Written by Divinefavour Lawal
lawaldivinefavour@gmail.com
There is a place for action when the heart desires. No matter how weak the physical body looks, not even a fire, a hill or a mountain could stand on its way. The lioness when freed from chains will devour first its kidnappers but wouldn’t disturb the peace of others except to protect her curbs alone.
There has been a huge voice clouding the space of communication and piercing through the hearts of social media platforms. They are a moral army. Who would stand confidently and deny the recent trending harsh tags #Ëndpolicebrutality, #Endsars, #Endswat? Of course, no one would. For it is often said that he who close his eyes at a weak bridge, may soon shout for help when the lose bridge collapse and claims one or more of his friends and relatives.
This justified the concerted efforts by majority of Nigerians (youths, and adults) to voice out against the historical precedence of police brutality and perverted actions of SARS (Special Anti-Robbery Squad) currently known as SWAT (Special Weapons and Tactics Team). The incessant brutalities of the Nigeria police have culminated into a valley of the shadow of death. When the cup is filled, surely it spills over. Thus, triggering the deep-seated and explosive emotional anxiety of Nigerians, which could be seen as very understandable considering the historical precedence of corruption and brutality that has repeatedly exacerbate with little or no concern from the federal government.
The Nigerian Police Forc, is a social fact. As explained by Emile Durkheim (1895), it is one of those institutions and rules of action which constrain or channel human behaviour. Theoretically, this is expected to be the provisions of the constitution. As a security outfit of the Nigerian society, it is bestowed with the responsibility to detect, prevent and combat crimes, protect lives and properties, enforcement of law and maintenance of peace and order but not limited to the aforementioned. Unfortunately, the reverse has been the case practically. Innocent lives went too soon as a result of torture, wrongful detention, extortion and murder. Landshaves become a blood bank, and protest has turned into a room for testing shooting ability and expertise for both young and old recruits.
Just as Durkheim posited, when social facts are taken for granted, they enslave the populace and the populace living in a world where social change is so rapid and intense faces so many unforeseen circumstances as a result of the police brutality. When it becomes unbearable for the populace, the old values (the Nigerian police) lose their importance without any new ones becoming established. Durkheim rightly called such an unsettling condition. That is, the anomie-deep feeling of aimlessness, dread and despair, as many people are left perceiving that their lives lack meaning and structure.
This fact is unabated considering the convergence of all religious bodies and individuals on the streets all over the world clamouring against the invaders (SARS and police brutality) amidst the latter’s sporadic gunshots and total disrespect for the faithful and hopeful citizens during the protest to disband the former. Very alarming and saddening is the fact little respect was not given to those carrying the Nigerian flag at all as they were shot and baptized with bullets. The current happenings in the Nigerian society is simply an echo towards the ideal type of the Nigerian Police.
According to Weber (1864-1920), ideal types are models that can be used to call our attention to a certain social phenomenon and assist us to make a rational decision. For example, we could create a simple ideal type of ‘policing’ based on the most striking aspects and features that have been obvious in the US police, India, Germany, and France.
In a comparative historical stance, no doubt, these countries policing policies differs. But truth be told, they are not involved in mainstream politics neither do they operate with violence and hostility against the state nor target recklessly faithful citizens to exercise their power or carry out their duties. Therefore, the government at federal, state and local levels needs to understand that people are shifting away from traditional beliefs grounded in superstition, religion, custom and long-standing corruptible habit. Instead, Nigerians are far engaging in more rational, logical and scientific calculations that takes into full consideration absolute efficiency and the futuristic repercussion of all actions taken.
However, the aftermath of the latter proposition as displayed by protesters in the Nigerian society, as beautiful as it is, needs much attention, because if care is not taken, it may soon become a fertile ground for crimes and revolution upon which forms one cannot say exactly but could carefully assume considering the recent flashes of crises erupting gradually.
Durkheim wasn’t wrong when he expresses his fear that the spread of bureaucracy would imprison individuals in a ‘’steel-hard cage”’ from which there would be little chance of escape.
Realistically, it could be seen that in some states in Nigeria, the rejection of the traditional SARS, activities and operations of the Nigerian police by concerned Nigerians had a dark side with new dangers: Private businesses looted, goods carted away. Shops were broken, properties vandalized and hope destroyed. Not only that, welfare properties and services have been disrupted and brought to a sudden standstill etc. The aforementioned all points to the uncertain future of the Nigerian Society.
Therefore, I am proposing a need for the Nigerian police reform bill. This bill should take into recognizance states support and provision, asking communities, voluntary groups, businesses and charities to become involved in helping, guiding and supervising the police actions and activities, especially in micro-macro connectivity.
