Human Trafficking: Implications for Family Life

ARRANGE BABIES, A FORM OF HUMAN TRAFFICKING: IMPLICATIONS FOR FAMILY LIFE

By Ignatius Ibanga 
Historian, blogger & writer on Contemporary Issues

INTRODUCTION

Human trafficking and exploitation has been in existence across the globe for thousands of years. From the ancient Greek and Romans to the medieval times, and up until today, humans have been subject to various forms of physical and sexual slavery. Since creation, the world has witnessed many challenging issues that have caused human race enormous problems. From the Biblical great flood of Noah’s era to the 40 years journey of the Israelites to the Promised Land. The events of slave trade between 17^th – 19^th centuries greatly too shaped global history.

However, the advent and activities of human trafficking – the modern day slavery have confronted mankind all over the world in a complete new dimension and leave the international community down to the family with much problems than the actual slave trade era. Human trafficking has metamorphosed over the years to a more complex and international crime that often defiled intelligent and detection. Arrangee Babies, a form of human trafficking becomes even more and highly prevalent and with organised syndicates of classified network perpetuating in arranging babies for buyers of different class and rate. The world is constantly engaged with human – face problem.

According to the United Nations verified data, as of 2012, 40,177 cases of trafficking were reported in the 2010 – 2012 period – and these are only the known cases. Broken down, it is a total of 13,392 persons trafficked a year; 36 trafficked every day; an average of one person trafficked an hour. 152 nationalities have been trafficked to 124 nations. 49% of the trafficking victims are women, and 33% are children. 21% of total trafficking victims or 8,437 victims are young girls.

This article therefore is an attempt to discuss the implications of human trafficking on family life with particular focus on arrangee babies as a form of human trafficking.

WHAT IS HUMAN TRAFFICKING?

According to the United Nations Office on Drugs and Crime (UNODC), human trafficking is the act of gathering, moving, receiving, or keeping human beings by threat, force, coercion, or deception, for exploitative purposes. This includes “the exploitation of prostitution of other or other forms of sexual exploitation, forced labour or services, slavery or practices similar to slavery, servitude or the removal of organs.”

BRIEF HISTORY OF HUMAN TRAFFICKING

The earliest form of global human trafficking began with the African slave trade. Since the American and the Europeans continents were involved as buyers, and the different African groups were both items of trade and middlemen. However, this trade was legal prior to the first law against slavery by the British in 1807. After the cessation of the African slave trade, “white slavery” came into light. It is the procurement by use of force, deceit, or drugs of white woman or girl against her will for prostitution. When this form of slave trade (human trafficking) gained attention, governments began to cooperate to fight it. The crisis of the First World War drew attention from its efforts against white slavery. After the Second World War, the member-nations of the United Nations adopted the United Nations Convention for the Suppression of the Traffic in Persons and Exploitation of the Prostitution of Others in 1949, the same year as the document on human rights.

Arrangee Babies: The practice of arrangee babies budged into the lucrative business of human trafficking as a plot and scheme to outsmart governments and organisations against the illegal industry of trafficking in human person. Here, high smart men and women some health personnel engaged in arranging babies between the age 1 – 5 to ready and willing wealthy couples who do not have a child. Some of the buyers of these arranged babies are very high political/public office holders thereby making the fight against it extremely very difficult.

IMPLICATIONS FOR FAMILY LIFE

Trafficking has become such a problem, in terms of geographic spread and volume, that the United Nations criminalized it under the protocols of Transnational Organized Crime in 2000. Human trafficking is evil and will not have any positive effect on the victims who are exploited, their families and communities. Hence its implications is holistic and the first of its impact given that trafficking is based on the exploitation of individuals, all victims of trafficking are subject to physical, psychological, and social impacts. Victims are exposed to serious health risks, such as HIV/AIDS, STI exposure, forced abortions, depression as well as serious mental health risks. Anxiety, insecurity, fear, and trauma are all recorded products of trafficking.

Emotional imbalance, mood swing are equally some of the impacts too. All these seriously affect family life because the victim of trafficking are deprived of a family and cut off from normal social activities for prolonged period.

CONCLUSION

In conclusion therefore, human trafficking - arranged babies is a form of modern day slavery, an ill wind that blows nobody any good. It is a violation of the fundamental human rights of the victim and affects his/her normal functioning in the society. The activity greatly destroys family life as the biological mother of the arranged baby is forever psychologically traumatized. Even the family that bought the arranged baby perpetually lived in fear and work daily to conceal the truth from coming to light. It is a global issue that must be addressed by all. We should do our best as individuals, families, church, communities and the larger society to fight and eliminate this evil in our society and world.

REFERENCE:

1. Agatucci, Cora. "African Timelines Part III: African Slave Trade & European Imperialism." African Timelines. Central Oregon Community College, 01 Jan. 2010. Web. 11 Dec. 2011.
2. United Nations Convention Against Transnational Crime, 2000.
3. www.caritas.org/activities/women_migration/caritas_migration_trafficking
4. Ouagadougou Action Plan to Combat Trafficking in Human Beings, Especially Women and Children, Tripoli, Nov. 2006

The Silver Jubilee: Sacred Heart Parish, Aka Offot in Retrospect

THE SILVER JUBILEE:
Sacred Heart Parish, Aka Offot in Retrospect
By Ignatius Ibanga.

It was a Sunday, the 6th day of December, 2015 and it was the 339 day of the 365 days in the year. On this day, the cosmic phenomenal that facilitates the operation of the earth’s continuum took its course as usual and the day was not different from any other day except for dryness of the weather characterized by time and season. Like most other days, the 6th of December breaks uniquely with the eastern sunrise colourfully emerging from its nasal cliff, yellow-like and beautifully revealing the magnificent of creation.

Taking its natural slow course, the morning sunrise which announced the day unfolded in a splendid way nature’s fullness and awakes all creations to their respective activity. Plants, grass and animal all responded to the call of the sunrise –the progenitor of life’s activity. Human beings, the king of them all rejoices for the gift of yet another beautiful day, the dawn of life. 

The 6th of December 2015 was different for many in different areas. In Syria, a series of air strikes in Syria’s Raqqa Province, believed to be carried out by U.S led coalition war planes, leave at least 32 Islamic State fighters killed and 40 more wounded. In Finland, the Finland Government announced plan to give all its citizens, rich or poor, a monthly payment of €800, with no strings attached. The Finnish Government says it wants to launch a “universal basic income experiment” in 2017 to test the feasibility of this programme. 

However, in Aka Offot, Sacred Heart Parish in particular, Sunday 6th December 2015 marked a very special day in the life of this unique Catholic Community. The people roll out drums to celebrate the Silver Jubilee of the creation of their parish 25 years ago.

Silver jubilee is a celebration held to mark a 25th anniversary. Jubilee from the Christian perspective is a special year for the remission of sins and universal pardon. Silver jubilee commemorate great event that occurred two and half decades ago. It is an immemorial and thanksgiving for the journey of 25 years when one look back on the strides and achievements over the years and considers the humble beginning like the journey of a million mile.

As at 7.00am, Sacred Heart parishioners, friends and other Christian faithful had started to troop into the Church compound. Red potentially announced its dominance as the colour of the day. This was evidence by the parish uniform don by many parishioners.

As traditional of every Catholic celebration, the event was preceded by a Holy Mass celebrated by the Catholic Bishop of Uyo, His Lordship, Most Rev. Dr. John Ebebe Ayah, the host parish priest, Very Rev.Fr. Dr. Donatus Udoette and the first indigenous priest of Aka Offot Very Rev. Fr. Patrick Mbaba concelebrated with the Bishop along with other priests. The high point of the celebration was the Jubilee Award Ceremony conferred on some distinguished individuals.  Among them: the former Governor of Akwa Ibom State, His Excellency, Arc. Obong Victor Attah; former Deputy Speaker of AKHA, Hon. Uwem  Udoma; Dr. Henry Akpan, Rtd Permanent Secretary at Presidency, Abuja; Engr. Oliver Ebong, a businessman, construction consultant, philanthropist  and CEO of Olkem Nigeria Ltd; Prof. (Mrs.) Margaret-Mary Okon, Deputy Dean, Post Graduate School, University of Calabar; Sir Lawrence Effiong, Director of Finance/Account, AKBC, Uyo; Obong B. E. Asuquo, Businessman; Arc. Ubokutom Nyah, businessman, banker and philanthropist, who chaired the occasion during the fund launch ceremony for the renovation and expansion of the father’s house beautifully. 

The Silver Jubilee was a week long activity, that kick start with the blessing and unveiling of the status of Sacred Heart of Jesus on Sunday 29th November 2015 at the main entrance gatehouse of the parish Church and thus set the tone for the celebration while the opening Mass on Monday 30th created a wonderful platform for parishioners to listen to the oral tradition and presentation on the journey of Catholicism in Aka Offot as presented by Obong B. E. Asuquo and Obong Albert Mendie two icons and father of the community Church. On Tuesday was visit to Mary Walker Orphanage Home at Anua and in the evening we had the opportunity of listening to Rev. Fr. Roland Ntambang on Living a life of purpose: “that I may know Him and the power of His resurrection” (Phil. 3:10). The Parish Mid-Week Encounter informed the shape of Wednesday activity and on Thursday novelty football match and music concert featuring praise/worship, traditional church hymns, contemporary Catholic hymns, gospel, solos and classical music performed by choirs and chorale ensemble within Uyo. Jubilee lecture on the topic: “The significance of Jubilee celebration to Christian” by Rev. Fr. Joseph Ekwere took place on Friday while Saturday hosted Magistrate Helen Umana on ADR – Alternative Dispute Resolution.

Other days unfolded with unique programmes and gradually pre-climax to the internal award ceremony and koinonia on Saturday 5th December. The evening ceremony witnessed bouquets of activities mixed with social content defined within religious perspective. Eighteen (18) parishioners selected different parish life backed award of excellence for outstanding services to the parish.
The contrast between Sacred Heart Parish before this celebration and Sacred Heart Parish during this celebration leaves many in awe. It was a celebration of 25 years as a parish, a celebration of God’s fruitfulness and testament as a people of God, a celebration of parish-hood, a celebration of Christendom, a celebration of the beauty of Catholicism, a celebration of the truth of the Word of God and a celebration of our Jubilee year of freedom.

The event which had a threefold dimension – the Holy Mass, the fund launch and the social entertainment treats guests and parishioners to a wonderful display across the parish divides: the Ibibios, the Anang, the Igbos and Ogojo cultural troupes. Different activities in the field, different food menu, wine and beverages add colour to the feasting. 

Cultural display animated the arena. The Igbo Community and Ogoja cultural play was simply outstanding. A unique aura and excitement overwhelmed the entire parish. The pastoral team too had a share of the exhilaration and showed ostensible satisfaction. Past Parish Priests and friends of the Parish from far and near demonstrated solidarity. It was a successful celebration though without seeming human flaws here and there.

The event also witnessed the commissioning of the Shrine of Our Lady Queen of Angels and Chapel of St. Pio by Bishop John Ayah as well as the planting of jubilee tree by His Lordship.

THE CHRONICLE OF PROF. UDOIDEM

THE MAN REV. MSGR. PROF. UDOIDEM

                                                               By Ignatius Ibanga, Writer/Blogger

I find myself seriously defective and limited to write about a man, a priest, a teacher and a philosopher whose profile and accomplishment is absolutely overwhelming and intimidating. 

For several weeks, I did not know where to start and how to start the chronicle of this outstanding personality when Prof. (Mrs.) Margaret-Mary Okon, Deputy Dean, Post Graduate School, University of Calabar asked me to write about Rev. Fr. Prof. Sylvanus Iniobong Udoidem for ‘The Mothers Magazine’, a publication of the Diocesan Council of Catholic Women Organisation – DCCWO, Uyo Diocese. Not because I have not written before or perhaps do not know him a little, but I was simply intimidated by his records and the trajectory of his life is one big frog I obviously find it difficult to eat. But I had to eat it. How? From the genesis of course.

The book of Genesis chapter one, verse one tells us that “in the beginning God created the heavens and the earth”, the earth though formless, empty and covered with darkness was illuminated by the light God ordered upon this creation. The beauty of sunrise, the beauty of the ocean, the mystery of a new born baby is all God’s unique creation. We ourselves are part of this creation. Everything we can see and everything we cannot see, they all came from God. Same could be said of little Iniobong Udoidem who in 1951 came as light into the world to illuminate certain aspect of human philosophy and reshape formless and empty things and bring these ashes to beauty and make them exceptional creation with his charism and philosophical ideas.

Periods abound in human history when God in His benevolence and grace created exceptional and extraordinary people in different fields and in different times who defiled indices of other normal creation and human beings of their time. From Jesus Christ to Mohammed, Aristotle, Socrates, William Shakespeare, Mikhail Gorbachev, Martin Lurther King, George Washington, Sir Isaac Newton, Nelson Mandela, Desmond Tutu, John Paul 11, Cardinal Dominic Ignatius Ekandem, Franklin Roosevelt, G.F. Handel, Mozart, Beethoven, Kofi Annan, Pele, Barack Obama, Messi, etc, all justified the generosity of God. And our own, Rev. Fr. Msgr. Prof. Sylvanus Iniobong Udoidem perfectly fits this class when you look at his background, circumstances and strides in his field and career.

His Root

In 1951, the process of his taking human nature and being born of a woman was consummated in March of that year and thus Rev. Fr. Prof. Sylvanus Iniobong Udoidem was born in December 15^th, 1951 to the family of Alexis and Cecilia Obot Udoidem of Ekpọk Nung Nde in Ikot Abasi Akpan, Mkpat Enin Local Government Area, Akwa Ibom State, Nigeria. His father, Alexis was a teacher and his mother Cecilia, a farmer. Though he never grew up to know her as he lost her two months after his birth, Fr. Iniobong Udoidem like a self made man experienced very challenging and pathetic circumstances in life as he grew up. Born without the fortune and luxury of life, but the labour of early life confronted him throughout childhood and adolescence when his age could barely cope. Yet he had to do this responsibility to contribute to family survival: the responsibility of going to farm after school routinely to bring food items for domestic use and for sale; the responsibility of tending his younger ones; the responsibility of waking up very early in the morning and going to the stream about 2 to 3 miles away from home to fetch water; the responsibility of cleaning and keeping the house; the responsibility of protecting the family from danger even at tender age as his father was some miles away from home at St. Joseph School in Anua. These, he did without crumbling and with the help of his younger sister Bernadette who often go with him to the farm and stream. It was an enshrined culture of the early time by parents to mould their wards through demanding hard work, discipline and diligence so that they will grow to be good leaders and parent as well.

His village Ikot Abasi Akpan is a community with five (5) family unit structures with his family Nung Nde as the royal family that produces kingship in the community and the present village head, Eteidung Cletus George Udoidem, a brother to his late father Alexis Obot Udoidem comes from the same dynasty. The village at that time was a community with unique communal bond where everybody plough the land to bring in abundant yield to feed their family, sponsor them at school and feed the community too. They fear and believe strongly in God, and love education. A predominantly farming and petty trade village, Ikot Abasi Akpan could be described as the seat of Christianity in northern Mkpat Enin. The village though first conquered for Christ by the Roman Catholic Church, has since witnessed the presence of other Christian denomination, some of which like African Church have produced a Bishop, while other churches have their headquarteres in the village. Rev. Msgr. Prof. Udoidem was the first catholic priest of Ikot Abasi Akpan and the first for old Essene Deanery.

Interestingly, this proverbial child was the boy who in March, 1961 stunned the entire community and the surrounding villages when he majestically and boldly as plotted by his Headmaster Mr. Vincent Akpan Umana of St. Augustine Primary School, Ikot Ntot, stood tall to present the Community address for the first time by a child to Bishop James Moynagh who came all the way from Calabar to visit Ikot Abasi Akpan. This act, gave the boy Sylvanus Udoidem a new feat and invincibility that announced him among his peers and contemporary. His name and firm grew but never entered his head nor derailed his destiny.

The Call to Vocation

In his work, PhilosoPoetry Rev. Fr. Prof. Udoidem in chapter two, stanza four opined:

“Nature unfolds but at the same time it hides,

The unfolding is exactly what hides nature.

One cannot really have access to what it is,

All that we know are the unnatural.

And that in itself is nature’s critiques of itself in its desire to be known.”

The above- asserted philosophy of Prof. Udoidem is not unconnected with the philosophy of Aristotle on nature. In his book Phusis, Aristotle defined nature as that which makes a thing what it is. Thus, we can vehemently say that nature had predestined a priest into the family of Udoidem long before Rev. Fr. Prof. Udoidem was born in 1951. Put differently, nature had hid a priest even before creation in the lineage of Udoidem dynasty. It was not an accident or coincident that his father Alexis Obot Udoidem went to St. Joseph School, Anua. It was made so by nature and nurtured out by human agent. Alexis Obot Udoidem on graduation from St. Joseph, Anua in 1932 had desired to proceed for priesthood with his classmate and friend late Dominic Cardinal Ekandem, with whom he muted and expressed the interest but had serious resistance and pressure from his family who wanted him the first and only educated member of the family to work and support the family.

31 years later, precisely 1963, nature culled Alexis Obot Udoidem to bid his will as he took his son Sylvanus then a boy of 12 years to meet his friend and classmate late Dominic Cardinal Ekandem, then Bishop of Ikot Ekpene Diocese and the privilege of sharing on table with his Lordship that faithful day, ignited and propelled an unparallel desire in little Sylvanus Udoidem to become a priest. This was the prayers and human nurture of Msgr’s father to have his first son become the priest he could not.

The process of seminary admission, training and subsequently ordination are better told by Rev. Fr. Prof. Udoidem himself. In the fifties, sixties and even seventies, it was like perhaps preparing to heaven now. It was very rigorous, it was very intense and it was very sanctimonious. However, Fr. Sylvanus Udoidem along with 6 others were adjudged worthy for the sacred order of priesthood in the order of Melchizedek. Thus in December 10^th, 1977 (25 years after his birth), his dream came true. The venue was the Sacred Heart Cathedral, Calabar and the presiding prelate was His Eminence, Dominic Cardinal Ekandem. Fr. Udoidem became the first priest of Essene and divinely opens the floodgates of successive priest in the area.

His Pastoral, Academic Work and other Feats

Rt. Rev. Msgr. S. Inibong Udoidem started his first pastoral assignment at the Assumption Parish, Ndon Ebom in January 1978 as assistant and also served at the girls’ school – Juniorate as the principal and a tutor. His presence among women religious within the school stirred some sort of jealousy especially with his unreserved enthusiasm to the irresistible sumptuous morning breakfast of the Rev. Sisters. In January, 1980, he left for the Minor Seminary, Mfamosing. In 1982, he left for US where he studied and also served. He is a priest of Uyo Diocese in Calabar Ecclesiastical province, serving in the Diocese of Port Harcourt  for 29 years, 15 of which as the Chaplain at the University of Part Harcourt. He is an alumnus of the Catholic University of America, where he obtained an M.A (1983) and Ph.D in Philosophy (1985). He has authored twenty Books and over Fifty Journal articles. He is a Professor of Philosophy and a former two-term Dean of Humanities at the University of Port Harcourt and now Rector, Catholic institute of West Africa.

Rev. Msgr. Prof. Udoidem has served and worked at St. John’s Okobo, Immaculate Conception Seminary Mfamosing, St. Michael, Oban, Calabar, St. John, Asong, as well as in various Diocesan Committees in Calabar, Uyo and Port Harcourt Dioceses.

In America he had the following pastoral assignments:

Chaplain, Holy Cross Brothers Community, Washington DC, (1982-1985)

Parochial Vicar, St. Francis de Sales, Kilmarnock, Virginia (1982-1985)

Parochial Vicar, St. Augustine’s Church, Washington DC (1985-1986)

Parochial Vicar, St. Andrew’s Myrtle Beach, SC (1995-1996)

Parochial Vicar, St. Hegwig, South Bend, Indiana (1996-1997)

Director of Campus Ministry, Diocese of Charleston, SC (2006-2008)

Chaplain to three Universities and Administrator of Sacred Heart Church and Our Lady of Good Counsel, Folly Beach, SC

In his academic life, Msgr. Sylvanus Iniobong Udoidem is a professor of philosophy for 18 years; a former Head of Department and a former two –term Dean of Humanities at the University, Washington DC(1985-1986); Research fellow, Centre for Research in values and philosophy, Washington DC (1995-1996); Visiting Professor, University of Notre Dame, Indiana, USA (1996-98), Visitng Research Professor at the citadel, the South Carolina Military College (2006-2008). He has authored 20 books and over 50 journal articles in internationally reputed journals. He has presented many public lectures in various fora in Nigeria, Europe and in the Americas.

Monsignor Professor Udoidem is a poet and music composer. He demonstrated his genius in composing both the lyrics and the music of the University of Port Harcourt Anthem (2011). In recognition of his intellectual prowess and contribution to the body of knowledge in the academic world, he was honoured as a Fellow of the Nigerian Philosophical Association (FNPA) (2012). He has served as the external examiner and professorial Assessor to many Nigerian Universities and University of Zimbabwe. He has also served as the External Examiner to the Catholic Institute of West Africa for 18 years.

In recognition of his personal spirituality as a Catholic priest and his contribution to the development of the Christian faith both in Nigeria and in the Americas, he was conferred with Papal Honours- Chaplain to His Holiness, Pope Benedict XVI with the title of a Monsignor (2008). In recognition of his academic excellence he was appointed a consultant to the UNESCO Committee on the Teaching of Bioethics to English Speaking African countries (2009). In recognition of his contribution to the development of Akwa Ibom Community in Rivers State and service to Rivers State, the Rivers State Government honoured him as a justice of peace. (2009). The Traditional Rulers Council of Mkpat Enin honoured him as the Ata Ifiok 1 of Mkpat Enin Local Government Area (2005). He has been the Director, Local Affiliations and University- wide Local Accreditation., University of Port Harcourt. On February 4, 2016, His Holiness, Pope Francis appointed him Rector, Catholic Institute of West Africa.

From the above, it would not be out of fact if I assert that the person at the centre of this discourse is a self made man. A person who comes from uncompromising circumstances, a person who was not born into privilege and wealth, but yet by his own efforts, dreams, determination, manages to become a great success in life in his called vocation and profession. He harnesses and utilizes the most important masculine qualities: hard work, perseverance, personal responsibility and most of all trust and faith in God to become and grow.

Although typically associated with the rags to riches story, Msgr. Prof. S. I. Udoidem is a man who attains far greater success than his original circumstances would have indicated was possible. He had to overcome great obstacles to achieve his goals. His presence height in life is made possible through education (credit to the Catholic Church), hard work and sheer willpower.

Behold the man, the priest, the teacher and the philosopher - Rev. Msgr. Prof. Sylvanus Iniobong Udoidem.

INFORMATION TECHNOLOGY AND ORGANIZATIONAL PERFORMANCE

INFORMATION TECHNOLOGY AND ORGANIZATIONAL PERFORMANCE

By Ignatius Ibanga

Writer, Blogger/Development Worker

www.ignatiusibanga.blogspot.com

Today’s organizations face increasingly complex and critical task situations. Some of those situations, if not handled properly, can endanger organizational survival. It is imperative for the management to ensure that inevitable do not happen or that the impact of critical situations be minimized, hence this article which is aimed at appraising the relevance of information technology to organisational development.

Information technology (IT) has significantly affected many organizations. The dramatic growth of the Internet and telecommunications technologies offers various benefits to organizations. For instance it allows many supporting operations to be outsourced to other clients and vendors within the industry with expertise and comparative advantage.

Some IT products such as the Internet, Intranet, voice mail, e-mail, voice and video conferencing, groupware, Web services, and knowledge management can help organizations to provide faster, more efficient, and more complete services to the customers with a view to good return on investment.

Information Technology “is a general term that describes any technology that helps to produce, manipulate process, store, communicate, and/or disseminate information” William Sawyar (2005). Other researcher named Shelly et al (2004) say that IT includes hardware, software, databases, networks and other related components which are used to build information systems. As a need IT progressed along with socio-economic development in developing countries. In a very short time IT becomes the back bone in modern industrial society and the major contributor to the progress of both developing and developed countries (Vasudevan, 2003; Long and Long 1999).

Through declining cost, both in hardware and software, IT has spread very rapidly now into all industries all over the world. European Journal of Economics, Finance and Administrative Sciences -Issue 16 (2009).

Before discussing whether information technology contributes to organizational performance, let me attempt a conceptual clarification of organizational performance. Although many scholars have tried to provide a clear definition of performance, there is still no universal definition. In general, organizational performance refers to how well an organization is doing relative to a predetermined set of standards within limited resource.

According to Wheelen and Hunger (2000) the organization performance is an accumulated end result of organizational process and activity. These are measured by organization’s working and activity. The organizational management manages the organizational performance, control and customer value, as it impact reputation of organization. Commonly organizational work measures include organization effectiveness, productivity/efficiency and industry ranking (Wetherbe et.al.1999).

Efficiency is defined as “minimum utilization of resources and getting maximum output” and effectiveness is “how well job gets done” (Robbin and Coulter, 2003).

For example, let us say, the company "Sliverbird Group." might define their performance in terms of quick response time, improve customer service, reduce error, improve data control, reduce paperwork, reduce manpower in terms of percentage as a goal for this year. If we want to see the role of IT in organizational performance for this company, we need to investigate how IT contributes to these performance indicators.

In Nigeria and other part of the world, the financial sector is the major user of IT. It was among the first to introduce electronic data processing in its operations, through check handling, bookkeeping credit analysis and ATMs.

The computers usage in banking sector first started in the early 1950s. Bank of America was the first user of computer in banking sector. Automated Teller Machine (ATM). The use of ATM (Don Wetzel developed it in 1973) was greatest achievement of online and real time automation by the commercial banks. ATM was first installed at commercial bank in New York.

Nigeria in 2000 launched a project called ‘Vision 202020’ aimed at making Nigeria among the 20^th biggest economy in the world by the year 2020. Seven years from now, Nigerians will have opportunity to evaluate the project and justify its huge investment over the years.

Technically speaking can we sincerely acclaim to have chat a pathway for the realization of Nigeria’s Vision 202020 objectives, vision and mission statement when we consider the low utilization of computer and IT in various government ministries, department and agencies?

 Organisational performance is a key to the dreams of vision 202020 and the urgent we integrate IT into all spheres of Nigeria’s economy, especially the civil service, the better it would be for the economy.  Although reports from relevant sectors and government departments has it that our economy is steadily on the rise, experts and analyst believed that it would double its present ratio if the IT sector was given its desired place in all sector of the economy.

I should confess that I have not done extensive research to explore how IT contributes to organizational performance. However I have looked at the IT enabled activities of some industry such as the banking sector, the telecom sector, oil and gas sector, and 2010 Baldrige Winners to explore the role of IT in organizational performance. For those who are not familiar with Baldrige award, let me give a brief hints on the award. The U.S. government established the Baldrige Award in 1987 to promote awareness of quality excellence; to recognize quality achievements of U.S. companies, and to publicize successful quality strategies. The dual goals of the Baldrige criteria are to improve value to customers, which results in marketplace success, and to improve overall financial and company performance to meet the needs of shareholders, owners, and other stakeholders.

From the submission so far, it is imperative to assert that Information Technology contributes to Organizational Performance. An effective IT system and various IT-related products can provide the infrastructure to facilitate information flow between processes; between people inside and outside of an organization; help organizations to automate more processes; provide more flexibility and several other benefits which can be closed to link to organizational performance. In summary IT can act as an enabler to improve organizational performance.

It is obvious the amount of resource organizations in Nigeria would save if they were to allow IT a place in their businesses, the speed at which they would solve problems, respond to clients needs and handle routine daily operation would definitely treble the overall corporate result. The budget presentation few days earlier by President Goodluck Jonathan of Nigeria revealed that recurrent expenditure in Nigeria is still very high to the detriment of capital expenditure which ideally is the area they citizenry desires more budget line and investment. The scenario would have been the reverse if government ministries, departments and agencies had redefine their operational methodology and make IT and indispensable part of the internal working environment.

NIGERIA AT 51

NIGERIA AT 51: CAN THE PRESENT DEFINE THE FUTURE?

By Ignatius Ibanga
Development Worker, Blogger and Writer on Contemporary Issues
senatorig@gmail.com
www.ignatiusibanga.blogspot.com
+2348036490965


October 1st 1960 marked the turning point in the political history of Nigeria. On this date, the union jack flag was buried for the green white green flag of Nigeria to born. The birth and rise of this (green white green) flag came with lots of celebration, hope and expectation. The bond and commonality among Nigerians was volcanic. Everyone thinks Nigeria, speaks Nigeria, dream Nigeria, sing Nigeria. Elites, men, women, and youths had a common vision and a common mission. Sacrifice and selfless service characterized the entire spectrum. Unprecedented passion enveloped Nigerians for Nigeria. That was how virtually every sector witnessed steady and gradual growth and development until the military dark years and the 30 month callous inhumane civil war set in. These two historical episodes redefined Nigeria along ethnic ideological and heterogeneous lines and the system ever since changed the entire spectrum despites some theoretical reforms like the 3Rs, SAP, OFN MAMSA. To mention but a few.

Nigeria is the 7th most populated country in the world and the 1st in Africa with a population estimate of 155m (155,215,573) occupying an area of 923, 768km2 356,667sq mi. Like most other modern African states, Nigeria is the creation of European imperialism. Its very name is derived after the great Niger River, the country’s dominating physical feature-was suggested in the 1890s by a British journalist Flora Shaw, who later became the wife of colonial governor Frederick Lugard.

This work is aimed at a concise objective historical analysis of Nigeria at 51 with a view to appraise the journey so far in order to determine if the present holds any significant life line for the future. Socio-political and economic of the contemporary Nigeria society will be examined in the light of the subject matter.

Acclaimed as the most populous black nation on earth, the modern history of Nigeria as a political state encompassing 250 to 400 ethnic groups of widely varied cultures and modes of political organisation dates from completion of the British conquest in 1903 and the amalgamation of northern and southern Nigeria into the colony of and protectorate of Nigeria in 1914. The history of Nigerian people extends backward in time for some three millennia.

Archeological evidence, oral traditions, and written documentation established the existence of dynamics societies and well-developed political systems whose history had an important influence on colonial rule and has continued to shape independent Nigeria. Nigerian history is fragmented in a way because it evolved from a variety of traditions, but many of the most outstanding features of modern society reflects the strong influence of the three major dominant ethnic groups-the Hausa, the Yoruba, and the Igbo.
At independent, Nigeria’s government was a coalition of conservative parties: the Nigerians Peoples Congress (NPC) founded in 1944, a party dominated by northerners and those of Islamic faith, and Igbo and Christian dominated National Council of Nigeria and Cameroun (NCNC) led by Nnamdi Azikiwe, who became Nigeria’s maiden Governor General (President) in 1960. Azikiwe’s success and emergence is owed to (the) concerted efforts, campaigns and agitations for greater participation in government and self autonomy that was championed by the nationalist movement.

It will not be out of place to assert that British colonialism gave birth to Nigeria, merging diverse peoples and communities in an artificial political entity. It was therefore not unusual that the nationalist movement that characterized political factor in Nigeria during the interwar period derived an older political particularism and broad Pan- Africanism rather than any sense of a common Nigerian nationality. Their goal at the beginning was not self determination but rather increase participation in the governmental process on a required level. Inconsistencies in British policies re-enforced cleavages based on regional animosities by attempting simultaneously to preserve the indigenous cultures of each area and to introduce modern technology and western political and social concepts. In the north, appeals to Islamic legitimacy upheld the rule of the emirs, such that nationalist sentiments there were decidedly anti-western. In the south however, modern nationalist whose thinking was shaped by European ideas, opposed indirect rule, which had entrenched what was considered to be an anachronistic ruling class in power and shut out the westernized elite.

Early nationalist tended to ignore Nigeria as a focus of patriotism; rather, the common denominator was based on a newly assertive ethic consciousness, particularly Yoruba and Igbo. Despite their acceptance of Europeans and North American influences, the nationalists were critical of colonialism for its failure to appreciate the antiquity of indigenous cultures. They wanted self-government, charging that only colonial rule prevented the unshackling of progressive forces in Africa.
Having offered some concise account of Nigeria, it is imperative to look at Nigeria at 51 with a view to determine whether the present can determine the future.
According World Bank / IMF reports backed by United Nations Development Index, Nigeria is among the eleventh economies in the world with one of the fastest growing economy index. At 51,the country set the pace as the fastest growing GSM market in the world and the third largest internet users though two with astronomical cyber crime rate only next to USA and UK.
Despite all these, Nigeria economy is struggling to leverage the country’s vast wealth in fossil fuels in order to displace the crushing poverty that affects more than 57% of its population. Economists refer to the co-existence of vast wealth in natural resources and extreme personal poverty in developing countries like Nigeria as the “resource curse”. Although “resource curse” is more widely understood to mean an abundance of natural resources, which fuels official corruption resulting in a violent competition for the resources by the citizens of the nation. Nigeria’s export of oil and natural gas at a time of peak prices-have enabled the country to post merchandise trade and current account surpluses in recent years.
Reportedly, 80% of Nigeria’s energy revenues flow to the government, 16% covers operational costs and the remaining 4% go to investors. However, the World Bank has estimated that as a result of corruption 80% of energy revenues benefit only 1% of the population. With this frightening report, can the present determine the future? Does our leaders offer lime light for the economy? Can the present leadership engineer the desired Nigeria? Can Jonathan and his crops of lieutenant champion the course of a new Nigeria? Looking at so many factors, the good, the bad and perhaps the hopeful, I am tempted to ask again, can the present really define the future? Please pardon my curiosity or perhaps skepticism.
Previously hindered by years of mismanagement, economic reforms of the past decade have put Nigeria back on track towards achieving its full economic potentials. Nigerian GDP at purchasing power parity more than doubled from $170.7 billion in 2005 to $ 374.3 billion in 2010, although estimates of the size of the informal sector (which is not included in the official figures) put the actual numbers closer to $520 billion.
According to United Nations Development index (2004) of the 177 countries in UN Development index, Nigeria ranked 151. Thus, creating a worrisome situation when compare to the volume of energy revenue accrued.
Between 2003 and 2007 the country attempted to implement an economic reform programme called National Economics Empowerment Development Strategy (NEEDS). The purpose of NEEDS was to raise country’s standard of living through a variety of reforms which include: Macroeconomics stability, deregulation, liberalization, privatization, transparency, and accountability. The policy (NEEDS) addressed basic deficiencies, such as the lack of freshwater for household use and irrigation, unreliable power supplies, decay infrastructure, impediments to private enterprise, and corruption. The government hoped that NEEDS would create 7million new jobs diversify the economy, boost non-energy exports, increase industrial capacity utilization, and improve agricultural productivity. But the result of the colossal investment of public fund in this programme is there for all to evaluate.
The pessimism about the future of our great nation seems to increase as the day go by. Even people who prophesied of a new Nigeria and those enthusiastic about the Nigerian dream are no longer confidence that the change we desire will come during our lifetime. In the face of high corruption, unemployment, bad roads, deteriorating education system, hunger in the midst of abundance, lying leaders, pen robbery, kidnapping, insecurity and militancy. The question for Nigeria at 51 is can the present define the future?
NEEDS was designed and packaged to respond to a number of social and economic challenges and create the pathway to our dream Nigeria. But in sincerity of heart was the program successful? How much did it gulp? How much was actually expended to actualize the course of the programme? Who did what, when and how? Shouldn’t NASS look into the programme by way of evaluation? Can the government boldly and convincingly boost of effectively and efficiently achieving the mission and objectives of the programme? The truth is that Nigeria is still struggling to improve its energy capacity supply as electricity supply is still a major challenge; federal roads are still in deplorable condition; unemployment on the highest as fresh graduates in thousands flood the labour market yearly; infrastructures are in the decay; corruption has ravished the system and human capacity development seriously impede. The very things NEEDS sets out to achieve are yet to be acclaimed thus.
This programme was also initiated in the state level as well and called the State Economic Empowerment Development Strategy (SEEDS), with similar objectives and programme focus.
Today the concept and philosophy of NEEDS & SEEDS is no longer invoked or perhaps a subject of discourse on national/state fora. An appraisal of the entire programme will leave one with millions of questions with no answers. Rhetorically and for purpose of curiosity did NEEDS &SEEDS met its designed mission/vision statement? Was its objectives achieved? How much of the energy revenue end up in private pockets, foreign account, open up new firm & businesses all in the name of prosecuting NEEDS/SEEDS programmes?
Today the programme no longer generates public discourse and debate in high places/government circle. It is a somewhat new programme/agenda ‘The Millennium Development Goals’ MDGs sponsored by the World Bank. Nigeria at 51 is paradoxically a crawling nation, but blessed with abundant natural & human resources. At 51, we still celebrate in poverty, we still celebrate in darkness, with insecurity a daily nightmare and dilemma, we still celebrate a midst high level corruption and open extortion by official uniform government agents. Can the present really define the future with all these challenges? In life, the only thing that sustains man is hope. Some call it faith. Yes! Where there is life, there hope. Thus, there is still hope for Nigeria to reborn despite the level of harms and injuries Nigerians have done to Nigeria. There is still hope that one day, electricity will run uninterrupted in Nigeria for 10 years. Yes! There is every possibility that very soon; the Nigerian electorates shall in one accord cause their elected governor or whoever to resign from office for none performing and corruption. There is always light at the end of the tunnel. Don’t give up and never be silence on matters of social justice or else you will be the next casualty.

CHILD TRAINING AND CHILD DEVELOPMENT: A CALL TO PARENTS

CHILD TRAINING & DEVELOPMENT: A CALL TO PARENTS.
By Ignatius Ibanga

Children are a welcome edition into every family all over the world. A gift from God with extraordinary uniqueness associated with special blessings and favours.
We recognize that child socialization is a learning process that usually has its onsets in the family but soon transcends family dynamics to entail interaction through communication between the child and other agent of socialization outside the child’s home environment.
Biologically, a child (plural: children) is generally a human between the stages of birth and puberty. Some vernacular definitions of a child include the fetus, as being an unborn child.
The legal definition of “child” generally refers to a minor, otherwise known as a person younger than the age of majority.”Child’’ may also describe a relationship with a parent or authority figure, or signify group membership in a clan, tribe or religion, it can also signify being strongly affected by a specific time, place or circumstance, as in “a child of nature’’ or “a child of the seventies’’.
The United Nations Convention on the Rights of the child defines a child as’’ a human being below the age of 18 years unless under the law applicable to the child, majority is attained earlier’’. Recognition of childhood as a state different from adulthood begins to emerge in the 16th and 17th centuries. Society began to relate to the child not as a miniature adult but as a person of lower level of maturity needing adult protection, love and nurturing.
In so far as education is a process of training and developing the various domains of individual's behaviours, one can argue that early childhood training and development normally starts in the family, particularly as the child makes initial contacts with the world through interaction with his or her mother. Although one recognizes that no particular family is solely responsible for child’s socialization-child survival, development, protection, integration and participation in social life, the role of mother in child bearing, child rearing, child care or child development is relatively of central importance.
All children go through social development. An infant or very young child will play along happily. If another child wanders onto the scene, he or she may be physically attacked or push out of the way or perhaps seemingly admitted. The optimal development of children is considered vital to society and so it is important to understand the social, cognitive, emotional, and educational development of children. Increased research and interest in this field has resulted in new theories and strategies, with specific regard to practice that promotes development within the school system. However, my concentration is on the child’s training/development as its affects parents, family harmony and by extension societal peace at the long run.
It is imperative to stress here that parents are an inalienable cameo de facto in the children’s development. As children develop from infants to teens to adults they go through a series of developmental stages that are important to all aspects of their personhood including physical, intellectual, emotional and social. The proper role of the parent is to provide encouragement, support and access to activities that enables the child to master key developmental tasks.
A parent is their child’s first teacher and should remain their best teacher throughout life. Functioning as a coach, the parent exposes a child to age appropriate challenges to encourage development as well as to experiences that allows the child to explore on their own and learn from interacting with their environment. Therefore, as parents it is our responsibility to train and teach our children, for whatever training we give to the children that is what they will grow with.
We need to teach our children how to pray, to respect and be involved in things of God. Matthew 6:1-15. How to live a life of praise and give thanks always to God. Psalm 127:4. We need to teach them how to study the word of God either by books, chapters or characters. Parental responsibility on child’s development is enormous. Significant effort is needed in the area of teaching and training them on how to talk with meaning and dignity using words that edify rather than destroy. We need also to teach the children how to dress and choose their friends by looking out on the character of the friend example lies. A whole lot of task awaits parents in this direction as they contribute to the personhood of children as they grow along. Fundamentally, the act of forming good morals in children is core to family dynamics, peace and growth. They need to learn how to greet politely, how to do domestic work, how to be independent, how to be hard working, how to be organized and thorough all, form part of parental calls to duty in child’s training and development.
Similarly, inculcating the spirit of giving in the children from teen age is a wonderful and unique virtue every parent should offer to his/her child. This, however can only be make possible if the parent themselves are a giving type. For you cannot give what you do not have. Training and teaching children to grow with the culture and life of charity is a way of helping them to break poverty in their life. Proverbs 6: 16-19. Also, parents should teach their kids secret and benefits of humility. Proverbs 16: 18-19. We need to teach them too to be contented. We are all witnesses to what greed and corruption has caused us in our society today. So these virtues and principles when impacted on our children with utmost devotion will facilitate the needed family harmony, thus societal peace.
Training, teaching and child development present quite a couple of challenging scenario for parents. Thus, parents/guardians need to provide guidelines and tools necessary for children activities at critical stages of development. The timing and appropriateness too are imperative to children learning important skills. Children may have certain difficulties mastering certain developmental tasks or academic subjects, parents have to be there to offer help to this kids when they are struggling. Reading skills at their teen is essential to learning subject taught and things relevant for them at that stage. The better the reading skills children have and the early they have them, will determine how rapidly and how well they will achieve in school and life in general.
Failure to read at the age of 8 years is predictive of future learning and behaviour problems. The ability to read is essential to being able to learn any subject taught in school. In our high tech society, proficiency in reading is a must to compete favourably in today’s job market. The information age is upon us. You can expect greater demands to be made upon reading ability. As parents, it is up to us to make sure that our children can read, write, spell and pronounce words correctly. There is no reason why a child with average intelligence cannot achieve this goal with early and appropriate reading instruction.
It is only through this commitment that we can gradually initiate a shift about the reading culture in our society which at present is very poor.
Within the family, parents hold primary responsibility for providing needed love and training to their children. (Titus 2: 4; Ephesians 6: 4). They should teach children values that will make them stand out among their peers and provide loving discipline.
Communication lays a solid and important foundational element and nature to the family relationships and unit. It strengthens it and deepens the bonds, connections, trust and intimacy you share. As parents, we need to offer, create and encourage this atmosphere and make it a home of comfort, reassurance and shared love.
Parenting is not only and all about chores, it is also about playful enjoyment and celebration of family life, each other and your interaction. This creates a unique platform for training, teaching and development.
Children are a rich heritage from the lord. Our joy and life's endeavours are owed to them. To have our expected end and dream future, it is obvious parents rededicate their time to children and offer kids the needed support in their personhood. For sooner or later, they will become parents and we (parents) children again as the continuum of life designed.
REFERENCES:
1. Udoekpo, M. U. (1997) Family Functions and Children's Education in Modern
Society. Patom Graphics, Ikot Ekpene, Akwa Ibom State.
2. Wikipedia: Internet Material
3. Ibid
4. Ibid
5. Ejikeme, G. G. (2000) Child Training Methods and Child Development.
A Journal of Contemporary Social Issues. Vol.1 Nos. 1&2.
6. Ibid

YOUTHS – USEFUL INSTRUMENTS FOR NATION-BUILDING.

YOUTHS – USEFUL INSTRUMENTS FOR NATION-BUILDING.
By Ignatius Ibanga
(Development Worker, Motivational Speaker/Writer on Contemporary Issues)

A paper presented at the Provincial Conference Meeting of the Catholic Youth Organisation of Nigeria -CYON of Uyo, Calabar, Ogoja, Ikot Ekpene & Port-Harcourt Dioceses in South-South Nigeria. Held on Saturday June 18th, 2011 at CWO Hall, Pastoral Centre, Uyo, Akwa Ibom State, Nigeria.

INTRODUCTION
I am delighted to be considered suitable to present this talk to non other than great Nigerian youths of Catholic extraction from the South-South zone of Nigeria. Whenever youths gather, dreams and aspiration express itself. Whenever youths meet, talents and creativity is born. Today you meet perhaps not only to discuss issues within the framework of CYON activity but to stimulate intellectual discourse on a couple of generative national issues, reason why you consider a topic on nation building too good to be ignored in your quest to contribute to strengthening various democratic and economic structures in Nigeria for good governance.

Nation-building is a normative concept that means different things to different people. The latest conceptualization is essentially that nation-building programmes are those in which dysfunctional or unstable or "failed states" or economies are given significant attention in the development of governmental infrastructure, civil society, dispute resolution mechanisms, as well as economic assistance, in order to increase stability. Nation-building generally assumes that someone or something is doing the building work intentionally.

Many people believe that nation-building is evolutionary rather than revolutionary, that it takes a long time and is a social process that cannot be jump-started from outside. The evolution of the Greek city states into a nation, the Italian city-states into a nation, the German city-states into the Zollverein customs union and later a nation, the multiple languages and cultural groups in France into the nation of France, the metaphorical evolution of Nigeria from separate independent kingdoms and later protectorates to colony then into regions into a nation, the development of China from the warring kingdoms, took a very long time, and were the result, not only of political leadership, but of changes in technology and economic processes (the agricultural and then industrial revolutions), as well as communication, culture and civil society, and many other factors.

According to Seymour Martin Lipset, this is called The First New Nation, the United States, at first 13 colonies with diverse origins, came together to form a new nation and state. That state, like so many in contemporary times, faced the prospect of secession and disintegration in 1865, and it took another 100 years for the integration of black and white, North and South, East and West. This was a new type of nation-state, because its people were not all of the same ethnicity, culture, and language, as had been thought to be the case in the early defining of the concept of nation-state.

A study by Kennedy School of Government at Harvard University in 2001 defined Nation-building as: "Equipping First Nations with the institutional foundation necessary to increase their capacity to effectively assert self-governing powers on behalf of their own economic, social and cultural objectives." The study identified four core elements of a nation building model: 1) genuine self rule (First Nations making decisions about resource allocations, project funding and development strategy), 2) creating effective governing institutions (non-politicized dispute resolution mechanisms and getting rid of corruption), 3) cultural match (giving first nations institutions legitimacy in the eyes of their citizens), and the need for a strategic orientation (long-term planning).

One of the reasons for the difficulties of what many consider "failed states" is that some peoples who had been integrated were taken apart by European colonialism; while others who were separate peoples were integrated together in new states not based in common identities like the case of Nigeria when the north and south were merged together.

However, many new states were plagued by "tribalism", rivalry between ethnic groups within the nation as was the case in Nigeria. This sometimes resulted in their near-disintegration, such as the attempt by Biafra to secede from Nigeria in 1970, or the continuing demand of the Somali people in the Ogaden region of Ethiopia for complete independence. In Asia, the disintegration of India into Pakistan and Bangladesh is another example where ethnic differences, aided by geographic distance, tore apart a post-colonial state. The Rwandan genocide as well as the recurrent problems experienced by the Sudan can also be related to a lack of ethnic, religious, or racial cohesion within the nation.

WHAT THEN IS NATION-BUILDING?
Nation-building refers to the process of constructing or structuring a national identity using the power of the state. This process aims at the unification of the people within the state so that it remains politically stable and viable in the long run. Nation-building can involve the use of propaganda or major infrastructure development to foster social harmony and economic growth.

Originally, nation-building referred to the efforts of newly-independent nations, notably the nations of Africa, to reshape colonial territories that had been carved out by colonial powers without regard to ethnic or other boundaries.[1][2] These reformed states would then become viable and coherent national entities.

Nation building according to Ikwumelo (1975) involves actions, behaviours and thoughts or feelings aimed at sustaining the attributes of a nation. The problem of nation building is more critical in the third world country generally and more particularly in Nigeria where there are peoples with different cultures, languages, religion and a diversity of inclinations who have been forced together into one geo-political entity (Ezegbe:1994). Eboh and Ukpong, (1993) defined nation building as a process, whereby the leaders of a country strive to achieve unity and progress for their nation through various programmes. It is aimed at promoting peace and harmony, reducing conflicts, laying good foundations for economic, social and political development and above all to create conditions for progress.

DOES NATION-BUILDING REALLY MATTER TO US?
Absolutely yes! Nation-building matters to intractable conflict because of the theory that a strong state is necessary in order to provide security, that the building of an integrated national community is important in the building of a state, and that there may be social and economic prerequisites or co-requisites to the building of an integrated national community.

Furthermore, when nation-building implies democratization, there is the further hypothesis known as the democratic peace hypothesis. Originally advanced by Immanuel Kant in the 17th century, the democratic peace hypothesis says that perpetual peace can be achieved by developing a federation or league of free republican nations. Representative democracies, organized in an international organization, would bring peace (UN). Political scientists who have explored this hypothesis have focused on one or two versions: democracies don't make war against each other, or democracies don't initiate war at all. There is certainly evidence of the former, and some evidence of the latter.

Let me put it differently that, nation-building may sometimes be another name for external intervention and extension of spheres of influence and economic dominance. Sometimes nation-building may simply be used as a justification for the expansion of imperial control (like what Africans experienced in the hands of Europeans). So nation-building matters, but what is meant by nation-building matters even more.

The first major question that needs to be asked is whether nation-building should be done at all. In the context of intractable conflict, is nation-building an appropriate method of providing stable peace and a secure community, which can meet the needs of the people within it?

There is disagreement among current theorists of nation-building as to the relationships between the development of a free market economy and the development of democratic participation, as well as over the necessity of building a civil society as a prerequisite for the development of state institutions for democratic participation. Different theories of nation-building emphasize different parts of the arguments. Different versions of nation-building benefit different groups. Some appear to benefit more the outside countries, and/or the international governmental and nongovernmental organizations which are involved. Some benefit elites in the nation being built or rebuilt. Some spread benefits widely in the society; some do not.


YOUTHS AND NATION BUILDING
The questions to ask about a country's development are therefore: what has been happening to poverty? What has been happening to unemployment? What has been happening to inequality? What has been happening to security and many others?

In the 1990s the UN Development Programme brought out the Human Development Report and the Human Development Index to focus on those aspects of development other than economic, including in the index both health and education. Many UN programmes, as well as NGO efforts, focus on these aspects, and the World Bank since began to focus on poverty, but to date there seems no significant effort by Nigeria and successive governments to sincerely and practically include poverty, unemployment, or inequality in nation-building programmes other than lofty ideas, sweet talks and theoretical framework that justify no meaningful efforts.

Where do people – you and me – fit into this complicated web? Youths – useful instrument of nation building. It is said that for any society to obtain true reform, two groups should be targeted: women, and the youth. Sincerely speaking, how can youths be instrument of nation building amidst this level of corruption in the country? How can youths be instrument of nation building when there is high level of unemployment? How can youths be instrument of nation building when the government run a system of lies upon lies over life’s basic essentials (energy-electricity, security, food/shelter). How can youths be instrument of nation building when there is no genuine resource allocation to first nations in a heterogeneous society like ours? How can youths be instrument of nation building where there is no political culture & ideology, where people are either coerced to vote or disenfranchise by the system?

Wherever the beat and pulse of the nation is, there the youth is also. The generation of the young has always played a tremendous role in breaking and building nations. It is from this rank that arise idealism; the desire to change the world; the raw passion to push forward; the energy to execute these dreams and ideas.

There are many examples in the Bible of young people rising as leaders who built great nations – David, Joseph, and of course Jesus himself. In contemporary times, we can think of youth leaders who have struggled and fought for a cause they truly believed in – Sophie Scholl, member of the White Rose non-violent resistance movement in Nazi Germany who was executed, Obama who is the youngest American President ever, and the countless youths around the world speaking their minds firmly about the truths they believe in and the issues they condemn such as institutions of social injustice.

Whenever I think of the role that a youth can play in nation-building, I am reminded of the youth people of East Timor, with whom I have great admiration for. This beautiful group of people fought long and hard for independence from Indonesia, and eventually gained it. There are many other such stories, stories of youth who courageously stood for what they believed their nations to stand for – and these should be your character and resolve in order to impact significantly on your beloved nation Nigeria.

Do Christian youths have a role to play in nation building? Absolutely yes! At times, this may seem an overwhelming task as there are numerous issues to tackle with. This is so when the system seems like an overwhelming barrier, but these should then be broken down into bite-sizes that can be strategically targeted. For example, looking at the institutions that make up society and targeting which of these are of most priority: Parliament? Corruption? Building up national identity through enhanced religious conversations? There are multiple ways in which a youth can get involved in charting a direction for his/her own future.

Youth leaders should see it within their reach, their ability to impact society and make a tremendous difference in their country rather than form cohorts of political thugs, kidnappers and pipeline of corrupt practices for few elites who feed fat on the wealth of the nation to the detriments of many as is witnessed today across board in Nigeria. You can start with the small community that is close to your hearts first, (it may not necessarily be yours) and it must based on Christians values and true virtues that can clearly be seen.
The usefulness of youths in nation building cannot be over-emphasised. Though in Nigeria, it is seemly being downplayed. The lesser fair attitude or syndrome, and the do-or-die phenomenon that characterise Nigerian politics, (monopolize by our older generation), seem to be an eloquent testimony of this.
To say that building a nation is an enormous task is to confess the fundamental truth. A nation cannot be built overnight as Rome was not built in a day. Building a nation requires time and concerted efforts. Like Barack Obama puts it in his acceptance speech delivered: "The road ahead will be long. Our climb will be steep. We may not get there in one year..." It is a continuous adventure and one generation passes away with another generation taking its place, but the task of building a nation goes on. It, therefore, behooves each generation to give the next its best by leaving the nation better than it met it. Or, of what use is it to be "a wasted generation", apologies to the Nobel laureate, Prof Wole Soyinka.
In his autobiography, "Building A Nation", the first premier of Midwestern Nigeria, a barrister-at-law Chief Dennis C. Osadebay said: "Building a nation is not an easy task anywhere and there is no short-cut to nationhood just as there is no short-cut by which a baby can attain childhood... no country can leap over the teething period of nationhood or change human nature."
In building a nation, all hands must be on deck. Be that as it may, the role of youths is of crucial importance. Nigerian youths are spread all over the country. They are endowed with great talents, gifts and potential, most of which are yet to be fully tapped. They are intelligent, knowledgeable and skilful in various fields.
Undoubtedly, the future of any nation rests on the shoulders of the youth. The values they inculcate and the qualities they possess today will inevitably be brought to bear on the nation tomorrow. The knowledge, skills and principles which they have acquired over the years would be used as tools for the development or otherwise of the nation. They are the ones who will meet the specific manpower needs of the nation. Indeed, the youths are the movers and shapers of the nation. Without them, the nation has no future and is heading for extinction.
Nigerian youths are the incubators of the change this nation needs. Nigeria needs the youths to champion the long-awaited change - economically, politically, socio-culturally and technologically. The developed and powerful nations in the world today would not have attained that status without the indispensable role of the youth. They ensure that the education of their youths is on the front burner. Since nation-building is a continuous task, the youths will forever be the hope of the nation and the hub of the nation’s development.
As youths, we have a vital role to play in building this nation. We are the catalysts that will jumpstart Nigeria’s economic greatness and propel national progress. Is it not true that as a nation if we must become the true giant of Africa that we claim to be, the welfare and wellbeing of Nigeria youths must be and remain paramount in the minds of our leaders?
In the words of Benjamin Disraeli, the British statesman, the youth of a nation are the trustees of prosperity. We must be prepared to produce the change we desire to see in this country. We must stop running away with the long-peddled notion that we are leaders of "tomorrow". Perish the thought! The future is NOW! We are indeed the leaders of today.

It is said that if a person is in his twenties and not an idealist, he has no heart. If he is in his fifties and is still an idealist, he has no head. Jokes aside, idealism is the one trait that sparks all initiative for change and ingenuity in a nation. Let the youth take full grasp of its idealist nature, and seek to heal wounds, lay the ground for social justice and bring to reality our dream nation God promised “thy kingdom come on earth”.

BUILDING WHAT KIND OF NATION?
Aside from what we can explore based on the Scripture, there are fundamental principles that we can refer to when exploring the need for social justice-the cornerstone of nation building. The Catholic Church has been working at issues of social justice for many years, (though within the Church’s life and institutions, justice is questionable), the Jesuit order specifically tasked with this very responsibility and role. In 1963, Pope John the 23rd issued one of the most famous encyclicals called Pacem In Terris, or in English, “On Establishing Universal Peace in Truth, Justice, Charity, and Liberty”.

This document clearly sets the basis upon which justice is grounded, laying the premises that God created all men equal, and as such he has rights and duties that are universal, inviolable and inalienable. Therefore, man has economic, political, cultural, and moral rights and duties. In detail, “man has the right to live, to bodily integrity, to the means necessary for development of life, to be respected, to worship God according to one’s conscience, to choose freely one’s state in life, (and) to freely meet and associate.”

It further states, “All men are equal in natural dignity, and … no form of approval is being given to racial discrimination… and the possession of rights involves recognition and respect by other people”. Many of such statements ring similar to those contained within present international human rights law, the Universal Declaration of Human Rights and other legal Human Rights instruments. We believe therefore, that mankind has been bestowed these rights to life by God through the moral order through which He has created the world. It is hence when individuals part of this refined order fall through the cracks of the system, failing to be duly recognised as equal citizens whose natural rights are consequently violated, that we say justice has not been sufficiently provided for. A rights-based approach to building a nation is one that is grounded on the dignity and worth given to us by God.

Jesus came for the purpose of reconciliation, to reconcile man with man, man with God and man with the world around him. Extrapolate this to our current scenarios and we can imagine practicing true Christian values by creating a world of greater harmony between different ethnicities, religions and people groups. Our purpose should also be in reconciling man with the environment that is steadily being destroyed today – hence, efforts at sustainable development and alternative energy to combat current climate change crises are all in line with God’s ultimate will on earth – in the here and now.

CONCLUSION
If we believe that Christian principles are holistic, then they should also inform our ideas about public life. Faith in the public square is very different from imposing strict religious values; rather, it is putting to practice those “kingdom values” espoused by Jesus. This means tuning our senses into a frequency that sees the world as a landscape that God can transform. This transformation is one that is prescribed in the Bible: turning society away from dominance, hypocrisy, pomp, pride, “greed, malice, deceit, envy, slander, arrogance and folly” (Mark 7: 22-23) and towards kingdom values of justice, peace, sacrificial love, compassion and goodness.

In the process of nation-building, we most set out to do precisely that: to build our nations based on very concrete values already articulated for us. This is “His kingdom come on earth” as we say in the Lord’s Prayer. It is important to hold true a vision we desire for our nations, or nation-building effort comes to naught. The cause fought against corruption is a cause fought for social justice. The cause fought against systemic evil is a cause fought for what we believe in through Christ. Sacrificial love also includes having the grace to speak the truth with love, without prejudice of the other.

If nation-building in the 21st century is to be successful, it most looks at some of its early theorists. The importance of democratic values, of the civic culture and civil society that develop and sustain them, the importance of increasing social, political, and economic equality, and of human development, rather than just economic development or state-building, are key in any successful strategy for long-term democratic nation-building. Nation-building is more than just state-building. To be a sustainable force for peace building, it must incorporate more than just the Western appendages of democracy.

Every Nigerian youth has a role to play in the development and in the body politic of the nation. The nation at 50 is bedeviled by so many problems. These problems are corruption, economic and financial crimes, bribery, low political culture, lack of patriotism and discipline among Nigerians, mismanagement, tribal and religious intolerance and so many other negative things. But all hope is not yet lost, as Nigeria still has a bright future. It’s up to me and you to strive towards strong advocacy in these areas to re-sanitize the nation and bring about the much needed positive development.

Thank you.