages Nigerians to report suspicions of same-sex relationships, which can lead to jail time for those convicted. Nigeria is just one of many African countries that make the continent one of the most difficult for members of the LGBT community. Assuming that gay marriage laws are an indication of attitudes toward the gay community in general, this legislative map shows which world countries are most challenging:
Human Rights Watch just published the following:
Nigeria’s Same Sex Marriage (Prohibition) Act, 2013 (SSMPA) has made a bad situation much worse for Nigeria’s beleaguered lesbian, gay, bisexual, and transgender (LGBT) community, Human Rights Watch said in a report released today. The law has led to an increase in extortion and violence against LGBT people and imposed restrictions on nongovernmental organizations providing essential services to LGBT people in Nigeria.
The 81-page report, “‘Tell Me Where I Can Be Safe’: The Impact of Nigeria’s Same Sex Marriage (Prohibition) Act,” shows how the law, which took effect in January 2014, is used by some police officers and members of the public to legitimize abuses against LGBT people, including widespread extortion, mob violence, arbitrary arrest, torture in detention, and physical and sexual violence. The law has created opportunities for people to engage in homophobic violence without fear of legal consequences, contributing significantly to a climate of impunity for crimes against LGBT people.
“The Same Sex Marriage (Prohibition) Act effectively authorizes abuses against LGBT people,” said Wendy Isaack, LGBT rights researcher at Human Rights Watch. “While Human Rights Watch found no evidence that anyone has been prosecuted under the SSMPA, its impact has been far-reaching and severe.”
The report is based on in-depth interviews conducted between October 2015 and April 2016 with 73 LGBT people and 15 representatives of Nigeria-based nongovernmental organizations in Abuja, Lagos, and Ibadan. Human Rights Watch research indicates that since January 2014, there have been rising incidents of mob violence, with groups coming together to attack people based on their real or perceived sexual orientation or gender identity.
Former President Goodluck Jonathan passed the law, even though same-sex activity between consenting adults was already illegal and activists had not been advocating legalization of same-sex marriage. The law provides for prison terms of 14 years for anyone who enters a same-sex marriage or civil union and is so vague that “civil union” could include any form of intimate co-habitation.
The law also punishes establishing, supporting, and participating in gay organizations and public displays of affection with 10 years in prison.
The passage of the law was strongly opposed by domestic, regional, and international human rights groups, including the African Commission on Human and Peoples’ Rights. On February 5, 2014, Commissioner Reine Alapini-Gansou, the African Commission’s special rapporteur on human rights defenders in Africa, voiced concern about “physical violence, aggression, arbitrary detention and harassment carried out against human rights defenders dealing with sexual minority rights issues” in the wake of the law.
“Basically, because of this law the police treat LGBT people in any way that they please,” said an Abuja-based leader of a nongovernmental group. “They torture, force people to confess and when they hear about a gathering of men, they just head over to make arrests.”
Punitive legal environments, stigma, and discrimination based on sexual orientation and gender identity, together with high levels of physical, psychological, or sexual violence against gay men and other men who have sex with men, impedes sustainable national responses to HIV, Human Rights Watch found. When officials or national authorities, including law enforcement officials, condone and commit violence, it leads to a climate of fear that fuels human rights violations. The fear also deters gay men and other men who have sex with men from seeking and adhering to HIV prevention, treatment, care, and support services.
The law contravenes basic tenets of the Nigerian Constitution and violates several human rights treaties that Nigeria has ratified. In April 2014, the African Commission adopted its groundbreaking resolution 275, calling on governments to prevent and punish all forms of violence targeting people on the basis of their real or imputed sexual orientation or gender identity. In November 2015, the African Commission urged the Nigerian government to review the law, to prohibit violence on the basis of sexual orientation and gender identity, and to ensure access to HIV prevention, treatment, and care services for LGBT individuals.
Nigerian authorities should act swiftly to protect LGBT people from violence, whether by state or non-state actors. Law enforcement officials should act without delay to stop all forms of abuse and violence against LGBT people, and ensure that LGBT victims of violence can file criminal complaints against their attackers.
The government of Nigeria should repeal the specific provisions of the Same Sex Marriage (Prohibition) Act that criminalize forming and supporting LGBT organizations and ensure that key populations, including gay men, men who have sex with men, and transgender people have access to HIV services, care, and treatment.
“LGBT people in Nigeria are not advocating for same-sex marriage, but they want the violence to stop and for human rights defenders and organizations that provide services to LGBT people to be able to operate without fear,” Isaack said. “Nigeria should respond to the African Commission’s recommendation to review the law, rather than remaining silent about the human rights abuses LGBT people are facing.”
Since this blog discussed the Ogoni oil struggle in-depth last year, it seemed prudent to post the text of the 1990 Ogoni Bill of Rights. It was well-known among the Ogonis when Ken Saro-Wiwa presented it to the Nigerian Government, and is often mentioned in conversations today. Although it holds no legal weight, it retains immense symbolic power and Ogonis mentioned it frequently to me during my field work. It called for greater autonomy in the form political control of Ogoni affairs by Ogoni people, greater federal representation, and control and use of a fair proportion of Ogoni economic resources, e.g. oil, for Ogoni development.
THE OGONI BILL OF RIGHTS PRESENTED TO THE GOVERNMENT AND PEOPLE OF NIGERIA,
WITH AN APPEAL TO THE INTERNATIONAL COMMUNITY by The Movement for the Survival of the Ogoni People (MOSOP), December, 1991
In August 1990 the Chiefs and people of Ogoni in Nigeria met to sign one of the most important declarations to come out of Africa in recent times: the Ogoni Bill of Rights By the Bill, the Ogoni people, while underlining their loyalty to the Nigerian nation, laid claim as a people to their independence which British colonialism had first violated and then handed over to some other Nigerian ethnic groups in October 1960.
The Bill of Rights presented to the Government and people of Nigeria called for political control of Ogoni affairs by Ogoni people, control and use of Ogoni economic resources for Ogoni development, adequate and direct representation as of right for Ogoni people in all Nigerian national institutions and the right to protect the Ogoni environment and ecology from further degradation.
These rights which should have reverted to the Ogoni after the termination of British rule, have been usurped in the past thirty years by the majority ethnic groups of Nigeria. They have not only been usurped; they have been misused and abused, turning Nigeria into a hell on earth for the Ogoni and similar ethnic minorities. Thirty years of Nigerian independence has done no more than outline the wretched quality of the leadership of the Nigerian majority ethnic groups and their cruelty as they have plunged the nation into ethnic strife, carnage, war, dictatorship, retrogression and the greatest waste of national resources ever witnessed in world history, turning generations of Nigerians, born and unborn into perpetual debtors.
The Ogoni Bill of Rights rejects once and for all this incompetent indigenous colonialism and calls for a new order in Nigeria, an order in which each ethnic group will have full responsibility for its own affairs and competition between the various peoples of Nigeria will be fair, thus ushering in a new era of peaceful co-existence, co-operation and national progress.
This is the path which has been chosen by the European tribes in the European Community, and by the Russians and their neighbours in the new Commonwealth which they are now fashioning. The Yugoslav tribes are being forced into similar ways. The lesson is that high fences make good neighbours. The Ogoni people are therefore in the mainstream of international thought.
It is well known that since the issuance of the Bill of Rights the Babangida administration has continued in the reactionary ways of all the military rulers of Nigeria from Ironsi through Gowon, Obasanjo and Buhari, seeking to turn Nigeria into a unitary state against the wishes of the Nigerian peoples and trends in world history. The split of the country into 30 states and 600 local governments in 1991 is a waste of resources, a veritable exercise in futility. It is a further attempt to transfer the seized resources of the Ogoni and other minority groups in the delta to the majority ethnic groups of the country. Without oil, these states and local governments will not exist for one day longer.
The import of the creation of these states is that the Ogoni and other minority groups will continue to be slaves of the majority ethnic groups. It is a gross abuse of human rights, a notable undemocratic act which flies in the face of modern history. The Ogoni people are right to reject it. While they are willing, for the reasons of Africa, to share their resources with other Africans, they insist that it must be on the principles of mutuality, of fairness, of equity and justice.
It has been assumed that because the Ogoni are few in number, they can be abused and denied their rights and that their environment can be destroyed without compunction. This has been the received wisdom of Nigeria according to military dictatorships. 1992 will put paid to this as the Ogoni put their case to the international community.
It is the intention of the Ogoni people to draw the attention of the American government and people to the fact that the oil which they buy from Nigeria is stolen property and that it is against American law to receive stolen goods.
The Ogoni people will be telling the European Community that their demand of the Yugoslav tribes that they respect human rights and democracy should also apply to Nigeria and that they should not wait for Nigeria to burst into ethnic strife and carnage before enjoining these civilized values on a Nigeria which depends on European investment, technology and credit.
The Ogoni people will be appealing to the British Government and the leaders of the Commonwealth who have urged on Commonwealth countries the virtues of good government, democracy, human rights and environmental protection that no government can be good if it imposes and operates laws which cheat a section of its peoples; that democracy does not exist where laws do not protect minorities and that the environment of the Ogoni and other delta minorities has been ruined beyond repair by multi-national oil companies under the protection of successive Nigerian administrations run by Nigerians of the majority ethnic groups.
The Ogoni people will make representation to the World Bank and the International Monetary Fund to the effect that giving loans and credit to the Nigerian Government on the understanding that oil money will be used to repay such loans is to encourage the Nigerian government to continue to dehumanise the Ogoni people and to devastate the environment and ecology of the Ogoni and other delta minorities among whom oil is found.
The Ogoni people will inform the United Nations and the Organisation of African Unity that the Nigerian Constitution and the actions of the power elite in Nigeria flagrantly violate the UN Declaration of Human Rights and the African Charter of Human and Peoples Rights; and that Nigeria in 1992 is no different from Apartheid South Africa. The Ogoni people will ask that Nigeria be duly chastised by both organizations for its inhuman actions and uncivilized behaviour. And if Nigeria persists in its perversity, then it should be expelled form both organizations.
These actions of the Ogoni people aim at the restoration of the inalienable rights of the Ogoni people as a distinct ethnic community in Nigeria, and at the establishment of a democratic Nigeria, a progressive multi-ethnic nation, a realistic society of equals, a just nation.
What the Ogoni demand for themselves, namely autonomy, they also ask for others throughout Nigeria and, indeed, the continent of Africa.
It is their hope that the international community will respond to these demands as they have done to similar demands in other parts of the world.
Port Harcourt 24/12/91
STATEMENT BY DR. G.B. LETON, OON JP
President of the Movement for the Survival of Ogoni People (MOSOP)
1. The Ogoni case is of genocide being committed in the dying years of the twentieth century by multi-national oil companies under the supervision of the Government of the Federal Republic of Nigeria. It is that of a distinct ethnic minority in Nigeria who feel so suffocated by existing political, economic and social conditions in Nigeria that they have no choice but to cry out to the international community for salvation.
2. The Ogoni are a distinct ethnic group inhabiting the coastal plains terraces to the north- east of the Niger delta. On account of the hitherto very rich plateau soil, the people are mainly subsistence farmers but they also engage in migrant and nomadic fishing. They occupy an area of about 400 square miles and number an estimated 500,000. The population density of about 1,250 persons per square mile is among the highest in any rural area in the world and compares with the Nigerian national average of 300. The obvious problem is the pressure on land.
3. Petroleum was discovered in Ogoni at Bomu (Dere) in 1958; since then an estimated US 100 billion dollars worth of oil has been carted away from Ogoniland. In return for this, the Ogoni have no pipe-borne water, no electricity, very few roads, ill-equipped schools and hospitals and no industry whatsoever.
4. Ogoni has suffered and continues to suffer the degrading effects of oil exploration and exploitation: lands, streams and creeks are totally and continually polluted; the atmosphere is for ever charged with hydrocarbons, carbon monoxide and carbon dioxide; many villages experience the infernal quaking of the wrath of gas flares which have been burning 24 hours a day for 33 years; acid rain, oil spillages and blowouts are common. The result of such unchecked environmental pollution and degradation are that (i) The Ogoni can no longer farm successfully. Once the food basket of the eastern Niger Delta, the Ogoni now buy food (when they can afford it); (ii) Fish, once a common source of protein, is now rare. Owing to the constant and continual pollution of our streams and creeks, fish can only be caught in deeper and offshore waters for which the Ogoni are not equipped. (iii) All wildlife is dead. (iv) The ecology is changing fast. The mangrove tree, the aerial roots of which normally provide a natural and welcome habitat for many a sea food – crabs, periwinkles, mudskippers, cockles, mussels, shrimps and all – is now being gradually replaced by unknown and otherwise useless plams. (v) The health hazards generated by an atmosphere charged with hydrocarbon vapour, carbon monoxide and carbon dioxide are innumerable.
5. The once beautiful Ogoni countryside is no more a source of fresh air and green vegetation. All one sees and feels around is death. Death is everywhere in Ogoni. Ogoni languages are dying; Ogoni culture is dying; Ogoni people, Ogoni animals, Ogoni fishes are dying because of 33 years of hazardous environmental pollution and resulting food scarcity. In spite of an alarming density of population, American and British oil companies greedily encroach on more and more Ogoni land, depriving the peasants of their only means of livelihood. Mining rents and royalties for Ogoni oil are seized by the Federal Government of Nigeria which offers the Ogoni people NOTHING in return. Ogoni is being killed so that Nigeria can live.
6. Politically, the Ogoni are being ground to the dust under dictatorial decrees imposed by successive military regimes in Nigeria and laws smuggled by military dictatorships into the Nigerian Constitution which Constitution does not protect ethnic minorities and which today bears no resemblance whatsoever to the covenant entered into by the federating Nigerian ethnic groups at Independence.
7. Ethnicity is a fact of Nigerian life. Nigeria is a federation of ethnic groups. In practice, however, ethnocentrism is the order of the day in the country. The rights and resources of the Ogoni have been usurped by the majority ethnic groups and the Ogoni consigned to slavery and possible extinction. The Ogoni people reject the current political and administrative structuring of Nigeria imposed by the Military Government. They believe with Obafemi Awolowo that in a true federation, each ethnic gourp, no matter how small is entitled to the same treatment as any other ethnic group, no matter how large.
8. The Ogoni people therefore demand POLITICAL AUTONOMY as a distinct and separate unit of the Nigerian federation – autonomy which will guarantee them certain basic rights essential to their survival as a people. This demand has been spelt out in the Ogoni Bill of Rights. The Ogoni people stand by the Bill and now appeal to the international community, as a last resort, to save them from extinction.
(Sgd) Dr. G.B. Leton
President, Movement for the Survival of Ogoni People (MOSOP)
OGONI BILL OF RIGHTS PRESENTED TO THE GOVERNMENT AND PEOPLE OF NIGERIA
We, the people of Ogoni (Babbe, Gokana, Ken Khana, Nyo Khana and Tai) numbering about 500,000 being a separate and distinct ethnic nationality within the Federal Republic of Nigeria, wish to draw the attention of the Governments and people of Nigeria to the undermentioned facts:
1. That the Ogoni people, before the advent of British colonialism, were not conquered or colonized by any other ethnic group in present-day Nigeria.
2. That British colonization forced us into the administrative division of Opobo from 1908 to 1947.
3. That we protested against this forced union until the Ogoni Native Authority was created in 1947 and placed under the then Rivers Province.
4. That in 1951 we were forcibly included in the Eastern Region of Nigeria where we suffered utter neglect.
5. That we protested against this neglect by voting against the party in power in the Region in 1957, and against the forced union by testimony before the Willink Commission of Inquiry into Minority Fears in 1958.
6. That this protest led to the inclusion of our nationality in Rivers State in 1967, which State consists of several ethnic nationalities with differing cultures, languages and aspirations.
7. That oil was struck and produced in commercial quantities on our land in 1958 at K. Dere (Bomu oilfield).
8. That oil has been mined on our land since 1958 to this day from the following oilfields: (i) Bomu (ii) Bodo West (iii) Tai (iv) Korokoro (v) Yorla (vi) Lubara Creek and (vii) Afam by Shell Petroleum Development Company (Nigeria) Limited.
9. That in over 30 years of oil mining, the Ogoni nationality have provided the Nigerian nation with a total revenue estimated at over 40 billion Naira (N40 billion) or 30 billion dollars.
10. That in return for the above contribution, the Ogoni people have received NOTHING.
11. That today, the Ogoni people have:
(i) No representation whatsoever in ALL institutions of the Federal Government of Nigeria.
(ii) No pipe-borne water.
(iii) No electricity.
(iv) No job opportunities for the citizens in Federal, State, public sector or private sector companies.
(v) No social or economic project of the Federal Government.
12. That the Ogoni languages of Gokana and Khana are underdeveloped and are about to disappear, whereas other Nigerian languages are being forced on us.
13. That the Ethnic policies of successive Federal and State Governments are gradually pushing the Ogoni people to slavery and possible extinction.
14. That the Shell Petroleum Development Company of Nigeria Limited does not employ Ogoni people at a meaningful or any level at all, in defiance of the Federal government s regulations.
15. That the search for oil has caused severe land and food shortages in Ogoni one of the most densely populated areas of Africa (average: 1,500 per square mile; national average: 300 per square mile).
16. That neglectful environmental pollution laws and substandard inspection techniques of the Federal authorities have led to the complete degradation of the Ogoni environment, turning our homeland into an ecological disaster.
17. That the Ogoni people lack education, health and other social facilities.
18. That it is intolerable that one of the richest areas of Nigeria should wallow in abject poverty and destitution.
19. That successive Federal administrations have trampled on every minority right enshrined in the Nigerian Constitution to the detriment of the Ogoni and have by administrative structuring and other noxious acts transferred Ogoni wealth exclusively to other parts of the Republic.
20. That the Ogoni people wish to manage their own affairs.
NOW, therefore, while reaffirming our wish to remain a part of the Federal Republic of Nigeria, we make demand upon the Republic as follows:
That the Ogoni people be granted POLITICAL AUTONOMY to participate in the affairs of the Republic as a distinct and separate unit by whatever name called, provided that this Autonomy guarantees the following:
(i) Political control of Ogoni affairs by Ogoni people.
(ii) The right to the control and use of a fair proportion of OGONI economic resources for Ogoni development.
(iii) Adequate and direct representation as of right in all Nigerian national institutions.
(iv) The use and development of Ogoni languages in all Nigerian territory.
(v) The full development of Ogoni culture.
(vi) The right to religious freedom.
(vii) The right to protect the OGONI environment and ecology from further degradation.
We make the above demand in the knowledge that it does not deny any other ethnic group in the Nigerian Federation of their rights and that it can only conduce to peace, justice and fairplay and hence stability and progress in the Nigerian nation.
We make the demand in the belief that, as Obafemi Awolowo has written: In a true federation, each ethnic group no matter how small, is entitled to the same treatment as any other ethnic group, no matter how large.
We demand these rights as equal members of the Nigerian Federation who contribute and have contributed to the growth of the Federation and have a right to expect full returns from that Federation.
Adopted by general acclaim of the Ogoni people on the 26th day of August, 1990 at Bori, Rivers State and signed by: (see under).
ADDENDUM TO THE OGONI BILL OF RIGHTS
We, the people of Ogoni, being a separate and distinct ethnic nationality within the Federal Republic of Nigeria, hereby state as follows:
(a) That on October 2, 1990 we addressed an Ogoni Bill of Rights to the President of the Federal Republic of Nigeria, General Ibrahim Babangida and members of the Armed Forces Ruling Council;
(b) That after a one-year wait, the President has been unable to grant us the audience which we sought to have with him in order to discuss the legitimate demands contained in the Ogoni Bill of Rights;
(c) That our demands as outlined in the Ogoni Bill of Rights are legitimate, just and our inalienable right and in accord with civilized values worldwide;
(d) That the Government of the Federal Republic has continued, since October 2, 1990, to decree measures and implement policies which further marginalize the Ogoni people, denying us political autonomy, our rights to our resources, to the development of our languages and culture, to adequate representation as of right in all Nigerian national institutions and to the protection of our environment and ecology from further degradation;
(e) That we cannot sit idly by while we are, as a people, dehumanized and slowly exterminated and driven to extinction even as our rich resources are siphoned off to the exclusive comfort and improvement of other Nigerian communities, and the shareholders of multi-national oil companies.
Now therefore, while re-affirming our wish to remain a part of the Federal Republic of Nigeria, we hereby authorize the Movement for the Survival of Ogoni People (MOSOP) to make representation, for as long as these injustices continue, to the United Nations Commission on Human Rights, the Commonwealth Secretariat, the African Commission on Human and Peoples rights, the European Community and all international bodies which have a role to play in the preservation of our nationality, as follows:
1. That the Government of the Federal Republic of Nigeria has, in utter disregard and contempt for human rights, since independence in 1960 till date, denied us our political rights to self-determination, economic rights to our resources, cultural rights to the development of our languages and culture, and social rights to education, health and adequate housing and to representation as of right in national institutions;
2. That, in particular, the Federal Republic of Nigeria has refused to pay us oil royalties and mining rents amounting to an estimated 20 billion US dollars for petroleum mined from our soil for over thirty-three years;
3. That the Constitution of the Federal Republic of Nigeria does not protect any of our rights whatsoever as an ethnic minority of 500,000 in a nation of about 100 million people and that the voting power and military might of the majority ethnic groups have been used remorselessly against us at every point in time;
4. That multi-national oil companies, namely Shell (Dutch/British) and Chevron (American) have severally and jointly devastated our environment and ecology, having flared gas in our villages for 33 years and caused oil spillages, blow-outs etc., and have dehumanised our people, denying them employment and those benefits which industrial organizations in Europe and America routinely contribute to their areas of operation;
5. That the Nigerian elite (bureaucratic, military, industrial and academic) have turned a blind eye and a deaf ear to these acts of dehumanisation by the ethnic majority and have colluded with all the agents of destruction aimed at us;
6. That we cannot seek restitution in the courts of law in Nigeria as the act of expropriation of our rights and resources has been institutionalised in the 1979 and 1989 Constitutions of the Federal Republic of Nigeria, which Constitutions were acts of a Constituent Assembly imposed by a military regime and do not , in any way, protect minority rights or bear resemblance to the tacit agreement made at Nigerian independence.
7. That the Ogoni people abjure violence in their just struggle for their rights within the Federal Republic of Nigeria but will, through every lawful means, and for as long as is necessary, fight for social justice and equity for themselves and their progeny, and in particular demand political autonomy as a distinct and separate unit within the Nigerian nation with full right to (i) control Ogoni political affairs, (ii) use at least fifty per cent of Ogoni economic resources for Ogoni development; (iii) protect the Ogoni environment and ecology from further degradation; (iv) ensure the full restitution of the harm done to the health of our people by the flaring of gas, oil spillages, oil blow- outs, etc. by the following oil companies: Shell, Chevron and their Nigerian accomplices.
8. That without the intervention of the international community the Government of the Federal Republic of Nigeria and the ethnic majority will continue these noxious policies until the Ogoni people are obliterated from the face of the earth.
Adopted by general acclaim of the Ogoni people on the 26th day of August 1991 at Bori, Rivers State of Nigeria.
Signed on behalf of the Ogoni people by:
HRH Mark Tsaro-Igbara, Gbenemene Babbe; HRH F.M.K. Noryaa, Menebua, Ka-Babbe; Chief M.A.M. Tornwe III, JP; Prince J.S. Sangha; Dr. Israel Kue; Chief A.M.N. Gua.
HRH James P. Bagia, Gberesako XI, Gberemene Gokana; Chief E.N. Kobani, JP Tonsimene Gokana; Dr. B.N. Birabi; Chief Kemte Giadom, JP; Chief S.N. Orage.
HRH M.H.S. Eguru, Gbenemene Ken-Khana; HRH C.B.S. Nwikina, Emah III, Menebua Bom; Mr. M.C. Daanwii; Chief T.N. Nwieke; Mr. Ken Saro-wiwa; Mr. Simeon Idemyor.
HRH W.Z.P. Nzidee, Genemene Baa I of Nyo-Khana; Dr. G.B. Leton, OON, JP; Mr. Lekue Lah-Loolo; Mr. L.E. Mwara; Chief E.A. Apenu; Pastor M.P. Maeba. TAI: HRH B.A. Mballey, Gbenemene Tai; HRH G.N. Gininwa, Menebua Tua Tua; Chief J.S. Agbara; Chief D.J.K. Kumbe; Chief Fred Gwezia; HRH A. Demor-Kanni, Meneba Nonwa.
THE INTERNATIONAL COMMUNITY SHOULD:
1. Prevail on the American Government to stop buying Nigerian oil. It is stolen property.
2. Prevail on Shell and Chevron to stop flaring gas in Ogoni.
3. Prevail on the Federal Government of Nigeria to honour the rights of the Ogoni people to self-determination and AUTONOMY.
4. Prevail on the Federal Government of Nigeria to pay all royalties and mining rents collected on oil mined from Ogoni since 1958.
5. Prevail on the World Bank and the International Monetary Fund to stop giving loans to the Federal Government of Nigeria; all loans which depend for their repayment on the exploitation of Ogoni oil resources.
6. Send urgent medical and other aid to the Ogoni people.
7. Prevail on the United Nations, the Organisation of African Unity and the Commonwealth of Nations to either get the Federal Government of Nigeria to obey the rules and mores of these organisations, face sanctions or be expelled from them.
8. Prevail on European and American Governments to stop giving aid and credit to the Federal Government of Nigeria as aid and credit only go to encourage the further dehumanisation of the Ogoni people.
9. Prevail on European and American Governments to grant political refugee status to all Ogoni people seeking protection from the political persecution and genocide at the hands of the Federal Government of Nigeria.
10. Prevail on Shell and Chevron to pay compensation to the Ogoni People for ruining the Ogoni environment and the health of Ogoni men, women and children.
-This text was taken from the MOSOP website.
An NGO researcher just conducted an interview with me regarding the state of service delivery, i.e. social and government services, in the Niger Delta. Below are a few of the transcribed questions and answers.
1. How would you describe the current state of service delivery for most communities in the Niger Delta?
Service delivery is non-existent in most areas, and sporadic or haphazard in the remaining ones. I think that part of the reason communities so often look to oil companies to offer social services and build basic infrastructure is that the state has been so wholly unable to do any of these things since independence. It is as if communities have given up on their own government ever acting as a government should, which requires providing basic services to its population. As is common in countries with rampant corruption, projects often begin but then are abandoned because funds disappeared or there was a change in management of that project. In the Niger Delta there are half-finished bridges, classrooms without roofs, and empty hospitals that don’t even have electricity. Additionally, a lack of human capital and maintenance of services mean that as soon as any project is finished, it will only be a matter of time until it is useless because no one can perform maintenance. It seems that almost as soon as a road is finished, poor construction materials mean that it needs to be fixed again but there is mechanism in which to have that road repaired. This lack of maintenance is an issue that only capacity-building can address.
2. Whose responsibility do you believe it is to improve service delivery in the region, e.g. government agencies like MNDA or the NDDC, or oil companies operating in the region?
It is responsibility of government agencies to improve social services. The basis of democracy is that citizens pay taxes to their government, vote for their leaders, and then those leaders use those taxes in a responsible manner to provide necessary collective goods that improve everyone’s lives. Because the Nigerian government can rely on oil profits rather than taxes, and corruption makes elections less meaningful, there is no accountability of state actors towards the citizenry. Part of this government duty is to monitor the behavior of private economic actors like oil companies. Although I believe staunchly in corporate responsibility, it is impossible for a corporation to fully monitor itself; by definition monitoring must come from an outside party, like a government agency.
3. What impact do you think the current state of service delivery has on peace and conflict in the Niger Delta region?
Lack of service delivery has increased rates of poverty and negatively impacted quality of life, which gives people “nothing to lose” when it comes to engaging in violence. It also creates a dynamic in which too many people are competing for scant social services and resources, leading to increased tensions. Poverty and lack of services drives rural dwellers into cities like Port Harcourt and Yenagoa, where they may come into conflict with residents already living there, be forced into crime out of necessity, and and don’t have kinship or community networks that would otherwise mitigate their propensity for violence.
4. Do you think that improved service delivery would increase security in the region?
Yes. Mostly obviously, it would remove violence caused by need, in other words, conflicts over obtaining basic goods. Additionally, it would remove the incentive for rural Nigerians to move to new areas in search of such services, thus minimizing the conflict that occurs among internally displaces populations and between new urban dwellers and older ones.
 “Service delivery” means the quality and availability of essential services, such as health care, primary education, and basic infrastructure such as reliable access to water, electricity, and road networks.
Fortunately, the issue of gay rights in Africa, in Uganda specifically, seems to be cropping up more frequently. Uganda has a reputation (with Nigeria following close behind) for being one of the most oppressive and dangerous countries for lesbian, gay, bisexual, and transgender (LGBT) Africans. Uganda’s Anti-Homosexuality Bill that proposed death for H.I.V.-positive gay men and prison for anyone who didn’t report a known homosexual was aside for now, but politicians are currently drafting a new version. An impetus behind their decision to table it was the brutal murder of famed LGBT rights activist, David Kato, who was bludgeoned after a local tabloid calling for the murder of gays published his name, photo and address. He was head of SMUG, or Sexual Minorities Uganda.
His story was covered fairly well in the Ugandan and domestic media, with The New York Times, The Guardian, and The Economist highlighting the crime. There was such much attention that two Americans debuted a documentary about Kato and the Ugandan LGBT, or “kuchu,” struggle called “Call me Kuchu.”
Most prominent international non-profits, such as Human Rights Watch, Amnesty International, and Oxfam publicly decried his murder and the Anti-Homosexuality Bill as one would expect. Surprisingly though, while doing research on the Senate Committee on Foreign Relations’ Subcommittee on African Affairs, I was pleasantly surprised to learn that helping improve LGBT rights in Uganda is on the agenda for the U.S. Congress in the upcoming year. Hillary Clinton has made public statements voicing support for improved protections for the LGBT community in Uganda, a pleasant compliment to Obama’s watershed reference to gay rights in his recent Inaugural address. The Senate Committee on Foreign Relations has immense sway in coloring some aspects of public policy in sub-Sahara, and hopefully their focus on this issue will be an example of positive influence.
Despite such an effort at improving human rights in Uganda, an immense challenge comes from staunch conservatives in the U.S., specifically Evangelical Christians. According to filmmaker Roger Ross Williams and Ugandan religious leaders who support human rights, fundamentalist Christian churches are investing huge sums of money into backing the Anti-Homosexuality Bill, supporting pastors who preach anti-gay sermons, and financing revivals and classes with heteronormative messages.
In researching human rights in Uganda, I couldn’t help comparing the situation to observations I made in Nigeria about anti-homosexuality legislation (and fundamentalist Christianity imported from the U.S.). The Nigerian Anti-Gay Bill that passed in the fall of 2011 prescribes 14 years imprisonment for convicted homosexuals. I was less surprised by the legislation than by the widespread support it seemed to enjoy among my neighbors and friends. Truly, I didn’t meet anyone who didn’t seem to advocate it, usually based on totally erroneous ideas about what same-sex relationships are all about. When I would bring up sex-related rights issues that seemed pressing for me, such as rape and child prostitution, the Nigerians I spoke with felt that homosexuality was far more alarming. I couldn’t imagine how a consensual relationship between two adults could be troubling, let alone more troubling than child sex trafficking, but for many I spoke with it was.
As mentioned in my previous two posts, last week’s start of the International Criminal Court‘s case against the former President of Cote d’Ivoire was historic. He is the most high-profile defendant to date, and the first head of state to face charges. Many Ivorians and members of the Ivorian diaspora are following the case closely, and emotionally. According to those I spoke with on Tuesday, so many people hoped to attend Gbagbo’s pre-trial that there was a sign-up list online in order to fill the 75 seats in the public viewing gallery fairly. In the 30 minutes before the start of proceedings, police escorted in groups of half a dozen people or so, and many hopeful attendees began to complain that police were using a different list than that online. The ICC’s front desk employees had told me earlier that morning that it was first come first serve, and that whoever lined up soonest would enter.
However, there was no semblance of any orderly line, and people began to argue with others waiting to enter, and then some hostility began to be directed at the police. One tearful woman approached an escorted group as they passed through the ICC’s street entrances, yelling at them that they were criminals and murders. Others began pushing their way to the front of the line, claiming a friend was saving them a place. As police tried to gently usher people away from the buildings entrance, demonstrators who had been at the pro-Gbagbo rally across the street became agitated and screamed at the police officers.
Across the street from the Court, near the rally, perhaps a hundred riot police emerged from armored vehicles, although no riot ended up taking place. From my vantage point, the Dutch police were impressive in their professionalism. They remained exceedingly calm and respectful, even when Gbagbo supporters were not. I did not observe any excessive violence on the part of the police, and comparably speaking, I can’t imagine police in any other country showing such restraint. I noted that perhaps 1/3 of the riot officers were female, a much higher percentage than I think would be present in the U.S. in such a situation.
Right around the time when Gbagbo’s hearing was supposed to start, I looked across the street to see a young Ivorian man getting physical with another man, and then saw him take a full swing at a police officer when the officer tried to break up the fight. As soon as he tried to punch that officer, any hope of getting in to the hearing was over for all of us. The doors to the Court were immediately locked, police brought out German Shepherds, and then they began to close off the sidewalk.
Here are two clips I took of the “line” to enter the Court. The first shows the arrest of the man with the yellow bag above, and the second clip is of Gbagbo supporters getting frustrated when they were not permitted entrance. See: