Category: Culture

Decolonize our Waters

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Colonialism is beyond the political control and exploitation of one nation by another, it extends to relationship with Nature. The colonisation of Nature sees it being exploited and resources being transformed for economic gain without much regard to socio-ecological impacts. This bent has led to myriad problems including climate change, biodiversity loss and conflict. Terminologies such as Green and Blue economy have been coined as fig leaves to actions that seem good but merely provide cover to negatives activities. 
In the School of Ecology held in Port Harcourt, Nigeria, we looked at two key matters, the first being what it would mean to have Marine Protected Areas (MPA). The second issue was connected to the first, and that is the Blue Economy. We considered why the Blue Economy, such a beautiful name, should be a cause for concern.  The term and concept of “economy” has become so pervasive that it is taken as a given that aquatic ecosystems are for nothing other than meeting the ends of capital accumulation through the business of exploitation.
Although Blue Economy is conceptualised as the sustainable management of aquatic and marine resources and ecosystems, anything  done for other than economic profit or power is seen as unreasonable or as not viable. Our concern is to promote the resilience of our ecosystems and secure them from being grabbed by wielders of power and capital. Some people see the promotion of the Blue Economy as a means of securing life under water as highlighted in the Sustainable Development Goals. However, there isn’t much life under water coated by layers of crude oil and contaminated to outlandish levels above safe limits. What life is under water in Bayelsa State for example where the recently released report by the Bayelsa State Oil and Environment Commission reveals that “the concentration of noxious chemicals, such as Total Petroleum Hydrocarbons, exceed safe levels by a factor of  1 million according to some of the samples taken.” 

Environmentalism from below requires that we overturn the notion that environmental concerns are for those who have met their basic needs, are sated, and have the pleasure of thinking of luxuries. We also need to demolish the distorted notion that environmentalism begins and ends with the forcing of citizens to evacuate waste from drainages once a month, only to pike them on the edges of the drainages to be washed back, by the rains, into drainage channels. Environmentalism from below requires those who depend on the environment for their basic needs to stand up to reject attempts for the territories to be appropriated for mindless exploitation by the powerful and connected individuals, governments and corporations. 

Economy ought to be a third or fourth leg of sustainability, but the other legs, social and environment, have been roundly diminished that the table largely stands on one leg. So it is that the Blue or Green Economy are terms that must be taken with a dose of salt. Blue Economy is conceptualised as the extraction of economic value from aquatic ecosystems through deep seabed mining, modern biotechnology, geoengineering, industrial fishing and a variety of other activities. Some of these activities lead to ocean acidification and compound climate change impacts besides outright pollution. This means that after the extreme exploitation of the land, the sea and the sky are the new targets. Just as lands have been demarcated as mining blocs, the same is overtaking the seas. The wellbeing of 200 million Africans who depend on fisheries for food and nutritional security is clearly at risk. 

The implication of the grabbing of our water bodies is that very soon they may be partitioned and claimed as private properties. No doubt once these areas have been claimed, they will become inaccessible to our fisher folks and coastal communities. The partitioning and claiming of aquatic territories may seem far fetched but that is only if we deny that this is happening already. Industrial installations, such as crude oil platforms, command land swathes of territories around them ostensibly as security buffers. Stories from fishers who have tried to move into the high seas in pursuit of their business is that large parts of the continental shelf and beyond are off limits because they have been claimed and literally cordoned off by extractive industries’ installations. Another debilitating factor is that of unregulated industrial fishing in our waters. We have a situation where access to healthy water bodies is becoming more and more difficult by the day due to industrial installations and related pollution. In recent times, we have been witnesses to massive oil spills from blowouts at well heads at Santa Barbara river and at Ororo-1 well; explosion of FSPOs; and the incredibly polluting blowing up of oil laden vessel and burning of bush refineries by the security forces. 

With about 90 percent of sea-based pollution, including plastic wastes, in the Gulf of Guinea traceable to the Niger Delta, it is time for our governments (and ECOWAS) to declare an environmental emergency in the region. We need this in order to ensure that our peoples have a safe environment to carry out their economic, socio-cultural, recreational and spiritual activities. 

One immediate step that must be taken to ensure that our aquatic commons are not enclosed and grabbed is to have community-managed Marine Protected Areas. Such protected areas could cover rivers, creeks, swamps, and continental shelf. The advantages are numerous and deeply connected to the peoples history and socio-cultural outlook. Such people-managed MPAs would see restoration of degraded areas, rebuild biodiversity, revive cultural practices, restore dignity and reinvigorate local economies. In sum, we aim to work together and figure out ways of liberating Nature, from the bottom up.   

Halting Ecological Crimes in Africa

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The struggle for environmental justice in Africa is complex and broad. It is the continuation of the fight for the liberation of the continent and for socio-ecological transformation. It is a fact that the environment is our life; the soil, rivers and air are not inanimate or lifeless entities. We are rooted and anchored in our environment. Our roots are sunk into our environment and that is where our nourishment comes from. We do not see the Earth and her bountiful gifts as items that must be exploited, transformed, consumed or wasted. The understanding of the Earth as a living entity and not a dead thing warns that rapacious exploitation that disrupts her regenerative powers are acts of cruelty or Ecocide.  

We bear in mind that colonialism was erected on the right to subjugate, erase or diminish the right to life and the right to unfettered cultural expression of the colonized. In particular, the colonized were dehumanized and literally transformed into zombies working for the benefit of the colonial powers. Ecological pillage was permitted as long as it benefited the colonizers. This ethos has persisted and manifests in diverse forms. Grand theft by the colonial forces was seen as entrepreneurship. Genocide was overlooked as mere conquest. Slavery was seen as commerce. Extractivism was to be pursued relentlessly as any element left unexploited was considered a waste. Anything considered to be lifeless could be wasted with no compunction. So, most things had to die. The civilizers were purveyors of death. Death of individuals. Death of communities. Death of ecosystems. 

Thus, today people still ask: What would we do with the crude oil or fossil gas in our soil if we do not exploit them? In other words, how could we end poverty if we do not destroy our environment and grab all it could be forced to yield? We tolerate deforestation, unregulated industrial fishing and run a biosafety regulation system that promotes the introduction of needless genetically modified organisms (GMOs) and by doing so, endanger our biodiversity and compromise our environment and food systems.

Plunder is presented as inescapable and desired under the cloak of foreign investment. Political leaders in despoiled regions pliantly offer ease of doing business templates, tax holidays, sundry lax rules, and other neocolonial governance policies. The reign of exploitation and consumption without responsibility has driven Africa and indeed the world to the brink. The current civilization of death seeks ready investment in destruction through warfare and extractivism rather than in building resilience and adapting to the environmental changes that result from corporate and imperial misadventures. 

We are in a reign in which condescension is the hallmark of multilateralism. The collective action needed to tackle global warming has been reduced to puny nationally determined contributions that add up to nothing. Rather than recognizing and paying a  clear climate debt, we expend energy negotiating a loss and damage regime to be packaged as a humanitarian gesture. Pray, who negotiates what is offered as charity? 

Today, Africa is facing multiple ecological challenges. All of these have resulted from the actions of entities that have seen the continent as a sacrificial zone. While the world has come to the conclusion that there must be an urgent shift from dependence on fossil fuels, we are seeing massive  investments for the extraction of petroleum resources on the continent. And we must say that this investment comes with related infrastructure for the export of these resources out of the continent in a crass colonial pattern. A mere 1 percent of the labour force in the extractive sector in Africa are Africans. A mere 5 percent of investment in the sector is in Africa. More than 85 percent of the infrastructure for fossil gas in the continent is for export purposes. 

The shift to renewable energy brings the same old challenges to Africa. Extraction of critical minerals for renewable energy is done without prior consultation with and consent of our people. The continent’s environment is being degraded just as it has been with the extraction of oil/gas, gold, diamond, nickel, cobalt and other solid minerals. The array of solar panels and wind turbines could well become markers of crime scenes if precautionary measures are not taken now. 

Are we against renewable energy? No. They provide the best pathway towards ending the energy deficit on the continent. However, this should be pursued through discrete, autonomous and socialized ownership schemes. 

While the world knows that we must rebuild our biodiversity, what we see is the push towards more deforestation in Africa and for monoculture agriculture, all of which are against our best interest and that of  the world. A sore issue, land grabbing has not disappeared with the coming innovations. 

We have a great array of thinkers to lead the conversation at this conference that should move us resolutely towards environmental justice in Africa. As Eneke the bird said in Chinua Achebe’s Things Fall Apart, since men have learned to shoot without missing, it would fly without perching. For us, until the despoilers of our environment halt their destructive acts, we will intensify our resistance and never give in to their designs. We believe this conference will not only break the yoke of colonialism, it will puncture the hold of coloniality. Our book, Politics of Turbulent Waters is one of the tools towards these ends.

Ten years ago, Health of Mother Earth Foundation (HOMEF) was birthed from a dream. It was a dream to have a think tank focused on approaching knowledge from the basis of diversity and built on a multiversity of co-learning and co-knowing tools. For ten years, with a team of vibrant and committed young activists, we have pursued knowledge and unearthed the roots of exploitation and despoliation of communities and nations on our continent. We have collaborated and stood with fishing, forest, farming, mining and oil field communities. We have worked as part of networks and movements for environmental and climate justice across the continent and the world at large. Ten years. And we are just starting!

Permit us to conclude with some recommendations and points to ponder. Every African nation should:

1. Commit to issuing an annual State of Environment Report to lay out the situation of things in their territories.

2. End destructive extraction no  matter the appeal of capital.

3. Demand climate debt for centuries of ecological exploitation and harms.

4. Require remediation, restoration of all degraded territories and pay reparations to direct victims or their heirs.

5. Support and promote food sovereignty including by adopting agroecology.

6. Adopt and promote African cultural tools and philosophies for holistic tackling of ecological challenges and for the healing and wellbeing of our peoples and communities.

7. Promote and provide renewable energy in a democratized manner.

8. Recognize our right to water, treat it as a public good, halt and reverse its privatization.

9. Recognize the rights of Mother Earth and codify Ecocide as a crime akin to genocide, war crimes and other unusual crimes.

10. Ensure that all Africans enjoy the right of living in a safe and satisfactory environment suitable for their progress as enshrined in the African Charter on Peoples and Human Rights.  

Welcome words by Nnimmo Bassey at Health of Mother Earth Foundation’s 10th Anniversary Conference with the theme ‘Advancing Environmental Justice in Africa’ held on 19 June 2023 at Abuja, Nigeria. 

Food, Culture, and Colonialism

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 The important position of indigenous food systems in the struggle for food sovereignty cannot be over emphasized. We understand this by reminding ourselves of what the concepts ‘colonial’ and ‘colonialism’ mean. The dictionary defines colonialism as “the policy or practice of acquiring full or partial political control over another country, occupying it with settlers, and exploiting it economically.” As telling as this definition is, it leaves wide swathes untouched. While it is true that colonialism is hugely built around political and economic planks, it also significantly impacts socio-cultural, environmental, agricultural, and other spheres. It impacts all these spheres by controlling and subverting what existed before the conquest. We need to emphasize these approaches: control and subversion. 

The subversion of food systems was intentionally constructed through the colonization of thought, a phenomenon that persists as coloniality. Why subvert a food system? The reasons for this are many. The colonizers needed to displace labour invested for local needs while expanding and consolidating labour to meet the needs of the colonizers. By emphasizing a cash economy, farmers were forced to neglect their own needs, derided as subsistence farmers, and were made to offer their labour in exchange for wages. The colonial powers scored double on this count by introducing plantation agriculture and bringing in the locals as farm hands. 

Plantation agriculture encapsulates the core practice of colonialism. It entailed land use conversion — often through massive deforestation and land grabbing. It also promoted monoculture by growing specific crops to meet specific needs of industry and colonial appetites. Monocultures damage soils as well as labour. In Nigeria, predominant plantations included those of oil palm, cocoa, rubber, and coffee. These crops were termed cash crops, meaning that they were cultivated for cash rather than for food. This approach persists today as our governments see useful agriculture as the one that earns foreign exchange, irrespective of the state of food insecurity in the nations. 

Colonial agriculture thrived not only by producing crops for export, but it also benefited from altering the appetites of the colonized. These changes did not happen only through advertisements, the indigenous foods were denigrated as uncivilized and sometimes simply forgotten due to a chronic absence of the crops or ingredients for preparing the foods. Today, the erosion of varieties is exacerbated by many related factors including the prevalence of junk foods, hybridization of crop varieties, genetic manipulations, and hostile seed laws. 

Farming for cash relegated diverse crop varieties needed to maintain nutritious food systems. The centrality of agriculture and food in our cultures got dramatically eroded through colonial plantation agriculture and the fixation on cash rather than seeing agriculture as a pattern of living. Industrial agriculture has led to the capture of the sector by corporations who care for profit more than the planet. They don’t only muddy the waters in our countries but also do much harm in multilateral spaces where they lobby to erode regulations and safety measures.

When it is said that farmers are poor and are not making a living from farming due to lack of value addition, we should examine the underlying factors to that state of affairs. And unless those factors are addressed, labelling farmers as resisting change or as lazy misses the point. When farmers become landless, that is a big problem. When farmers’ seeds are criminalized while seeds of doubtful value are promoted, those are debilitating factors. 

Our farmers have selected and preserved seeds, crops, and animal varieties over the centuries. They have kept a stock of varieties that both provide food and meet our medicinal and other needs. They kept the norms that preserved biodiversity. They practiced rotational farming, mixed cropping, and seasonal fishing. They understood the rhythms of nature and maintained the natural equilibrium by being respectful of the Earth. Colonial agricultural production for industrial and external markets led to the promotion of monoculture plantations. The prevalence of investment in industrial agriculture has given rise to monocultures of the mind, to use the title of a book by Vandana Shiva.[2] This mentality elevated the measuring of agricultural productivity per hectare without considering whether the land has been cultivated with a monocrop or with a multiplicity of crops. 

Liberating our Tongues, reviving our culture

Without doubt, the decolonization of agriculture is the way towards the preservation of crop and animal varieties, rebuilding our food systems, thereby, recovering our culture. A decolonized agriculture invests on support systems for farmers, including by providing extension services and providing/upgrading rural infrastructure. It also means preserving local varieties, ensuring that farmers have access to land and, funding research institutions to build a knowledge base on healthy soils and resilient indigenous crops. It would also mean putting farmers on the driving seat of agricultural policy, elevating the precautionary principle in biosafety issues, and outlawing harmful pesticides. It would again mean placing a moratorium on all types of agricultural modern biotechnology as this is a key means of eroding species varieties besides threatening outright extinctions.

Decolonizing our food system will liberate our tongues and bring back forgotten tastes. It is the way to revive our cultures and bring back vibrancy into the lives of our rural communities. Species harmed by chemical inputs in industrial agriculture would recover and play their roles in pollination, assuring farmers of bumper harvests and breaking the chains of import dependence. A decolonized food system uncovers the falsehood of genetically engineered crops presented as climate smart agriculture whereas, if anything, they are truly climate stupid.

Food and culture are inseparable. Food is at the centre of our festivals and ceremonies. Food sovereignty is achievable only in a decolonized food system. In such systems, we know where and how our foods are produced and our farmers are true knowledge holders and cannot be deceived to plant varieties they don’t know or want. A colonized food and agriculture system enslaves farmers, disconnects people from the soil and exposes citizens to great harm.

It is our duty to demand safe food, support our farmers, reject monoculture, and decolonize our foods and minds.

Opening words at the My Food is African media training hosted by Health of Mother Earth Foundation (HOMEF) on Wednesday, 25 January 2023 in Port Harcourt, Nigeria.

[2] Vandana Shiva (1993). Monocultures of the Mind: Perspectives on Biodiversity and Biotechnology. Zeb books.

Imagining a Future with Hope

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At Health of Mother Earth Foundation (HOMEF), we always aim to understand the events unfolding around us by examining their roots and varied manifestations. Our fundamental position is that the crises the world faces are fathered by the broken relationships between humans, other beings, and our Mother Earth. Another way to see it is that we have lost connection with our duty of care to our mother and other relatives. This disruption did not emerge from the blue. It has been carefully sculpted on the building blocks of dispossession, accumulation, and discounting of everything other than our selves. Whereas we are social beings, we have grown apart, enthroned individualism and decomposed communities. 

Scarcity of solidarity, generosity, kindness, love and respect has led to the eruption of xenophobic nationalism, erection of walls between communities and regions, and high levels of sociology-ecological disconnections. The fetishisation of capital has twisted our imaginations and placed humans on a race for expropriation and displacement of peoples and other species.

Destruction of the resilience of ecosystems has directly affected our cultures, spirituality, local economies, and sense of progress. Thus, we see destruction hailed as progress. This is exemplified by the stream of new weapons of destruction being manufactured and tested on communities, territories, and nations through needless wars.

Clashes between species through habitat invasion and destruction lead to unexpected pandemics and will spur more—unless we act now to arrest ongoing ecological misbehaviours and ecocide. 

Disruption of the cycles of Nature is anchored on the neocolonial ideas of taking control of Nature and seeking to make her more efficient through genetic manipulation and geoengineering, to mention two. The quest to appropriate and commodify Nature has given rise to concepts like climate smart agriculture which some have described as climate stupid agriculture. It has given rise to concepts that say the current polluting production and consumption modes can be continued while measures are produced to capture the carbon (or pollution) and store it in some reservoirs. By a sleight of hand, intergenerational responsibilities are blatantly ignored. 

Slavery, colonialism, and imperialism built the notions of sacrificial zones while the controlling powers suffered least harm in their sacred zones. This gave rise to plantation agriculture and reckless mining promoting production for export and hardly for the territories from where these activities took place. It gave rise to discounting of labour and of Nature. These have added up to create the climate crises which is being toyed with by the application of false solutions based on carbon trading—solutions that never touch on the root cause of the crisis which has been universally accepted to be the burning of fossil fuels. With fossil fuels corporations in the corridors of multilateral negotiations, talking about real solutions to climate change, for example, has been tabooed.  

Today, we are inescapably gripped in a polycrisis that can only be resolved through radical surgery. Although this surgical process will be radical, it is rather simple and needs modest thought processes that are in line with Nature. It requires humility to agree that technofixes are often not silver bullets. They create more problems as they shun the complexities in our ecosystem which we do not fully understand. For example, seeing forests as mere carbon sinks can lead to the displacement of human communities and could permit habitat destruction through land use changes.  A notion such as the one that sees plantations as forests leads to the creation of monocultures and ignores the complex communities of beings that live and interact in true forests.

We can tackle the hydra-headed crisis will be through clear analysis and cultural production. By using cultural production, we touch the fundamental impulses drawn from our contexts and help us to recover our memory in the fight for our humanity. The loss of memory of our place in the galaxy of other beings is a measure of the loss of mind. We simply must recover our being beings. 

At HOMEF we use our Ikike or knowledge platforms to provide a good basis for participatory generating and sharing of knowledge. At the grassroots levels we host diagnostic Community Dialogues and Environmental Monitoring Trainingsessions. Our Schools of Ecology and Sustain-Ability Academies offer spaces for critical interrogation of complex sociology-ecological ideas and serve as platforms for engagements with policy makers, students, academics, and the public. The generation and sharing of knowledge 

Bearing in mind that the root of the climate crisis is capitalism manifesting through the exploitation, consumption, and waste of natural resources, we have a duty to fight these vices. Through the building of solidarity, we can construct cooperation and forge a future that is both liveable and enjoyable. The seeds for these are embedded in our cultural notions of Eti Uwem, or good living, which elevates communality, dignity, and respect for all beings at its core. In Southern Africa, the interconnectedness of our humanity is captured by Ubuntu. We will benefit from studying traditions and cultures in Africa and, by studying these subsisting concepts of well-being that are not predicated on growth, accumulation, or dispossession. This way, the wisdom from Africa will contribute to a more complete understanding and resolution of the polycrisis. 

Cultural production allows us to fight for these humane ethics through stories, songs, sculptures, poetry, drama, and dance. We can enjoy the process of building a hopeful future. We are calling for a revolution that can be televised and is enjoyable.

Biosafety in Shambles

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We cannot afford to keep gambling with our biosafety. To do so is to set ourselves up for intergenerational consequences; needless to mention the current crises that are being exacerbated. Genetic modification and other new technologies including gene editing and synthetic biology which are applied in agriculture require critical evaluation for their implication not just on human/animal health but also on ecosystems and on the rights of our people.

Biosafety encompasses the actions, systems and policies that protect humans and environments from exposure to harmful biological agents. In agriculture, it involves the precautions taken to control the cultivation and distribution of genetically modified (GM) crops and products. 

Nigeria is a key actor when it comes to GMOs Biosafety. She signed the Cartagena Protocol on Biosafety in May 2000 and ratified it in October 2003 in commitment to Global Biodiversity Management. However, questions remain over the implementation of the principles of biosafety, of the continuous assessment of the implications of products of genetically modified organisms on the people/environment and on the level of awareness of the public on the subject.

The Nigerian Biosafety Management Agency Act came into force on 18th April 2015 in the last days of the administration of President Goodluck Jonathan. That Act mandated the setting up of the National Biosafety Management Agency (NBMA) saddled with the responsibility “for providing regulatory framework, institutional and administrative mechanism for safety measures in the application of modern biotechnology in Nigeria with the view to preventing any adverse effect on human health, animals, plants and environment.”  

Since then, a plethora of genetically modified organisms (GMOs) products have been approved for release in the country. According to our report on the State of Biosafety in Nigeria, as of November 2020, the NBMA had issued nineteen permits for introduction of GMOs into the country – eight (8) for field trials, nine (9) for direct use as food and/or feed processing and two (2) for commercial release. GM Cowpea (beans) and GM Cotton were approved for market placement in 2019.  

In this year 2022, 2 permits have been issued: one for field trial of genetically modified potato and the other for commercial release of the HB4 wheat. 

These products are approved with very little public knowledge and where rigorous assessments are done and objections made by concerned organisations/individuals, they are neglected. This NBMA so far has acted more like a promoter of GMOs rather than as a regulator.

One case of focus today will be the genetically modified wheat (HB4 Wheat) approved in July 2022. Approval was granted to the applicant (Trigall Genetics S.A.) in merely a month after the application was received. No risk assessment document is available on the website of NBMA or the Biosafety Clearing House as of 25 July 2022.

Although it is claimed that the application is for commercialization and not for cultivation of the wheat, there is no guarantee that the GM event will not get into the hands of local farmers and contaminate indigenous varieties. The applicant states that “in the unlikely case of accidental release, risk to humans, animals and the environment are similar to the ones produced by conventional wheat.” This doesn’t make sense as they also say that the “traits found in the GM wheat event are not available in non-GM form of the crop.” 

 The HB4 Wheat was engineered to tolerate glufosinate ammonium which is known to be more toxic than glyphosate. There are thousands of cases in the USA over cancers resulting from the use of glyphosate. Residues of glufosinate in the wheat event poses a direct threat to human and animal health. In the likely event that this wheat is planted by farmers soil and water will be contaminated from intensive use of the glufosinate chemical. Although the wheat is self-fertile, it can cross-pollinate at a rate of up to 14% meaning that the HB4 genes will spread to and contaminate other wheat varieties.

These concerns with the HB4 wheat are common to the several other GM products approved for use in the country. Some GMOs are modified to act as pesticides (e.g the Bt Cowpea approved for commercial release in 2019 and already being distributed to farmers). We may have already started eating a pesticide in the name of beans. GMOs have economical (e.g loss of farmers’ rights to save, reuse and exchange seed), environmental (erosion of biodiversity, loss of indigenous varieties, advent of super pest/superweeds, toxicity of water, soil degradation) and health (immune system disorders, liver and kidney problems, cancers) implications that we cannot keep a blind eye to.

The right to safe and nutritious food is a universal right. GMOs challenge that right with the creation of novel organisms, dependence on toxic chemicals and abridgement of the rights of farmers to preserve and share seeds and to stay free from contamination by genetically engineered seeds.

The NBMA Act 2015 which mandated the setup of the Agency has several fundamental flaws that make it impossible to protect the interests of the public and avert the negative implications of GMOs on our health, economy, and environment. The gaps include lack of access to information, no provision for adequate stakeholder engagement or consultation and participation, defective provision for liability and redress, subjective decision-making, and skewed provisions for appeals and reviews. The law is uses slack terms such as “may” rather than “shall” therefore bestowing enormous discretionary power on the Agency. These loopholes create room for abuse of administrative powers and make allowance for gross injustice against the people of Nigeria and the environment.

Today as we discuss the issues surrounding GMOs biosafety, we hope you will focus particularly on the NBMA Act and see if the Agency as constituted is wired to serve the best biosafety interests of Nigeria or if it should be fundamentally reviewed. We hope that you, as legal experts, consider if there are issues of conflict of interest in a setting such as that of NBMA where board members such as National Biotechnology Development Agency (NABDA) are promoters of the risky technology and are also applicants that have benefited from the very first application to have come before the Agency. 

We hope that you will examine the implications of GMOs and advise whether they obstruct avenues for safety, justice, fairness, probity, and equity in our collective struggle for a food regime that ensures that we are not turned into guinea pigs by those pushing to colonize our food systems and expose us to avoidable risks.

Welcome words at the Workshop with Judiciary Officials on GMOs and Biosafety in Nigeria held on 4thAugust 2022 at Abuja

Waking from the Fossil Nightmare

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The Niger Delta is a territory under siege. This siege did not begin today. It didn’t begin yesterday. The siege has been on prominent from before the 15th Century.

The siege has disrupted our ways of living, our communities, our cultures, and our spirituality. It has brought drastic fissures in our relationship with Nature and other beings. This assaulted our routine patterns of living in harmony with nature, our philosophical underpinnings of ubuntu, eti-uwem and other norms by which communities were built on the platforms of cooperation and solidarity rather than on violence, dispossession, undue accumulation, and wastefulness. 

This disruption has eroded our resilience, harmed our health or broken our biodiversity. Today we breath poisoned air, fish and drink polluted waters and grow foods on toxic soils. 

We must not forget that we were once organized, productive, and progressive nationalities with moralities and communalities that paralleled or excelled their counterparts elsewhere. At that time farming yielded bountiful harvests, and fishing was a great joy before the downward spiral . Today, with broken local economies and environments our story has become an unending struggle for survival. 

History may have been banished from our curriculum, but no one should banish them from our schools of life. They provide markers and memories of where we have been; what we have built; what we fought for, won, or lost. History provides us with more than mere scaffolds for the construction of our future. It gives us the energy needed to confront oppression, degradation, humiliations, and sundry manifestations of ecological racism.

We remind ourselves that leaders of the Niger Delta were not pushovers when the shove came from brutal precolonial and colonial adventurers. We recall the fact that the battle for the control of trade between our peoples and European markets brought much violence against our people. It led to cruel military invasions and horrendous pillage, with the razing of Akassa in 1895 standing out as one of the reprehensible landmarks on the march to colonialism.  The smoke of that assault was still rising when the Royal Niger Company (Unilever) sold Nigeria to the British crown for £865,000 (Eight Hundred and sixty-five thousand pounds sterling in 1899. 

That Akassa massacre was over palm oil. One hundred years later, in 1995, the bloodletting continued with the judicial murder of Ogoni leaders in a bid to continue reckless exploitation of crude oil, without any concern about the environment or the people. 

Oil spills, blowouts, gas flares, and the criminalisation of a people

Today oil spills have become routine occurrence and responses have remained slow or inadequate. Gas flaring continues and deadlines come and roll by while the people and environment continue to be gassed with no respite in sight. Several well blowouts have been recorded over the decades, including Texaco’s (Chevron) Funiwa -5 well blowout of January 1980 which spilled 400,000 barrels of crude and another blowout and rig fire at the same field in January 2012. In recent months we have been witnesses to the AITEO well blowout at Nembe in November 2021 with an estimated 300,000 barrels of crude oil dumped into the environment and the explosion and sinking of an aged and unlicensed floating, storage and production vessel (FSPO Trinity) off the coast of Ondo State in February 2022. One largely ignored well blowout is the one at the Ororo-1 field. This well blow out occurred in April 2020 and has been burning and spilling crude non-stop for over two years now. In which other region in Nigeria or in the world would a disaster of this magnitude be ignored for two solid year and counting? 

The criminalization of the people of the Niger Delta has been something of concern to many. Transnational oil companies and public agencies continually plead “sabotage’ or third-party activities as the cause of every oil spill. They never pause to ask how these so-called sabotages occur despite the high militarization of the region.  The oil companies and related public agencies have sung this refrain so much that it has become a tattered fig leaf. Now the situation has expanded with horrendous pollution through artisanal refining in the region. We dare say that this deviant economic activity may have been encouraged by corporations and their cohorts as a mean of offloading pollution resulting from their irresponsible environmental behaviours. It has also arisen as individuals and groups ape the Special Economic Zones concept that officially creates enclaves of economic activities with least control on the guise of promoting national economies.

The Niger Delta Alternatives Convergence

The Niger Delta Alternatives Convergence (NDAC) has been convoked as an inclusive platform for the individuals, civil society groups, political players, community groups, women, ethnic nationalities, and business to come together to address the nagging problems that continue to plague the region. The NDAC is a conference that yields spaces for the interrogation of the outputs of research, community dialogues and the search for alternative resource management pathways as well as examination of laws governing mining and petroleum sectors in Nigeria. The space for engagements of this nature has been often rigged against our communities, but this is a peoples-driven engagement designed to ensure that the communities are heard. It builds on other convening that has been led by many highly respected groups in the region over the years with the aim of extricating the region from the paths of retrogression.

The convergence also aims to produce an inclusive Niger Delta Manifesto for socio-ecological justice highlighting needed alternatives for transformation and social mobilizations for re-source justice. It is hoped that NDAC will provoke a platform for convergence of communities in the region to galvanize action for needed changes for resource access including through demands for legislative changes, debates on the Petroleum Industry Bill, and for critical attainment of re-source democracy – defined as the right of a people to live in harmony with Nature and to retain a right to use, or not use, the gifts of Nature.

Bandages over Festering Sores

We recognize that huge sums of money have been allocated to alleviate the dastard harms caused by petroleum resource exploitation in the region. Such efforts include various Memoranda of Understanding with communities by oil companies, and various government interventions through agencies such as Niger Delta Development Board (NDDB) established in 1961, the Niger Delta Basin and Rural Development Authority (NDBRDA) of  1976, the Oil Mineral Producing Areas Development Commission (OMPADEC) of 1992, the Petroleum Trust Fund (PTF) established in 1995,  Niger Delta Development Commission (NDDC) set up in 2000 and the Ministry of Niger Delta Affairs created in 2009. 

These efforts have been characterized by the throwing of money at the problems without a participatory and due consultation with our peoples. Little wonder the outcome has been reigns of corruption and manifestations of abject failure. They have been nothing short of bandages aimed at covering festering wounds without dealing with the fundamental malaise that over six decades of reckless oil and gas exploitation has inflicted on the people and the environment. 

Life After Oil

Considering that the world is moving from fossil fuels and that Nigeria is struggling unsuccessfully to meet her OPEC allowed production quota; considering that oil theft continues apace, oil spills, gas flares and dumping of toxic wastes and sundry ecological destruction continue unabated, we risk not just being left behind by the world, we risk remaining mortally wounded and utterly stranded if we do not brace up insist on urgent transition from this destructive activity, demand and insist on a clean-up of the entire region. Tomorrow will be too late. This is the time to examine and check-mate the moves by transnational companies to divest from their ancient infrastructure, drying wells, polluted fields and sneak away to enjoy their loot. 

We cannot say this too often, but it is time for us to accept that without a healthy environment we cannot be a healthy people. 64 years of oil extraction has brought untold misery and cut life abysmally low in this region. Things cannot continue this way. We have demands and resolves in the proposed Niger Delta Manifesto shared to delegates. Let’s all rise to be counted, demand that politicians declare their environmental plans before they gain our votes; let us demand real climate action including a halt to gas flaring and a restoration of our ecosystems. Let us demand action to stall the washing away of our communities. After 64 years of a nightmare, it is time to wake up, it is time to demand socio-ecological justice. We are not calling for charity, we are calling for justice.

I thank the Chairman of this Convergence, His Excellency, Obong Victor Attah, a man with demonstrated impeccable leadership and wisdom. I thank our keynote speaker, Prof G. G. Darah for what promises to be a rousing call for action based on knowledge. I thank all our academic, activist and community comrades who will take the podium in this Convergence.

I welcome you all, brothers, and sisters.

Welcome words by Nnimmo Bassey, Director, Health of Mother Earth Foundation at NDAC 2022 held at Watbridge Hotel, Uyo, Akwa Ibom State, Nigeria on 23 June 2020.

Learning for Change

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The wise is a knowledge holder and keeper. 

Learning is a lifelong process. In other words, we never graduate from the schools of life as long as we are still on planet earth. We learn to walk, to speak intelligibly and we learn to be part of our communities. Many factors affect our learning and some of these are personal, others are social, cultural, and economic. In this information age, we need guidance to navigate the rapidly changing situations with virtually everything around us. There must be few things that are not in a flux around us. We struggle to keep up with changes in our culture, social norms, environment, politics, education, the arts and even spirituality.

In the midst of the stormy changes, we note that the changes are propelled by humans and human institutions, including corporations. Wisdom requires a rethink of current modes of production, reproduction, and consumption. Consciously retaining understanding of our being, as humans, in the community of other beings is essential in an age such as we are in. To do otherwise is to become beings that have lost both memory and mind. We need information and we are having more than we can analyze and sift for our purposes. This state of things require that we pause, sit, and learn. We need to learn from the wise, the proverbial seated elders who see far beyond what the youths cannot see standing on top of palm trees.

Although the wise do have information, information on its own is not wisdom. Information is like tools in a box. Anyone could own or access the toolbox, but only the trained or schooled would know what tools to use and for what purpose. Mere information is not wisdom. Having a pouch filled with information does not make anyone wise. Knowing what to do with gathered information per time, makes one wise.

Our elders and initiates into diverse age groups hold a vast array of knowledge about our forests, ocean, and biodiversity generally. As we know, some of the knowledge are not accessible to all and could get lost if the holders are not available or willing to share such.

Why sit at the feet of the wise and the knowledge holders in natural and less formal settings? We do this with the aim of bridging the gap and building relationships between the learner and the teacher. It is essential to build relationships of trust to facilitate knowledge sharing, interrogation and understanding.

Through Learning from the Wise (LftW) we hope to tap into the reservoir of the abundant knowledge of our people from especially knowledgeable and respected individuals.

What are the questions plaguing the youths? How are they interpreting the objective conditions around them? What is their reading of the state of the environment and energy systems? We don’t just want our youths to know the solutions, we want them to know how to find solutions to known problems and even to those yet to occur.

Our hope is that our youths will not only be recipients but agents and broadcasters of knowledge and wisdom using contemporary tools such as those available on social media platforms and which are readily utilized by them.

It is our desire that the youths bear in mind that, as is the case with all teachers, knowledge holders are often not self taught. They learn from other knowledge holders and understand that they hold the knowledge as a sacred trust, as something to be shared with others. The knowledge cuts across all spectrums of knowing and include those on environment, traditional medicine, varieties of crops and animals, value systems, ceremonials, values, and language. 

Our knowledge keepers are custodians of our tangible and intangible cultural heritage embodied and manifested in our knowledge system, including fishing and farming systems, customs, poetry, songs, architecture, and other art forms. The fact that the tangible and intangible are closely intertwined as a multilayered tapestry of life urges us to fundamentally look at our learning processes and spaces. What are the available spaces for learning? Universities? Why not Multiversities? How come our polytechnics are more like monotechnics? What are our youths educated for? Are they educated for life steeped in solidarity, dignity, and respect, or are they trained to be mere economic beings, sold and bought by the highest bidder? Can such narrow educational pathways prepare a people for the increasingly complex challenges they must face?

LftW is a platform for active acquisition of knowledge, bearing in mind the urgent need to propel changes in our society, the kind of change we desire and need. The change that is for the people and from the people.

Reject Seed Colonialism in Africa

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It has often been said that one of the ways to colonize a people is by dismantling or subverting their culture. This pathway is also effective for building dependency and disrupting the systems that organically secures the health of the populations. In terms of agricultural and food systems, the disruption is most effective when staple crops are targeted, appropriated through patenting and presented as mere merchandize. Food is fast becoming an instrument of control and power.

Science has been used as a cloak for the introduction of foods of dubious value and quality. The quest to solve perceived problems through artificial means introduces new problems, some of which can be intractable. Today we see unrelenting forces seeking to control our food and agricultural systems with attendant disregard for indigenous knowledge, natural cycles, biodiversity, and livelihoods of communities. 

We are concerned that food is being seen as a mere commodity or a mechanical or chemical product from a factory or laboratory. Truth is that eating is beyond swallowing food to satiate hunger; food has deep cultural and spiritual anchors with special significance in many religious observances. 

Food supply across Africa depends largely on the maintenance of a healthy and thriving biodiversity. Our farmers save, reproduce, and share seeds, understanding that these seeds encapsulate life. These communities engage in mixed cropping and harvest a mix of fruits, tubers and vegetables that yield foods that are rich and healthy, providing needed nutrition and building defenses against illnesses. They have a strong link to what is presented as food and harvests are never mechanical exercises. Moreover, many of our farmers do not see food production as mere business or for profit.

These practices are being threatened by the genetic modification of seeds particularly those that make up our staple foods.

Today we are speaking of the genetically engineered cowpea, popularly known as beans in Nigeria, and drawing attention to the fact that the insecticidal beans can also kill non-target organisms and that even the target pests can develop resistance. In the same vein, when crops are genetically engineered to withstand herbicides, we cannot ignore the fact that they kill other plants and microbial life and not only the so-called weeds. These modifications interfere with the webs of life in ecosystems, and this has intergenerational consequences. 

Although the promoters of the Bt cowpea claim that it will translate to improved food security in Nigeria due to availability of much higher amounts of cowpea, one concern that cannot be overlooked is that this GM variety will utterly contaminate natural varieties through cross pollination. This means that even where a farmer chooses not to grow the GM variety, the preferred natural variety will be contaminated. Thus, rather than promote food security, Nigeria/Africa is stepping into an era of uncertainty, of gross unpredictability and instability of food supply and resultant food insecurity.

The genetically engineered beans (recently approved for commercial release in Nigeria despite objections by HOMEF and several other stakeholders) is modified with the transgene Cry1Ab which has not been approved anywhere else in the world. Most of these genetically engineered events are prepared overseas and brought for testing in Africa and yet we boast that we are adequately equipped and innovative. The genetically engineered cowpea is originally a Monsanto product brought to Africa on supposedly humanitarian grounds. We insist that Africans must not be used as testing ground for novel and risky technologies.

Promoters of these risky technologies fight against strict liability clauses in national Biosafety laws. This has been experienced in Nigeria, in Zambia and in Uganda and so on. In Uganda a clause in their genetic engineering regulatory law was inserted to ensure that producers of GMOs will be held accountable for any harm that may come from cultivation or consumption of their products at any time, even if such effects manifest years later. Since then, GMO promoters and producers scientists have branded President Museveni and the Ugandan parliament as being anti-science. 

There are attempts to overlook the Precautionary Principle which is the bedrock of biosafety regulation. Simply put, the precautionary principle advice that where there are doubts regarding human, animal or environmental safety, we should hold the breaks. Good genetic engineering science must not leave room for doubt and when harms manifest, the producers should be held strictly liable. 

The speed with which Nigeria is permitting GMOs is highly suspicious and offers no assurance that the government is concerned about food safety, the preservation of our biodiversity or the rights of our indigenous peoples. Neighboring and other African countries should beware.

As you are already aware, this press conference is a platform for exposing the grave risks our food and agricultural systems face through the introduction of genetically modified beans. Besides the environmental and health risks, our people’s right to choose what variety to plant and what food to eat is absolutely breached by the introduction of the genetically engineered beans, a staple and critical source of protein for our peoples. The right of choice is eliminated because our food systems do not allow for labelling. This right is fundamental, and our people should not be ambushed to eat any risky material. We call on farmers to reject Bt Cowpea seeds and continue to protect our food system.

My welcome words at the International Press Conference on Bt Cowpea held on 7th March 2022 via Zoom

COP26: Injury Time

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12 years ago 

We were already in Injury Time

Fighting for a temperature target of 1C

Today Nature has been patient enough

So patient not to call off the game

Though the ball has left the pitch

Nature has given humans a moment to think

This is extra time in Injury Time

It is time for action!

Here we are redefining idiocy

Trumping good sense with xenophobic nationalism 

Silencing the victims via vaccine apartheid 

Standing on Nationally determined 

Self destruction

Here we are Conferencing and Partying

As though global warming 

Has suddenly become a national warming

And not a global  catastrophe

This is extra time in Injury Time

It is time for action!

The celebrated Paris Agreement 

Set out “1.5 degrees” and obviously jokingly added 

Or “Well below 2 degrees”

If my maths is right

Well below 2 should fall far below 1.5

Right?

But flags were raised, glasses clinked, backs were slapped

To celebrate such arrant technical nonsense 

This is extra time in Injury Time

It is time for action!

Now the con men openly run crazy

Do what you can do

Lie about what you will do

Set deadlines to when the beings on the Planet may all be dead

Net Zero by 2030

Net Zero by 2050

Net Zero by 2060

Net Zero by the turn of the century 

Net Zero isn’t Zero

This is extra time in Injury Time

It is time for action!

Keep polluting

We can capture the carbon

Keep consuming 

We can bury the waste

Keep cooking the planet

We can set sunshades in the sky, fertilize the ocean 

If folks stay stupid we can label whales and elephants carbon sinks

Reinvent slavery and colonialism for more sinks

This is extra time in Injury Time

It is time for action!

The Sahara is expanding 

Deserts showing up in the Amazon 

Polluters fighting to trash Okavango

Glaciers melting

Climate refugees floating on the Mediterranean

Forests burning

Oceans cooked

Islands disappearing

Mad cyclones, hurricanes 

Yet you dig more fossils, burn more coal, oil, gas 

And power locust invasions

Across the Horn of Africa

As you worship fossil dollars 

On the altar of greed

This is extra time in Injury Time

It is time for action!

We refuse to allow polluters and mad men 

shooting wildly with hot guns

On COP movie sets

Dancing with hot guns on the graves of the poor

On COP movie sets

Awake people, 

Arise people

Mother Earth is not a movie set

This is extra time in Injury Time

It is time for action!

12 years ago 

We were already in Injury Time

Fighting for a temperature target of 1C

Today Nature has been patient enough

So patient not to call off the game

Though the ball has left the pitch

Nature has given humans a moment to think

This is extra time in Injury Time

It is time for action!

This is time for a Peoples’ COP

I hear the echoes of Cochabamba 

When People’s stood up for climate justice

And the Rights of Mother Earth

Rejecting militarism 

Exposing the dirty fingers of market Environmentalism

Denouncing carbon markets shrouded in divers cloaks 

Now they must hear our resounding rejection of so much noise without action

This is extra time in Injury Time

It is time for action!

  • Nnimmo Bassey

6.11.2021 written and read at the Global Day of Action (COP26)

Politics of Turbulent Waters

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The fact that Africa can be completely circumnavigated has advantages and disadvantages. One of the advantages is that the continent can be accessed by sea from any direction. This means that the seas can be a ready tool for wrapping up the continent and promoting regional integration and cooperation. We would be stating the obvious when we say that this spatial disposition has also made the continent prone to exploitation and assault. This position made it easy for Africans to be uprooted and relocated through slavery and this central location of the continent equally made it open to adventurers and colonizers. It is also noteworthy that key terrestrial infrastructure on the continent either begin or end at the shorelines.

The sea means a lot to Africa and her littoral states. The mineral resources and aquatic diversity have attracted entities with interest in legal activities and others with illegal intentions. With the world literally scrapping the bottom of the natural resource pot, there is a scramble for the sea and one way to sell the idea of limitless resources and opportunities has been to dream up the Blue Economy concept. In the publication, Blue Economy Blues, HOMEF stated:

To understand the Blue Economy, one needs to look at the concept that inspired its creation. That concept is that of the Green Economy. The Green Economy is another top-down concept that jars the organic relationship of humans with their physical environment as it essentially deconstructs that relationship and builds up on a philosophy that distances humans and other species from the environment and presents that environment as a thing to be manipulated, transformed, and exploited in a way that delivers gains along subsisting unequal power alignments.

African political leaders, including those at the African Union, are enamoured to the Blue Economy concept particularly when considering what can be done in the areas of fisheries, aquaculture, tourism, transport, shipbuilding, energy, bioprospecting, and underwater mining and related activities. The oceans and lakes simply appear to be spatially limitless and endowed with limitless resources. The truth is that these notions aren’t true.  African waters are among some of the most overfished waters, and this is often not for consumption in the continent. 

Our fisheries provide nutrition to about 200 million Africans and employment for over 35 million coastal fishers.Nevertheless, about 25 percent of fish catches in African waters are by non-African countries, according to an FAO report.

West African waters that have been among the most fecund have seen shrunken fish populations due to overfishing, illegal fishing and climate change. These illegal fishing activities are often carried out by large foreign industrial trawlers that travel over long distances with the help of harmful subsidies. It is said that about 65% of all reported illegal, unregulated and unreported fishing takes place in the waters of Gulf of Guinea.

The rush to exploit our oceans has manifested in criminal activities including sea piracy, waste dumping (oil spills) and stealing of fishes. Shockingly, 95% of all kidnappings at sea is said to happen in the Gulf of Guinea

Their catches are said to end up being used to feed livestock in Europe and the USA.  According to reports, these trawlers come from China, Russia and countries in the European Union. They catch more fish in one day than what an artisanal fisher would catch in a year. These unregulated and illegal activities largely go unreported. 

IPCC—Oceans warming faster than expected

Warming oceans lead to reduced fish populations and catches as fish migrate to cooler waters and away from equatorial latitudes. Ocean warming has been fingered as triggering more violent cyclones such as cyclone Idai, Kenneth, and Loise on the southeastern seaboard of Africa. The warming has also led to the destruction of coral reefs off the coast of East Africa. This clearly has impacts on fish stocks.

The sixth assessment report of the Intergovernmental Panel on Climate Change (IPCC) affirmed that 1.5C temperature rise above preindustrial levels may be reached by 2050 due to the continued dumping of greenhouse gases into the atmosphere. If drastic emissions cuts are not embarked on, the world is on track to overshoot the Paris Agreement targets thereby literally frying Africa and cooking our oceans. This will make nonsense of any notion of the Blue Economy, except that the oceans could become arenas for geoengineering experimentations aimed at sucking carbon out of the atmosphere or for some form of solar radiation management by pumping sea water into the clouds.

With temperatures rising and polar icecaps melting, the IPCC report assures that sea level rise stays on a steady course. The floods are coming. Submergence of coastal communities and cities will go from being a threat to becoming stark reality. We are already seeing deadly floods on virtually every continent. With sea level rise comes loss of coastal land and infrastructure, as well as loss of freshwater systems through salinization. For a continent that often suffers water stress and has the spectre of water conflicts hanging like the sword of Damocles, real action must be taken to counter climate change. 

One key action that must be taken is the outlawing of new oil or gas fields in our oceans and other aquatic ecosystems. The oil rigs and FSPOs (Floating Productions Storage & Offloading) cut off fishing grounds and engender human rights abuses by security forces who expose fishers to extreme danger just to ensure an expansive off-limits cordon ostensibly to protect oil company installations.

It is equally a time to halt the building of petrochemical refineries and other polluting industries (such as the one at Lekki Free Zone at Lagos) on seashores as they are sure to pollute the waters, poison the biodiversity and negatively impact the food chain. A phosphate factory at Kpeme, Togo, for example, pumps its  wastes into the Atlantic Ocean, literally fertilizing the continental shelf to death. Nutrient pollution can have devastating impacts on public health, aquatic ecosystems, and the overall economy. 

Blue economy sails on the highway of pervasive market fundamentalism that seeks to shrink public involvement in productive endeavours and yield the space for the private enterprises. Market fundamentalism blinds policy makers to the fact that the so-called efficient and profitable private sectors depend on subsidies and securities provided by the public sector. One only needs to think of the bailouts of financial institutions during economic meltdowns, and the elimination of risks by pharmaceutical companies in the race for COVID-19 vaccines. These are, of course, justified by overriding public interests.

The drive to support industries such as those producing plastics, and our love for disposable products, permit highly polluting materials such as plastics to be unleashed into our environment thereby causing great harm to our oceans and aquatic creatures. It has been said that there would be more plastics than fish (by weight) in the oceans by 2050.

Reports indicate that the production of plastics increased twentyfold since 1964 and reached 311 million tonnes in 2014. This quantity is expected to double again over the next 20 years and almost quadruple by 2050. It should be noted that the volume of petroleum resources needed to make plastics has been increasing steadily, and despite the highly visible pollution impacts the demands keep rising with only about 5% of plastics being effectively recycled and 40% ending up in landfill. 30% of the plastics end up in sensitive ecosystems such as the world’s oceans.

Already there is a plastic flotilla or a Great Plastic Patch in the Pacific Ocean that is euphemistically called the 8th continent. The patch is “three times the size of France and is the world’s biggest ocean waste repository, with 1.8 billion pieces of floating plastic which kill thousands of marine animals each year.” Sadly, those plastics will require hundreds of years to degrade if left floating out there.

The politics of economic development and market fundamentalism, allow what would ordinarily be unthinkable to happen. A drop of crude oil contaminates 25 litres of water making it unsuitable for drinking. Imagine how much water was polluted by Shell’s 40,000 barrels Bonga Oil spill of December 2011 or Exxon’s Idoho platform spill of similar volume in 1998. Shell’s Forcados terminal spill of 1979 dumped 570,000 barrels of crude oil into the estuary and creeks, while Chevron (then known as Texaco) released 400,000 barrels of crude oil in the Funiwa incident of 1980. Add to these the Ozoro-1 oil well blowout off the coast of Ondo State in April 2020 that has remained a crime scene more than a year after.

A little help from Nature

Once upon a time, our turbulent seas were embraced by verdant mangroves on our coastlines. Today the mangrove forests have been deforested for energy or to make way for infrastructure or urbanisation.  These forests are key components of a viable Gulf of Guinea. Without them the region has no answer to rampaging waves and sea level rise. The spawning ground for fish species and nurseries for the juveniles gets eroded and lost as mangroves get depleted. Oil pollution turns the mangrove forests into dead zones. Their deforestation opens up space for invasive nipa palms introduced to the Niger Delta in 1906 by a horticultural adventurer.

The call for restoration of mangrove forests must be supported and acted upon. This can be done in cooperation with community groups that are raising nurseries and demonstrating their efficacy through pilot efforts. Support by government can bring these efforts to scale and impact. Alternative energy sources also need to be provided for communities that depend on mangroves for fuelwood.

Protecting selected freshwater and marine ecosystems could be a way of securing thriving biodiversity in our oceans, seas, lakes, and rivers. However, such areas must be delineated with close attention to indigenous knowledge and the cultural protection norms of communities that depend on them for their livelihoods.  Top-down approaches to establishing protected areas end up dislocating communities, harming their economies, and eroding their cultures, spirituality, and dignity. Some of such areas are simply demarcated for officially sanctioned land and sea grabbing. They can, and have been, used as tools of oppression and exploitation. 

In an article titled “Protected areas must promote and respect rights of small-scale fishers, not dispossess them,” Sibongiseni Gwebani stated, “The concept of protecting an identified fishing area, designating marine spatial territory and linking this to specific regulations has a long history in South Africa. These have been influenced by the apartheid spatial planning legislation introduced in the 1960s. Large proportions of coastal land were forcibly cleared for either forestry or marine conservation by using racial segregation laws. The histories of all of the major marine protected areas in South Africa are shaped by racially based removals through land and seascape during the 1970s and 1980s.”

No Politics with our Seas

The statistics rolled out during Health of Mother Earth Foundation’s (HOMEF) School of Ecology on the Politics of the Sea, show a very disturbing situation in the Gulf of Guinea. The gulf has become one of the most dangerous maritime areas in the world. He informed that 90% of sea based environmental pollution footprint in the Gulf of Guinea takes place in Nigerian waters. The region is very laxly policed and is a zone of plunder with hundreds of thousands of stolen crude oil moving unhindered.

When we gaze at the ocean, creek, or river, let us think about life below the surface, not as an SDG goal, but as creatures that have rights to live and thrive as children of Mother Earth. Let us see our water bodies as arenas of life and remind ourselves that we are just a tiny fraction of the biomass of living beings on earth. The seas offer us a canvass for learning positive politics of life rather than scrambling to grab and trash whatever we can lay our hands on.