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Opinion

The Oracle: Ethics and Discipline in Law: Akin to Waiting for Godot (Pt. 3)

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By Mike Ozekhome

INTRODUCTION

A nation is said to be developed when the standard of her discipline and ethics are measured in comparison with others in the developing society. Where this is lacking in Nigeria for instance, is what has led her to fail to measure up with other developed nations of the world. Today, we shall continue our discourse on this.

ETHICS AND MORALITY (continues)

To analyse law, refers must be made to a classic tale, originating in India, of a group of blind men and elephant even though there are numerous variations of the story, but I enjoy the Jain’s version in particular:

“Once upon a time, there lived six blind men in a village. One day the villagers told them, “Hey, there is an elephant in the village today.”

They had no idea what an elephant is. They decided, “Even though we would not be able to see it, let us go and feel it anyway.” All of them went where the elephant was. Every one of them touched the elephant.

“Hey, the elephant is a pillar,” said the first man who touched his leg.

“Oh, no! It is like a rope,” said the second man who touched the tail.

“Oh, no! It is like a thick branch of a tree,” said the third man who touched the trunk of the elephant.

“It is like a big hand fan,” said the fourth man who touched the ear of the elephant.

“It is like a huge wall,” said the fifth man who touched the belly of the elephant.

“It is like a solid pipe,” said the sixth man who touched the tusk of the elephant.

They began to argue about the elephant and every one of them insisted that he was right. It looked like they were getting agitated. A wise man was passing by, and he saw this. He stopped and asked them, “What is the matter?” They said, “We cannot agree to what the elephant is like.” Each one of them told what he thought the elephant was like. The wise man calmly explained to them, “All of you are right. The reason every one of you is telling it differently because each one of you touched a different part of the elephant. So, the elephant has all the features of what you all said.” 

Because of the multi-dimensional and interdisciplinary nature of law several theories and schools of law have been propounded to wit: the Naturalist School, the Socialist Theory, the Positivist Theory, the Realists Theory, the Utilitarian Theory and so on, but we are not going to wear ourselves out with the various theories. For the sake of this write-up, we shall adopt the definition proposed in the Black’s Law Dictionary above, that is:

“As that which is laid down, ordained, or established. A rule or method according to which phenomenon or actions co-exist or follow each other. Law, in its generic sense, is a body of rules of action or conduct prescribed by controlling authority and having binding legal force. That which must be obeyed and followed by citizens subject to sanctions or legal consequences. Law is a solemn expression of the will of the supreme power of the State”.

“WAITING FOR GODOT” is a term coined from the story – Waiting for Godot – to describe a situation where people are waiting for something to happen, but it probably never will. Simply put, it is to engage in wishful thinking or to build castles in the air. The phrase is coined from the play by Samuel Becket. The play is basically two clowns waiting for someone who never shows up. It’s a metaphor for humanity waiting for some revelation of God’s presence amid horror, destruction and chaos.

They never get it. At the end a messenger boy comes to say Mr. Godot is very sorry but he’s unable to come today, but perhaps tomorrow. That’s life. Waiting for Godot is a tragicomedy in two acts by Irish writer Samuel Beckett, published in 1952 in French as En attendant Godot and first produced in 1953. Waiting for Godot was a true innovation in drama and the Theatre of the Absurd’s first theatrical success.

NATIONAL ETHICS

National ethics simply means a set of conduct and behaviours expected of every citizen, the breach of which attracts punishment. National ethics is defined as a system of morals, rules, and behaviour which every community in a country is bound to abide by and a breach of such rules usually attracts punishment.

National ethics is stated in the Constitution of a nation to guide the behaviour and conduct of citizens in their places of work. It serves to establishment of law and order and attainment of meaningful development in a country. The present Constitution of Nigeria states the national ethics to comprise the following: Discipline, Integrity, Dignity of Labour, Social Justice, Religious Tolerance, Self-Reliance, and Patriotism.

Discipline, Integrity, Dignity of Labour, Social Justice, Religious Tolerance, Self-Reliance, and Patriotism.

By discipline the Constitution meant Nigerians should try not to be corrupt, disobedient to laws or embezzle government’s funds when they found themselves in a position of leadership. Citizens are expected to be disciplined, always observing self-control and associating themselves only with people of good character. The importance of discipline which cannot be overemphasized include but not limited to the following: Discipline builds good habits; Discipline helps one stop procrastinating; Discipline helps one manage one’s time better; Discipline helps one achieve your goals; Discipline boosts one self-esteem; Discipline helps one master things; Discipline makes one more reliable; Discipline improves one’s ability to manage challenging emotions. When you have discipline in your life you can make small sacrifices in the present for a better life in the future. Discipline creates habits, habits make routines, and routines become who you are daily.

Like a muscle, discipline can be trained. The more you work on your discipline the stronger it becomes. You see this in sports all the time, the more disciplined team ends up beating the undisciplined team with greater talent. Disciplined teams can see the big picture and use restraint during adversity. Teams who aren’t as disciplined lose their cool and end up costing themselves a shot.

By integrity the Constitution states that Nigerians should try to be firm and honest in all their activities. They should not allow others to drag them into illegal and dishonest activities.

Integrity is a characteristic that many of us value in ourselves, and it’s one we look for consistently in our leaders.  But what does it really mean to have integrity? It is the quality of being honest and strong about what you believe to be right.

One could say that integrity is always doing the right thing, even when no one is looking, and even when the choice isn’t easy. Or, one might see integrity as staying true to oneself and one’s word, even when one is faced with serious consequences for the choices that you’re making.

When we have integrity, we gain the trust of our leaders, our colleagues and our team. We’re dependable, and, when we hold ourselves accountable for our actions, we become role models  for others to follow.

All of this, in turn, directly impacts our success in life.

Dignity of labour entails that Nigerians should be proud of the work they do irrespective of its nature provided it is legal. It also means labour should be rewarded accordingly. That is, we should have respect for those who work for us. The dignity of labour is the philosophy that all types of jobs are respected equally, and no occupation is considered superior and none of the jobs should be discriminated on any basis. Regardless of whether one’s occupation involves physical work or mental labour, it is held that the job deserves respect. Simply put, any form of work, manual or intellectual, is called labour and respecting any kind of job (manual or intellectual) is called “dignity of labour”. Dignity of labour, in a nutshell, is the experience of self-worth and achievement that a person derives from his or her work. It is experienced when a person is treated as an equal in the workplace and when they feel useful to their company and to society in general.

By social justice the Constitution implies that Nigerians irrespective of where they come from should be treated fairly and rightly. That is, they should be given equal opportunities in terms of access to justice, employment, education, etc. This could help to bridge the gap between the rich and the poor to the barest minimum.

Justice is the concept of fairness. Social justice is fairness as it manifests in society. That includes fairness in healthcare, employment, housing, and more. Discrimination and social justice are not compatible. Now, social justice applies to all aspects of society, including race and gender, and it is closely tied to human rights. More specifically, what does social justice mean?

Social justice means that everyone’s human rights are respected and protected. Everyone has equal opportunities. This doesn’t guarantee that society will be perfect, and everyone will always be happy. However, everyone will have a fighting chance at the life they want. They aren’t held back by things out of their control like systemic obstacles or discrimination.

By Religious tolerance the Constitution simply means that Nigerians should learn to stay together without violating each other’s right in their practice of religion. That is, they should learn to believe that the religion of every person is important to him. Therefore, every Nigerian should consider the religion of another Nigerian important to the believer. That is, we should learn to believe that, much as we value our religions other people, too, value their religion no matter the pattern of worship.

This goal is a complex one due the great diversity of religions and spiritual beliefs existing in the world today especially in our society. Religion is also a very emotional topic. It can often be difficult for individuals to put their personal biases aside and consider ideas or situations objectively. (To be continued).

FUNTIMES

“Chatting with a Nigerian girl is like interview, if you don’t ask her question, she has nothing to tell you”.- Anonymous.

THOUGHT FOR THE WEEK

“In just about every area of society, there’s nothing more important than ethics”. (Henry Paulson).

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Opinion

The End of a Political Party

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By Obianuju Kanu-Ogoko

It is deeply alarming and shameful to witness an elected official of an opposition party openly calling for the continuation of President Tinubu’s administration. This blatant betrayal goes against the very essence of democratic opposition and makes a mockery of the values the PDP is supposed to stand for.

Even more concerning is the deafening silence from North Central leadership. This silence comes at a price—For the funneled $3 million to buy off the courts for one of their Leaders’, the NC has compromised integrity, ensuring that any potential challenge is conveniently quashed. Such actions reveal a deeply compromised leadership, one that no longer stands for the people but for personal gain.

When a member of a political party publicly supports the ruling party, it raises the critical question: Who is truly standing for the PDP? When a Minister publicly insulted PDP and said that he is standing with the President, and you did nothing; why won’t others blatantly insult the party? Only under the Watch of this NWC has PDP been so ridiculed to the gutters. Where is the opposition we so desperately need in this time of political crisis? It is a betrayal of trust, of principles and of the party’s very foundation.

The leadership of this party has failed woefully. You have turned the PDP into a laughing stock, a hollow shell of what it once was. No political party with any credibility or integrity will even consider aligning or merging with the PDP at this rate. The decay runs deep and the shame is monumental.

WHAT A DISGRACE!

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Opinion

Day Dele Momodu Made Me Live Above My Means

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By Uzor Maxim Uzoatu

These are dangerous days of gross shamelessness in totalitarian Nigeria.
Pathetic flaunting of clannish power is all the rage, and a good number of supposedly modern-day Nigerians have thrown their brains into the primordial ring.

One pathetic character came to me the other day stressing that the only way I can prove to him that I am not an ethnic bigot is to write an article attacking Dele Momodu!

I could not make any head or tail of the bloke’s proposition because I did not understand how ethnic bigotry can come up in an issue concerning Dele Momodu and my poor self.

The dotty guy made the further elaboration that I stand accused of turning into a “philosopher of the right” instead of supporting the government of the day which belongs to the left!

A toast to Karl Marx in presidential jet and presidential yacht!

I nearly expired with laughter as I remembered how one fat kept man who spells his surname as “San” (for Senior Advocate of Nigeria – SAN) wrote a wretched piece on me as an ethnic bigot and compelled one boozy rascal that dubiously studied law in my time at Great Ife to put it on my Facebook wall!

The excited tribesmen of Nigerian democracy and their giddy slaves have been greased to use attack as the first aspect of defence by calling all dissenting voices “ethnic bigots” as balm on their rotted consciences.

The bloke urging me to attack Dele Momodu was saddened when he learnt that I regarded the Ovation publisher as “my brother”!

Even amid the strange doings in Nigeria of the moment I can still count on some famous brothers who have not denied me such as Senator Babafemi Ojudu who privileged me to read his soon-to-be-published memoir as a fellow Guerrilla Journalist, and the lionized actor Richard Mofe-Damijo (RMD) who while on a recent film project in faraway Canada made my professor cousin over there to know that “Uzor is my brother!”

It is now incumbent on me to tell the world of the day that Dele Momodu made me live above my means.

All the court jesters, toadies, fawners, bootlickers and ill-assorted jobbers and hirelings put together can never be renewed with enough palliatives to countermand my respect for Dele Momodu who once told our friend in London who was boasting that he was chased out of Nigeria by General Babangida because of his activism: “Babangida did not chase you out of Nigeria. You found love with an oyinbo woman and followed her to London. Leave Babangida out of the matter!”

Dele Momodu takes his writing seriously, and does let me have a look at his manuscripts – even the one written on his presidential campaign by his campaign manager.

Unlike most Nigerians who are given to half measures, Dele Momodu writes so well and insists on having different fresh eyes to look at his works.

It was a sunny day in Lagos that I got a call from the Ovation publisher that I should stand by to do some work on a biography he was about to publish.

He warned me that I have only one day to do the work, and I replied him that I was raring to go because I love impossible challenges.

The manuscript of the biography hit my email in fast seconds, and before I could say Bob Dee a fat alert burst my spare bank account!

Being a ragged-trousered philanthropist, a la the title of Robert Tressel’s proletarian novel, I protested to Dele that it’s only beer money I needed but, kind and ever rendering soul that he is, he would not hear of it.

I went to Lagos Country Club, Ikeja and sacked my young brother, Vitus Akudinobi, from his office in the club so that I can concentrate fully on the work.

Many phone calls came my way, and I told my friends to go to my divine watering-hole to wait for me there and eat and drink all that they wanted because “money is not my problem!”

More calls came from my guys and their groupies asking for all makes of booze, isiewu, nkwobi and the assorted lots, and I asked them to continue to have a ball in my absence, that I would join them later to pick up the bill!

The many friends of the poor poet were astonished at the new-fangled wealth and confidence of the new member of the idle rich class!

It was a beautiful read that Dele Momodu had on offer, and by late evening I had read the entire book, and done some minor editing here and there.

It was then up to me to conclude the task by doing routine editing – or adding “style” as Tom Sawyer would tell his buddy Huckleberry Finn in the eponymous adventure books of Mark Twain.

I chose the style option, and I was indeed in my elements, enjoying all aspects of the book until it was getting to ten in the night, and my partying friends were frantically calling for my appearance.

I was totally satisfied with my effort such that I felt proud pressing the “Send” button on my laptop for onward transmission to Dele Momodu’s email.

I then rushed to the restaurant where my friends were waiting for me, and I had hardly settled down when one of Dele’s assistants called to say that there were some issues with the script I sent!

I had to perforce reopen up my computer in the bar, and I could not immediately fathom which of the saved copies happened to be the real deal.

One then remembered that there were tell-tale signs when the computer kept warning that I was putting too much on the clipboard or whatever.

It’s such a downer that after feeling so high that one had done the best possible work only to be left with the words of James Hadley Chase in The Sucker Punch: “It’s only when a guy gets full of confidence that he’s wide open for the sucker punch.”
Lesson learnt: keep it simple – even if you have been made to live above your means by Dele Momodu!

To end, how can a wannabe state agent and government apologist, a hired askari, hope to get me to write an article against a brother who has done me no harm whatsoever? Mba!

I admire Dele Momodu immensely for his courage of conviction to tell truth to power.

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Opinion

PDP at 26, A Time for Reflection not Celebration

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By Obianuju Kanu-Ogoko

At 26 years, the People’s Democratic Party (PDP) should have been a pillar of strength, a beacon of hope and a testament to the enduring promise of democracy in Nigeria.*

Yet, as we stand at this milestone, it is clear that we have little, if anything, to celebrate. Instead, this anniversary marks a sobering moment of reflection, a time to confront the hard truths that have plagued our journey and to acknowledge the gap between our potential and our reality.

Twenty-six years should have seen us mature into a force for good, a party that consistently upholds the values of integrity, unity and progress for all Nigerians.

But the reality is far from this ideal. Instead of celebrating, we must face the uncomfortable truth: *at 26, the PDP has failed to live up to the promise that once inspired millions.*

We cannot celebrate when our internal divisions have weakened our ability to lead. We cannot celebrate when the very principles that should guide us: justice, fairness and accountability,have been sidelined in favor of personal ambition and short-term gains. We cannot celebrate when the Nigerian people, who once looked to the PDP for leadership, now question our relevance and our commitment to their welfare.

This is not a time for self-congratulation. It is a time for deep introspection and honest assessment. What have we truly achieved? Where did we go wrong? And most importantly, how do we rebuild the trust that has been lost? These are the questions we must ask ourselves, not just as a party, but as individuals who believe in the ideals that the PDP was founded upon.

At 26, we should be at the height of our powers, but instead, we find ourselves at a crossroads. The path forward is not easy, but it is necessary. We must return to our roots, to the values that once made the PDP a symbol of hope and possibility. We must rebuild from within, embracing transparency, unity and a renewed commitment to serving the people of Nigeria.

There is no celebration today, only the recognition that we have a long road ahead. But if we use this moment wisely, if we truly learn from our past mistakes, there is still hope for a future where the PDP can once again stand tall, not just in name, but in action and impact. The journey begins now, not with *fanfare but with resolve.

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