society
Beyond Borders and Bloodlines: How King Misuzulu’s Call Rekindles Southern Africa’s Shared African Heritage
Beyond Borders and Bloodlines: How King Misuzulu’s Call Rekindles Southern Africa’s Shared African Heritage.
By George Omagbemi Sylvester
Published by SaharaWeeklyNG.com
“From Isandlwana to KoBulawayo, the Zulu monarch’s message of UNITY, HISTORY and COOPERATION offers a powerful antidote to xenophobia and fractured African solidarity.”
At a time when social tensions, economic anxieties and rising xenophobic sentiments threaten the fragile fabric of South African society, the voice of history spoke with rare clarity at Isandlwana. Addressing hundreds during the commemoration of the historic Battle of Isandlwana in KwaZulu-Natal, His Majesty King Misuzulu kaZwelithini issued a timely and profound call: a call for renewed ties, mutual respect and deeper collaboration between the Zulu nation and neighboring African countries, particularly Zimbabwe.
The monarch’s remarks were not ceremonial rhetoric. They were grounded in deep historical truths that predate colonial borders and modern nation-states. By invoking KoBulawayo (present-day Bulawayo in Zimbabwe) King Misuzulu reminded his audience that African history did not begin with European cartography, nor was it confined by artificial borders drawn in distant colonial capitals. Rather, Southern Africa has long been bound together by shared ancestry, migration, culture and struggle.
Isandlwana: A Battlefield of Memory and Meaning. The choice of Isandlwana was itself symbolic. The Battle of Isandlwana (1879) stands as one of Africa’s most significant military victories against British imperial forces. It was a moment when African unity, strategy and resolve disrupted the myth of European invincibility. To speak of unity and cooperation at such a site was to anchor contemporary challenges in a history of resistance, dignity and self-determination.
According to renowned historian Prof. Sabelo Ndlovu-Gatsheni, “African historical memory is a powerful resource. When leaders invoke it responsibly, they remind people that division is not our natural state, fragmentation was imposed.” King Misuzulu’s address did precisely that: it reactivated historical consciousness as a tool for healing present fractures.
KoBulawayo and the Zulu–Ndebele Connection. Central to the king’s message was the reference to KoBulawayo, the historical heartland of the Ndebele people in Zimbabwe. The Ndebele nation traces its origins to Mzilikazi kaMashobana, a former Zulu general under King Shaka who later established a powerful kingdom north of the Limpopo in the early nineteenth century. Bulawayo itself derives from a Ndebele term meaning “the place of slaughter”, reflecting the military traditions that shaped the state.
This historical reality underscores an uncomfortable but necessary truth: many African communities today labeled as “foreign” are, in fact, kin separated by colonial borders. As Nigerian historian Prof. Toyin Falola has argued, “The African continent is not a mosaic of strangers; it is a continuum of peoples whose identities were violently fragmented by colonialism.”
King Misuzulu’s reminder that Zulu–Zimbabwean relations date back centuries was therefore not sentimental nostalgia though it was factual, historical and deeply political in the most constructive sense of the word.
Xenophobia and the Crisis of African Brotherhood. The king’s address also confronted contemporary realities. South Africa has in recent years witnessed troubling episodes of violence and hostility toward foreign nationals, many of whom are Africans fleeing economic collapse, political instability or conflict in their home countries. These tensions, often fueled by unemployment and inequality, have eroded the ideals of Pan-Africanism that once animated liberation movements across the continent.
Political economist Patrick Bond notes that “xenophobia in South Africa is not born of hatred alone; it is the outcome of unmet economic promises and structural inequality.” Yet, as King Misuzulu implied, economic frustration cannot justify the erosion of African solidarity or the denial of shared humanity.
By calling for dialogue, respect and collaboration, the Zulu monarch reframed the conversation. He positioned African unity not as a moral luxury, but as a historical obligation and a strategic necessity in a global system that continues to marginalize the continent.
Traditional Leadership as Moral Authority. One of the most striking aspects of King Misuzulu’s intervention is the role of traditional leadership in contemporary African politics. While elected officials often speak in partisan language, traditional rulers draw legitimacy from history, culture and continuity. Their words resonate across political and national lines.
As Kenyan scholar Ali Mazrui once observed, “Traditional authority in Africa, when exercised wisely, can humanize politics and soften the hard edges of the modern state.” King Misuzulu’s message exemplified this wisdom, bridging past and present, culture and politics, nation and continent.
Reimagining Borders and Cooperation. The king’s call also invites a broader reflection on regional cooperation in Southern Africa. Institutions such as the Southern African Development Community (SADC) were founded on the recognition that economic growth, security and stability are interlinked across borders. Yet popular attitudes often lag behind institutional aspirations.
By emphasizing historical ties between the Zulu nation and neighboring countries, King Misuzulu offered a cultural foundation for political and economic integration. Cultural diplomacy, scholars argue, is often more enduring than formal treaties. It humanizes policy and grounds cooperation in shared identity.
Zimbabwean academic Prof. Ngwabi Bhebe has written extensively on the Zulu–Ndebele connection, noting that “history provides a common language through which contemporary disputes can be reinterpreted and resolved.” This is precisely the interpretive work the monarch sought to initiate.
A Message for the Continent and the World. While delivered in KwaZulu-Natal, King Misuzulu’s address carries implications far beyond South Africa. Across Africa, debates over migration, identity and belonging are intensifying. From North Africa to the Sahel, from West Africa to the Horn, the question remains: WILL AFRICANS TURN AGAINST ONE ANOTHER OR WILL THEY REDISCOVER THE SOLIDARITIES THAT ONCE POWERED ANTI-COLONIAL RESISTANCE?
The king’s intervention suggests a hopeful answer. By grounding unity in history rather than slogans, and cooperation in respect rather than fear, he articulated a vision of African coexistence that is both realistic and aspirational.
History’s Verdict: History as a Compass, Not a Chain. King Misuzulu kaZwelithini’s speech at Isandlwana was more than a ceremonial address and it was a moral and historical intervention at a critical moment. By invoking KoBulawayo, the Zulu–Ndebele connection and the enduring ties between Southern African peoples, he challenged narrow nationalism and reminded Africans of their shared roots.
In an era of rising global nationalism and inward-looking politics, such leadership is rare and necessary. As philosopher Kwame Anthony Appiah has argued, “We do not need to abandon our local identities to embrace a broader humanity; we need to understand how they connect.”
King Misuzulu did exactly that. He showed that history, when honestly confronted, can become a bridge rather than a battleground. And in doing so, he offered Southern Africa (and the continent at large) a path toward dignity, cooperation and renewed African brotherhood.
Oloje Bello Family Cleared as Court Strikes Out Terrorism Case Amid Ikorodu Land Dispute
By Ifeoma Ikem
A magistrate court in Bwari, Abuja, has struck out a terrorism case against the Oloje Bello family of Orubu Mokun, Majidun, Ikorodu, Lagos State, ending a legal battle that had caused significant distress to the family.
The legal reprieve comes after the family petitioned the Assistant Inspector-General of Police (AIG), Zone 2, alleging that Ayinla Hazzan and members of the Amosun family, in collaboration with Omotubora Abayomi, orchestrated attacks against them.
According to the petition, the suspects allegedly mobilised land grabbers to intimidate the family, creating fear and preventing them from moving freely within their community.
Chief Tekob Bamidele Oloje, the 62-year-old Regent Baale, told reporters that threats of death had been made against family members, with the assailants reportedly vowing to dispose of their bodies in the Majidun Lagoon.
The family head, Chief Olatunbosun Bamidele Oloje, 72, expressed relief at the court ruling, highlighting the emotional and psychological trauma the family endured during the dispute.
Chief Hakeem Ambali Oloje, the Aare Liwe Nikoro, and Mr. Micheal Fatokunbo, the family secretary, supported the claims, recounting incidents of intimidation, harassment, and threats that had left the community in shock.
The case took a more serious turn when some family members were reportedly arrested by the X-Squad unit of the Force Criminal Investigation Department (FCID), Area 10, Abuja, under DSP Tilo Ezekiel and Adebayo Aina.
The arrested members were detained for nine days, prompting concerns over potential violations of their constitutional rights under Section 35 of the 1999 Nigerian Constitution, which guarantees personal liberty.
After detention, the family members were arraigned on terrorism charges at the Magistrate Court in Bwari, a move the family described as “disproportionate and shocking” given the civil nature of the dispute.
They were remanded at the Suleja Kikirin Correctional Centre, further compounding the anxiety and distress experienced by their relatives and the local community.
Following a review of the charges, the magistrate court struck out the case, ruling that the terrorism allegations could not be substantiated, effectively clearing the defendants of all criminal liability.
The family has alleged that the police officers involved in the arrests are now facing disciplinary action for unlawful detention and procedural irregularities during the handling of the matter.
Legal analysts have pointed out that the case underscores the dangers of misapplying criminal law to civil disputes, particularly in conflicts related to property and land, and highlights the judiciary’s role in safeguarding fundamental rights.
Members of the Ikorodu community welcomed the court’s ruling, describing it as a reaffirmation of the rule of law and an important precedent for protecting citizens from harassment and illegal arrests.
The Oloje Bello family has pledged to continue pursuing all legal avenues to protect their property rights and ensure that those responsible for threats and intimidation are held accountable under the law.
society
Weaponized Faith and Power: How the Unholy Alliance of Religion and Politics Is Undermining Nigeria’s Future
Weaponized Faith and Power: How the Unholy Alliance of Religion and Politics Is Undermining Nigeria’s Future.
By George Omagbemi Sylvester
Published by SaharaWeeklyNG.com
“Why National Survival Depends on Separating Belief from Governance.”
Nigeria stands today at a dangerous crossroads. Despite immense human and natural resources, Africa’s most populous nation continues to grapple with persistent instability, insecurity and governance failure. Among the most destructive forces fueling this decline is the toxic interplay between RELIGION and POLITICS, which is a dynamic that scholars, policymakers and ordinary citizens increasingly recognize as a central driver of Nigeria’s fragmentation and arrested development.
RELIGION, by its very nature, should offer moral guidance, social cohesion and ethical restraint. POLITICS, conversely, should concern itself with public interest, competence and the equitable management of national resources. In Nigeria, however, these two domains have become dangerously entangled. The result is not MORAL GOVERNANCE, but WEAPONIZED FAITH, DEPLOYED to DIVIDE, MANIPULATE and SHIELD INCOMPETENCE and CORRUPTION from ACCOUNTABILITY.
As political scientist Prof. Jibrin Ibrahim observes, “Religion in Nigeria has ceased to be a personal moral compass and has become a political instrument used by elites to legitimize power and silence dissent.” This instrumentalization of faith has proven catastrophic.
Ethno-Religious Polarization: Identity Over Competence. One of the most damaging consequences of religion’s intrusion into politics is the deepening of ethno-religious polarization. Electoral choices in Nigeria are frequently shaped not by policy proposals, integrity or competence, but by a candidate’s religious identity or perceived alignment with a particular ethnic bloc.
Political elites exploit this reality ruthlessly. Campaigns are framed as existential battles between “US” and “THEM,” rather than democratic contests over ideas. Mosques and churches are subtly (or sometimes openly) converted into campaign platforms. Clerics endorse candidates as “GOD’S CHOICE,” effectively sacralizing mediocrity and demonizing alternatives.
Renowned Nigerian historian Prof. Toyin Falola notes that “when politics becomes a contest of religious survival rather than public service, democracy dies quietly while fanaticism takes its place.” This identity-based mobilization erodes national cohesion and entrenches suspicion between communities that have coexisted for centuries.
Conflict, Violence and the Politics of Sacred Justification. The consequences of ethno-religious politics are not merely rhetorical; they are violently tangible. Nigeria has witnessed decades of recurring sectarian violence, particularly in the Middle Belt and northern regions, where political competition over land, resources and power is routinely cloaked in religious language.
Extremist groups such as Boko Haram have exploited religious narratives (often through gross misinterpretation) to justify mass violence, abductions and attacks on civilians. While Boko Haram is not representative of Islam, its emergence and persistence were facilitated by political neglect, elite manipulation and the failure of the state to uphold justice and social welfare.
Security analyst Dr. Elizabeth Donnelly rightly argues that “religious extremism does not grow in a vacuum; it thrives where governance collapses and identity becomes the last refuge of the excluded.” In Nigeria, religion has too often been used to excuse state failure rather than confront it.
Governance Failure and the Sanctification of Corruption. Perhaps the most insidious impact of religion-politics entanglement is its role in sustaining poor governance and corruption. When leaders are defended on the basis of shared faith rather than performance, accountability collapses.
The notorious “NATIONAL CAKE” mentality (where public office is viewed as an opportunity for personal and ethnic enrichment) thrives in an environment where religious loyalty overrides civic responsibility. Corrupt officials are frequently shielded by religious narratives that frame criticism as persecution or sacrilege.
Economist Prof. Pat Utomi has repeatedly warned that “a society that confuses religious loyalty with civic duty cannot build institutions; it can only build excuses.” This culture of impunity has weakened Nigeria’s institutions, hollowed out public services and normalized elite theft.
Constitutional Contradictions and the Crisis of Secularity. Nigeria’s Constitution clearly affirms the country as a secular state, yet this principle has been repeatedly undermined. The expansion of Sharia law in some northern states has generated intense legal and constitutional controversy, particularly among religious minorities who perceive it as institutionalized exclusion.
Legal scholar Prof. Yemi Osinbajo (SAN) once emphasized that “secularism does not mean hostility to religion; it means fairness to all religions.” When religious law is elevated above national law, the principle of equal citizenship is compromised and national unity is strained.
These contradictions have fueled resentment, legal uncertainty and political tension whereby further weakening the fragile social contract between the Nigerian state and its citizens.
Economic Stagnation and Developmental Sabotage. The developmental cost of religiously fueled instability is immense. Persistent insecurity deters foreign investment, disrupts agriculture, displaces millions and cripples education systems. Schools are shut, farmlands abandoned and professionals flee the country in search of stability, which is a phenomenon widely described as brain drain.
According to development economist Jeffrey Sachs, “no country can achieve sustainable development where insecurity and identity-based politics dominate public life.” Nigeria’s struggle to diversify its economy, attract long-term investment and build human capital is inseparable from its failure to neutralize religion as a political weapon.
Paths Toward Renewal: Reclaiming the Republic. Despite these grim realities, Nigeria’s situation is not beyond repair. Scholars and reform advocates consistently point to several pathways toward national renewal.
First, the supremacy of secular governance and the rule of law must be non-negotiable. Religious freedom must be protected, but religious laws must never override constitutional rights or national legislation.
Second, education, dialogue and tolerance are critical. Civic education that emphasizes shared citizenship over sectarian identity can dismantle the fear-based narratives exploited by elites. Interfaith dialogue, when sincere and sustained, can reduce tensions and counter extremist misinterpretations.
Third, Nigeria urgently needs responsible, courageous leadership, though leaders who value competence over creed, justice over loyalty and national interest over personal gain.
Finally, active citizen engagement remains the most powerful antidote. Civil society, youth movements, independent media and principled religious leaders must continue to demand accountability and resist manipulation.
As political philosopher Hannah Arendt warned, “the most radical revolutionary will become a conservative the day after the revolution.” Nigerians must therefore remain vigilant, ensuring that change is institutional not merely rhetorical.
A Final Reflection: Choosing Wisdom Over Weaponized Faith. Nigeria’s diversity is not its curse; its mismanagement is. Religion, when detached from political manipulation, can enrich moral life and social solidarity. Politics, when freed from sectarian exploitation, can serve the common good.
The survival of the Nigerian project depends on a collective decision to choose wisdom over fanaticism, citizenship over identity and accountability over blind loyalty. Until religion is returned to the realm of personal belief (and politics reclaimed as a tool for service) Nigeria will continue to bleed from self-inflicted wounds.
The task ahead is difficult, but unavoidable. A nation that refuses to confront the dangers of weaponized faith risks losing not only its future, but its soul.
GENERAL BULAMA BIU HAILS VETERANS’ SACRIFICE AT SOLEMN REMEMBRANCE CEREMONY
In a solemn yet uplifting ceremony, the Nigerian Legion, Hawul Local Government Area Chapter Borno State, gathered on Saturday to commemorate the 2026 Armed Forces Remembrance and Celebration Day. The event was graced by the presence and inspirational address of Major General Abdulmalik Bulama Biu mni (Rtd), the Sarkin Yakin of Biu Emirate.
General Bulama Biu, a distinguished retired officer, commended the legionnaires for their unwavering commitment to the ideals of Nigerian unity, peace, and national security. In his keynote address, he paid profound tribute to the sacrifices of service personnel, both living and deceased.
“All true and patriotic Nigerians deeply appreciate your immense sacrifices,” General Bulama Biu stated. “We honour those who laid down their precious lives so that the greater majority could live in peace and prosperity. Your devotion forms the bedrock of our nation.”
The Sarkin Yakin Biu brought a message of reassurance to the veterans, highlighting ongoing governmental efforts to improve their welfare. He informed the gathering that the Honourable Minister of Defence, General Christopher Gwabin Musa, is spearheading initiatives that include a significant welfare package and a comprehensive repositioning of care and support systems for the Legion, which are currently in the pipeline.
“I urge you all to remain resolute,” General Bulama Biu continued. “Uphold the sacred oath you took while in service. Maintain your unity, for it is crucial for the peace and unity of Nigeria. To keep Nigeria one, peaceful, and prosperous is a task that must be accomplished.”
Demonstrating his personal commitment to the cause, General Abdulmalik Bulama Biu concluded his participation by donating the sum of One Hundred Thousand Naira (N100,000) to support the launch of the year’s Armed Forces Remembrance Day emblem within the chapter.
The event served as a powerful reminder of the nation’s debt to its military veterans and fallen heroes, reinforcing the call for national solidarity and continued support for those who have served on the front lines for Nigeria’s peace and territorial integrity.
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