₦airaland Forum

Looking at the amount that comes in as at now, in December, I would buy a remote controlled artificial intelligence toy car.

CONCLUSION

Social Justice is important because it promotes and works toward a society that celebrates diversity and equality. Having more equality and diversity in a society is good for society because it promotes opportunity, growth and social well being. Societies that embrace diversity have more innovation, more peace and more prosperity. Social justice is important because without it there would be so little or no society to speak of.


REFERENCES:
Agras Mondego. (2017). Quora.com. Retrieved September 8, 2018, from Quora.com Web site: https://www.quora.com/Why-is-social-justice-important

Felix Obanubi. (2015). Social Justice, leadership and civil society: the Nigerian example. Retrieved from: https://www.intrac.org/social-justice-leadership-civil-society-nigerian-example/ on the 6th of September, 2018.

Fel Rouse. (2018). Quora.com. Retrieved September 8, 2018, from Quora.com Web site: https://www.quora.com/Why-is-social-justice-important

Niccolo Machiavelli. (n.d.). AZQuotes.com. Retrieved September 8, 2018, from AZQuotes.com Web site: https://www.azquotes.com/quote/548101

Patitos Post. (2009). Nigeria Needs Social Justice. Retrieved from: www.patitospost.com/nigeria-needs-social-justice/ on the 6th of September, 2018

Renee infelise. (2017). Quora.com. Retrieved September 8, 2018, from Quora.com Web site: https://www.quora.com/Why-is-social-justice-important

Wikipedia. (2018). Retrieved from: https://en.m.wikipedia.org/wiki/Social_justice on the 6th of September, 2018.

Yetunde A. Odugbesan-Omede, Ph.D. (2018). Social justice cannot be achieved without ethical leadership. The Guardian Nigeria Newspaper. Retrieved from: https://m.guardian.ng/features/law/social-justice-cannot-be-achieved-without-ethical-leadership/ on the 6th of September, 2018.

Social justice is impossible unless it is fully understood that power comes with the obligation of service. However, setbacks occur more regularly in this fast-moving world, the majority of societies and political regimes, even those founded on democratic values, have problems achieving and maintaining social justice. The only way social justice can be achieved is by the protection of civil society to flourish, remain independent without governmental influence, and for those in public office to lead by example with ethics and integrity as their compass.

The existence of social justice leads to satisfaction and pleasure of life, as well as the respect and loyalty to the leaders. People who are treated unjustly eventually rebel and make the abuser pay dearly. This is also known as revolution, assassinations, etc. There is always a price to pay for social injustice and usually the longer it takes, the more this feeling endures, the worse and more desperate it gets. Eventually it descends into hatred against the ones who are perceived as having created the injustice. Once an individual/group gets down that path there is no turning back. Hatred doesn't know fear, compassion, good measure or any other temperance. Its only purpose is to destroy its objective even by the destruction of its enforcer. Niccolò Machiavelli (1513) warned in his book, The Prince, "Still, a prince should make himself feared in such a way that if he does not gain love, he at any rate avoids HATRED; for fear and the absence of hatred may well go together...". A leader should be feared and respected but never hated, because someone who hates will destroy the leader even if it means his/her own death. And this cannot be stopped. Not by 100 guards or 1000 guards or anything else. When there is someone willing to give his/her life to hurt someone else, they will accomplish it. There are many examples of social injustice reaching very brutal, bloody and often terminal outcome for the one facilitating the injustice.

The major setbacks of achieving social justice in the country whether it is ending racial discrimination, achieving gender equality, and/or protecting the rights of migrants, refugees, and immigrants is the lack of ethical leadership displayed by those in political power. Before any form of social justice can be achieved, one must first understand the importance that ethics play in doing what is right. Ethical leadership is rooted in trust, respect for individuality and self-autonomy, integrity, fairness, justice and leads by example. The definition of Social Justice is also rooted in the same beliefs and values as Ethical Leadership. Ethical leadership also has four key principles:
* have respect for persons;
* never intentionally inflict harm (non-maleficence);
* do the greatest good for all (beneficence); and
treat others equitably.
If a leader fails to upkeep the principles of ethics then he/she has also failed in actualizing social justice. There are subset of people who ascend to political power who sincerely lack the moral and ethical compass needed to lead. Too many people are suffering under the hands of leaders who are morally bankrupt and lack the ethical understanding to lead.

RELEVANCE OF SOCIAL JUSTICE IN NIGERIA

Prior to the revelation of the relevance of social justice in Nigeria, it is critical to understand the interminable reason for the existence of social justice and why it should prevail over social injustice in the country.

Taking into account that Nigeria has a population of about 140 million people and a police force of 370,000 policemen, it does not take a lot of thinking to come to the conclusion that Nigeria is severely under-policed, particularly when the United Nation prescribes 1:400 ratio (1 police man per 400 citizens) for security. The forlorn aspect of this situation is that even as citizens are grossly under-policed, the federal government tolerates a situation where 100,000 police men are detailed to guard privileged Nigerians who are connected to those in political power circles. In actual fact, there are only 270,000 police men catering to the security demands of 140 million Nigerians. The question begging to be answered here is, of what importance is the security of the average citizen to the federal government?

Moreover, consider when the IMF (International Monetary Fund) reported that 85% of Nigeria’s resources are consumed by 1% of her population leaving the remaining 99% to share the balance 15%. These are reason why crisis loom in the Niger Delta and why Boko Haram extremist took to arms which happened to be a negative resolution against the government in a dog-eat-dog country as at present. Nigeria’s elite have gone beyond flying themselves and their families to Europe/Asia for treatment. There are some who fly their polo horses to Europe/Asia for treatment. It would not be so bad if these said people were Nigerians with identifiable sources of income who have ventures that employ people and add value to Nigeria’s GDP (Gross Domestic Product). It's bad that these are men and women whose only claim to fame and wealth is that they have at one time or the other been men of political power and influence in Nigeria. Once upon an era of military rule where ministers publicly commented that 'telephone is not for the poor'.

The level of social injustice which is responsible for the slow pace of development currently in the country include bribery and corruption, tribalism, nepotism, discrimination, poverty, youth restiveness, and poor quality of education is reaching alarming heights and the beginning of the effect would be felt in the level of discontentment amongst the citizenry as demonstrated by various uprising against the state such as the Boko Haram incidence, the Niger Delta Militancy, OPC (Oodua Peoples Congress) and Bakassi vigilantes and what have you.

SUMMARY ON THE HISTORY OF SOCIAL JUSTICE

Luigi Taparelli SJ (born Prospero Taparelli d'Azeglio; 1793–1862) was an Italian Catholic scholar of the Society of Jesus who coined the term SOCIAL JUSTICE; however his use of the term was in a Thomistic (Thomas Aquinas philosophy) context, and bears very little resemblance to the ideas of the social justice movements today. Nonetheless, the expression of the term is older than its given name. The expression started from the philosophy battle between the ancient philosohers, Plato, Aristotle, and Socrates through the modern philosphers, Baruch Spinoza, Thomas Paine, John Dewey, Roscoe Pound, and Louis Brandeis. The concept of social justice can be traced through the theology of Augustine of Hippo and the philosophy of Thomas Paine. The term "social justice" became used explicitly from the 1840s. It spread during the revolutions of 1848 with the work of Antonio Rosmini-Serbati.

In the later 19th and early 20th century, social justice became an important theme in American political and legal philosophy. After the First World War, the founding document of the International Labour Organization took up the same terminology in its preamble, stating that "peace can be established only if it is based on social justice". From this point, the discussion of social justice entered into mainstream legal and academic discourse.

In the late 20th century, a number of liberal and conservative thinkers, notably Friedrich von Hayek rejected the concept by stating that it did not mean anything, or meant too many things. However the concept remained highly influential, particularly with its promotion by philosophers such as John Rawls. Even though the meaning of social justice varies, at least three common elements can be identified in the contemporary theories about it:
a duty of the State to distribute certain vital means (such as economic, social, and cultural rights);
the protection of human dignity; and
affirmative actions to promote equal opportunities for everybody.

INTRODUCTION

According to Augustus Kakanowski and Marijus Narusevich (2010), “social justice is a society in which justice is achieved in every aspect of society, rather than merely the administration of law”.

Social justice is a hypothesis of fair and just relations between the individual and society. This is measured by the explicit and tacit terms for the distribution of wealth, opportunities for personal activity, and social privileges.

Social justice was another term for "the justice of society", the justice that rules the relations among individuals in society, without any mention to socio-economic equity or human dignity.

Social justice assigns rights and duties in the institutions of society, which enables people to receive the basic benefits and burdens of cooperation. The relevant institutions often include taxation, social insurance, public health, public school, public services, labour law and regulation of markets, to ensure fair distribution of wealth, and equal opportunity.

The statement that "the contribution of Nigerians to the evolution of Nigeria as a nation before 1914 was negligible" is a truism that can't be avoided for this evolution is largely the story of the transformational impact of the British on the peoples and cultures of the country regardless of invariable and some obscured effort to stop the evolution which was achieved effortlessly.
The colonial authorities sought to define, protect, and realise their imperial interest in this portion of West Africa in the upon-hundred years between 1862 and 1960. The British's presence was to pursue their interests, which were largely economic and strategic. In the process of seeking to realise those interests, there were many unplanned-for by-products, one of which was the socio-political aggregation which is known today in international law as the Federal Republic of Nigeria.
The first critical step in this uncertain path was taken in 1849 when, as part of an effort to 'sanitise' the Bights of Benin and Biafra, which were notorious for slave trade. From here, the British converted the coastal consulate and its immediate hinterland into the Oil Rivers Protectorate in 1885, which, in 1893, transformed into the Niger Coast Protectorate and later came to be known as Eastern Nigeria.
The second step, along the same path, was taken in 1862 when the British annexed the Lagos Lagoon area and its immediate environs and converted same into a crown colony. They did this in order to be better able to abolish the slave trade which used that area as export point, hence this notable quote, "we think this trade must go on. That is the verdict of our oracle and the priests. They say that your country, however great, can never stop a trade ordained by God himself". The British, generally, prohibited slave trade in 1807 and that was the time then-Nigeria's influence began to be noticed on a global scale. Be that as it may, by 1897, British influence and power had overflowed the frontiers of Lagos and affected all of Yorubaland which was subsequently attached to Lagos as a Protectorate known as Western Nigeria in the 1950s.
The third and final step in this uncharted path came in 1888. The British administered political 'baptism' on Grenye Goldie's National African Company which had successfully squeezed out rivals, British and non-British, from the trade in the lower Niger, following a trade war of almost unprecedented ferocity. As a result of the 'baptism', Goldie's company became the Royal Niger Company, chartered and limited. It also acquired political and administrative powers over a narrow belt of territory on both sides of the river from the sea to Lokoj'a, as well as over the vast area which, in the 20th century, came to be known as Northern Nigeria.
Thus, by about 1897, the three blocks of territory had emerged as British colonial possessions, from moves made during the period of the scramble for Nigeria. The emergence of Nigeria is simply the story of how these three neighbouring and interlocked possessions were brought together by the British, first administratively and then politically.
The move towards administrative union or amalgamation began in 1898 with the appointment, by the British Government, of the so-called Niger Committee chairmanned by Lord Selborne who recommended the creation of two independent provinces, a Maritime Province to be brought into being through the merger of the Lagos Colony and Protectorate with the Niger Coast Protectorate; and then a Sudan Province made-up of territories under the Royal Niger Company.
The year 1900 marks the year that the charter of the Royal Niger Company was withdrawn and the territory under its shadowy control was declared the Protectorate of Northern Nigeria. Similarly, the Niger Coast Protectorate was renamed the Protectorate of Southern Nigeria. In addition, the narrow "strip of Royal Niger Company from Lokoja to the sea", which had divided the Niger Coast Protectorate into two, was united with it, thus bringing the western and eastern halves of that administration together territorially.
The next evidence showing the evolution of Nigeria as a nation before 1914 without the effort of Nigerians continues with the search for unity and rationalisation in the administration of these territories which brought about the appointment of Sir Frederick Lugard, the first High Commissioner of the Protectorate of Northern Nigeria (1900-1906), as the man to implement the amalgamation of the two protectorates. He, thus, became the first head of a unified Nigerian administration.


REFERENCES:
Afigbo A. E. Uya O. E. (2004). THE EVOLUTION OF NIGERIA, 1849 - 1960. Online Nigeria. Retrieved from: nm.onlinenigeria.com/templates/?a=136 on the 15th of January, 2019.

Nigerian Finder. History of Nigeria before Independence (1900 – 1960). Retrieved from: https://nigerianfinder.com/history-of-nigeria-before-independence-1900-1960/ on the 15th of January, 2019

The activities of the Nigeria political parties before the year 1960 can be traced back to its origin from the year 1922.
The Nigerian National Democratic Party (NNDP) was Nigeria's first political party which was formed in 1922 by Herbert Macaulay.
When the Nigerian people saw the Clifford constitution, Herbert Macaulay wasted no time informing NNDP. The party was founded majorly to put people into the legislative council. But the party also had the responsibility of promoting democracy in Nigeria and increasing the participation of Nigerians in the economic, social, and educational development of the country. The party won all the seats in the elections held in 1923, 1928, and 1933.
Sooner, some young intellectuals saw the feat attained by NNDP and decided to come together to form the Lagos Youth Movement (LYM) in 1934. The party had Samuel Akinsanya, Earnest Ikoli, J.C. Vaughan, and H.O. Davies as foundation members. However, some other young intellectuals also joined the party, the likes of Dr. Nnamdi Azikwe, Obafemi Awolowo, Dr. Kofo Abayomi and so on. However, the party was later changed to Nigerian Youth Movement to make it national in outlook.
The NNDP political party later lost power and popularity after Herbert Macaulay began mingling with the British again and lost most of its seat in the 1938 elections to the Nigerian Youth Movement.
Again, in 1944, another political party was birthed – the National Council of Nigeria and Cameroun (NCNC). NCNC was able to be found due to two reasons; firstly, the infusion of the southern Cameroun into the Nigeria state, which by implication, makes it a territory part of Nigeria and under the grip of the colonial authority; and secondly, the Clifford constitution of 1922 that pave way for the participation of Nigerian people in their own affair.
Later in 1951, Nigeria again had another constitution. This time around, it was the Macpherson constitution. Macpherson constitution was not unilaterally made, the whole country participated in the making of the constitution which was completed on Saturday, June 30, 1951.
The attendant implication of the constitution was the formation of two more political parties. The Macpherson constitution gave birth to the Action Group (AG) and the Northern Peoples’s Congress (NPC) in 1951 respectively.
The AG metamorphosed from a cultural movement, Egbe Omo Oduduwa (society for the descendant of Oduduwa) that was formed in 1945 in London by Obafemi Awolowo, Ooni of Ife, and Michael Ajasin. This movement transformed into the AG at Owo in April 1951.
The NPC, on the other hand, was formed to cater for the northern people in 1951. Its membership was restricted to northerners alone. It was equally formed from an old cultural association, the Jamiyar Mutanen Arewa.
Thus, the NNDP, NYM, NCNC, AG, and NPC were the basic political parties that had existed up to 1960.



REFERENCES:
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Johnson O. (2018). Who formed the first political party in Nigeria? Naij Media: Legit. Retrieved from: https://www.legit.ng/1124153-who-formed-political-party-nigeria.html on the 21st of January, 2019.

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