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By Emmanuel Igbo
One of the most burning topics in today’s Nigeria is security of life, as the nation grapples with various challenges and menaces that assail that nucleus of her being. While reactions and responses to incidents of insecurity take persuasive to martial dimensions, it is imperative to incorporate a value-based approach that assesses the status of the central object in the current situation – life – towards asserting or reinforcing its worth. Perhaps, this approach will unravel strategies that can deliver sustainable gains in the fight against insecurity.
This requires firstly defining the worth of the Nigerian life: is it invaluable at one extreme or valueless at another? This crucial exercise should adopt Indicators and measures that go beyond life-appreciative beliefs, assumptions and declarations to reveal concrete actions and stances that validate the importance or value attached to the Nigerian life by society and its authorities.
So, assuming the value of the Nigerian life is defined by sanctity, for instance, it should be reflected in corresponding laws, policies, standards, rules and regulations, etc that adorn it with such an esteemed property. Such provisions must define how the Nigerian life shall be treated and not be treated. Beyond that, they must define how unlawful and negligent treatment of the Nigerian life shall also be dealt with.
Such provisions must put the Nigerian life first above tribe, religion, political affiliation, socio-economic stratification, etc in the general affairs of the state and society. Emphatically, these and other groupings must be seen to uphold the sanctity of life at all times, as a matter of responsibility and as a basis for their right to operate and interact within the Nigerian system – same goes for every authority at all levels. Every provision of the law should, indeed, draw its relevance, legitimacy and strength from this value allocation to life, directly or indirectly.
Yet, this assessment should not end with ascertaining the adequacy, or otherwise, of the legal and customary provisions that express the value allocated to the Nigerian life, as they only guide or demand related activities, behaviors, actions and inactions in the Nigerian system. It should also evaluate the execution of laws, rules and regulations, policies, standards, agreements, etc that protect and promote the sanctity of the Nigerian life, in order to ascertain the level of commitment and compliance to them by society and its authorities.
Some people may argue that there are enough existing laws, rules and regulations, policies, standards, etc aimed at protecting the Nigerian life. However, in such a vast and complex system, moreso operating in a larger dynamic world community and environment, where threats to life continue to emerge and evolve, this assessment should continuously and proactively seek and anticipate gaps or inadequacies in legislation, standards, agreements, strategies, policies and operations, as well as proffer closures.
Therefore, closely integrating value allocation with value enforcement through the optimization of associated systems, processes and resources is key to not only finding the rightful worth of the Nigerian life but ultimately protecting it in all ramifications. For the sake of clarity, protecting life transcends shielding or saving it from physical harm to also address numerous socio-economic, political, biological and environmental threats and dangers. In other words, financial, social, economic, psychological and emotional security should complement physical security to wholesomely guarantee security of life.
Threats to security of life should be sought in situations that breed out-of-school children or out-of-job and out-of-support adults, illegal access to hard drugs and fire arms, poor infrastructure or the lack of it, poor professional practices and service standards, poorly trained and remunerated security operatives or health practitioners and the dangerous or unhealthy teachings of preachers or instructors, for instance. They would also be observable in all activities, actions and stances that assail and undermine the dignity of the Nigerian person, as well as in poor sustainability practices. These are not exhaustive but the point being made is that attention should be paid to all situations, incidents and posturing that pose both immediate and remote threats to life.
Given the multiple and diverse nature of these threats, strategies deployed to ensure the security of the Nigerian life should be exhaustive in scope and synergised towards achieving that ultimate goal. From a strategic point of view, security of life positions it as an asset that cumulatively enriches and develops national life, making it all the more a worthwhile venture and a win-win situation for the Nigerian person, society and authority. Yet, only lives that bear value can positively contribute same to national life.
While these strategies are being honed, harmonised and operationalized, the guiding dictum should be that to protect is to value (and vice versa) and that what is (not) sufficiently valued would (not) be adequately protected.
Securing life effectively would generally entail upholding, restoring and sustaining the value bestowed on it by nature, humanity and the state. Should the state or society run short of this value-disposition, recourse to humanity and nature would redirect it in this primary role.
• Dr. Nzomiwu MNIPR, a commentator on national and international issues, writes via [email protected]
