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Parents shouldn’t hide medical history from children — British-Nigerian urologist

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A London-based British-Nigerian consultant urological surgeon, Prof Francis Chinegwundoh, speaks with BIODUN BUSARI on his childhood experience and journey into the medical profession, among other issues

How was your childhood experience?

My dad came to the United Kingdom in the 1950s. He and my mum got married in London. They didn’t plan to stay in the UK, but something happened, and they ended up staying. Eventually, their four children, including me, were all doing very well at school.

With our academic performance, they decided we would stay rather than return to Nigeria, as other family friends had done. My parents thought going back would disrupt us.

What was growing up like among white children?

There were no majority-black schools. Every school then was predominantly white, with some black and Asian children. In those days, we lived in the mixed area of Balham, a suburb in south London. There was a majority of white people.

However, there were still quite a few black families from the Caribbean, West Africa, Asia, India, and Pakistan, and this made it a mixed area, and my siblings and I didn’t feel isolated because there were others like us. We went to school in a general environment, and the same applied to shops. It wasn’t much of a problem. It may have been different if we were not in London. Then and now, London is the most diverse part of the UK.

Did your parents influence your choice of medical career?

I guess I was about eight or nine years old when I started concentrating on medicine. Initially, it didn’t appeal to me, but there were television programmes that drew my interest. I can recall a programme called Emergency Ward 10 and another one called General Hospital. These were weekly soaps and programmes.

I just enjoyed those soap operas. I enjoyed the characters, and I started imagining and portraying myself as a doctor in those TV programmes. Then I remember getting one of the plastic toy sets. Then I decided that was what I wanted to do.

Academically, I was very strong. What my parents were interested in was my doing well in school. They didn’t focus on whether I should be a doctor or not. Of course, they were happy when I said I wanted to do medicine, but it was not something they pushed me into or suggested that I do. That impetus came from me. They encouraged me because I had the idea quite early on of what I wanted to do.

Can you share ideas about how your education was?

After primary school, I was able to attend a grammar school. Grammar schools are schools for academically bright students. These are free as opposed to private schools, which my parents could never have afforded. Private schools generally have very high academic standards, but they are expensive.

Grammar schools were a means of social mobility. They have very competitive exams. If you managed to get into a grammar school, then you were assured of an outstanding education, should you choose to take advantage of the opportunity.

I went to a grammar school. It was actually a Catholic school in south London called Salesian College. I did very well. I was second in class throughout. Then I applied to get into medical school. That was very competitive. You must be very good, with what we used to call O-Levels at that time, which are now called GCSEs.

You must have good grades for A-level. Then the support of your headmaster or headmistress, who would write a letter of support to buttress your application to medical school, was very important. Thankfully, I was able to secure entry to St. George’s Medical School, part of the University of London. It was in Tooting, south London.

What inspired you to pursue urology as an area of speciality?

It is quite a long journey. After I qualified at medical school at the age of 23, I was either 35 or 36 before I became a consultant urologist. It’s a long journey to reach consultant status in a surgical speciality. When you qualify, you do a series of house jobs or internships.

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For two years, you rotate in general areas to have broad experience. After those two years, you then decide if you want to be a surgeon, physician, or general practitioner. You can even decide if you want to go to the army or the navy. There are exams to take for all these specialities.

For instance, if you want to be a surgeon, you must pass the exam of the Royal College of Surgeons. After passing the exam, you will enter a training programme. Under that training, you will still rotate in different areas. You might do some orthopaedics, cardiothoracic surgery, urology, or neurosurgery. This helps in getting experience in different surgical fields.

After these two or three years, you decide on the particular branch. It comes with competitive interviews, exams, written and published articles, journals presented, research, and so on, to secure a training post in your subspecialty.

I enjoyed urology as I found the consultants very amenable. I specialised in urology because it dealt with males and females as opposed to gynaecology, which deals with females only.

Based on your research, what is the correlation between black men and prostate cancer?

I have specialised in dealing with prostate cancer. I have been a consultant for almost 30 years. It was quite early when I took an interest in prostate cancer. I’ve seen a lot in my consultancy practice, and that led me to a lot of black men, making me wonder why I was seeing many black men with prostate cancer.

Then I decided to do some research in the late 1990s. I called the offices of the population census and surveys, basically the government statistical office in the UK, to know how many black men had prostate cancer. This statistical body said they didn’t know because there had not been any research into black men and prostate cancer in the UK.

That was why I embarked on doing the research. I was able to show and publish that black men were two times as likely to get prostate cancer as their white counterparts. I suspected something about our genetics, but exactly what we don’t know remains unknown.

So, having accepted the fact that black men have an increased risk of prostate cancer, we then focused on raising awareness in the community. For more than 25 years, I’ve been raising awareness that black men should be aware of their increased risk and therefore start getting themselves tested.

Unfortunately, prostate cancer is so common in Nigeria. I don’t think you’ll find any family where there are men over 50 and someone has not had prostate cancer. It’s the second most common cancer in men worldwide. In some countries, it’s number one, in others it’s number two. In fact, in the UK, more men get prostate cancer than women get breast cancer.

What should men, especially Nigerian men, do?

Get tested. Men should go for tests. I explain to men when I give talks that only men have a prostate gland, and it is usually the size of a small cherry or a walnut. It sits in front of the anus, in front of the back passage, deep inside the pelvis.

Its purpose is to produce the seminal fluid. So when a man climaxes, most of that fluid that comes out is prostate fluid. Some of it is sperm from the testicles, but most of that fluid is prostate fluid, which nourishes the sperm. So, it’s a sexual gland; it’s a sexual organ.

Secondly, the water pipe has to pass through it. So, the water pipe connecting the bladder to the penis, surrounding the exit of the bladder, is where the prostate lies. It surrounds the water pipe. As it gets bigger, which happens as you age, it begins to squeeze the water pipe.

So, most men will recognise that in their 40s, 50s, 60s onwards, the urinary flow becomes slower. When you’re very young, your urinary flow is very fast. As you age, the prostate begins to enlarge, and it squeezes the water pipe. Therefore, the flow becomes slow, and the bladder doesn’t empty as well.

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Most men over the age of 50 will have what we call benign prostate enlargement, where the prostate naturally squeezes the water pipe. Men will recognise this: the flow is slower; it takes them a longer time to pass urine. They have to go more often, and they have to get up at night. This is not to be confused with prostate cancer.

The problem with the prostate gland is that the symptoms of enlargement and squeezing of the water pipe are the same symptoms that may indicate prostate cancer, including difficulty in passing urine. It could be some sexual issues as well.

But very importantly, and I always emphasise this, you can have prostate cancer with no urinary symptoms whatsoever. So, if you’re waiting for urinary symptoms before you see your doctor, it may be too late.

Interestingly, in Nigeria, my colleagues tell me that 90 per cent of men with prostate cancer are already advanced. To find it when it’s early and still a small thing that can be dealt with very well, you have to have the blood test.

It’s a blood test called Prostate Specific Antigen. It’s like an early warning sign. So, I encourage men every year to have this blood test. If the blood test is raised, it leads to further investigations to see if the man has prostate cancer or not.

At what age is it advisable for men to have the test?

At 40 years of age. The reason is that you can have prostate cancer without any symptoms. In the UK, for example, I would say 80 to 90 per cent of men, when we find prostate cancer, it is still in the prostate. It has not spread anywhere.

Based on this, we can cure those men. Whereas in Nigeria, it is the opposite. About 80 to 90 per cent of men, by the time their cancer is diagnosed, it has already spread into the bones, into the pelvis, and into certain lymph glands.

One of the things we know about prostate cancer is that there is a hereditary element to it. So, if your father has prostate cancer, your risk is double. If your dad and maybe your brother have prostate cancer, your risk is quadrupled.

So, it’s very important to know your family history. Also, if it turns out that on your mother’s side, there is a history of breast cancer or cancer of the ovary, your risk as a male of getting prostate cancer is also high.

I emphasise this because when I was a child, various family friends would pass away. I would ask what they died from, and parents would say, ‘I don’t know’. So, there’s secrecy as to what they died from.

I encourage people to share their family histories. As a parent, if you have cancer of this or cancer of that, tell your children so they can start getting themselves tested earlier than they might otherwise have done. Family history is very important.

Can you briefly speak about your role as a medical legal expert?

It encompasses a whole range of things. For example, if you are riding a motorbike and you have an accident, maybe a car bumps into you, you fall over, and you might fracture your arm, leg, or pelvis, or even injure your penis or testicles, you will then seek compensation from the person who caused the accident.

Now, someone has to assess what injuries you’ve suffered and what the long-term effects of those injuries are. That’s where a medical legal expert comes in. So, I, as a urologist, would be asked to assess injuries to the testicles, injuries affecting one’s sex life. Maybe you’ve injured the kidney or something.

I would go through all the records, examine the man, and do a report. These are the injuries this person has suffered. This is going to be a permanent problem, or it’s a temporary problem, or we can get things better by doing this. That is one aspect: personal injury.

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The other aspect is clinical negligence. If you, as a patient, come to me as a urologist and you allege that maybe your operation was done wrongly or there was a delay in your particular diagnosis, you go to a solicitor because you are aggrieved.

The solicitor has to employ someone, an expert in the area, to look through the entirety of the case and come to some sort of opinion as to whether indeed it was negligence or whether it was just bad luck. I will look at whether they breached their duty of care to you and caused you harm.

How do you manage all these roles?

I haven’t even mentioned that I’ve been running a cancer charity for the last 26 years. There’s a charity organisation called Cancer Black Care, which is based in London. It supports black people throughout their cancer journeys, helping them with getting information, navigating the social services system, and a whole lot.

What it means is that you have to be very efficient with your time. At the same time, you have to enjoy your family and friends. I enjoy travelling but over the years, I’ve managed to blend all these things.

When I deliver lectures, it is academic. I’m very adept at using computers and the latest software. I’ve started using artificial intelligence in some of my work. I’ve been paperless for up to 10 years.

How do you explain the magnet pulling Nigerian medical experts to the UK?

It is the pay and conditions of work. That is what it is. Everything here is very orderly. Every health service has its challenges, but they are completely different in magnitude from what obtains in Nigeria. Some of my colleagues in Nigeria are frustrated by having to work extremely long hours.

In the UK, no long hours, the pay is good, the education system is good. You don’t have to worry about electricity, whether at home or in the hospital. You don’t have to worry about water or buying a generator. Everything is designed to make your life comfortable and easy.

Education is a big pull as well. Education is free in the UK. You can pay extra for private education. But I think about 90 to 93 per cent of children in the UK are educated in the state system, while seven to 10 per cent are in the private system. Primary and secondary education is free in the UK.

The only time you start paying is when you go to university. Even at that, it is heavily subsidised by the government if you become a British citizen. So, people leave for professional reasons.

Then think of security reasons—you get it in the UK. The thing about medicine and nursing is that they are transferable skills. You can go anywhere in the world with those skills.

How did you feel when you became a Member of the Order of the British Empire?

It was in 2013. These awards are given to recognise your contributions, and it’s not something you apply for. It means some people notice your work and appreciate you. About four or five people will get nominated and scrutinised by a committee.

If you merit it, you get a letter from the palace. You have to keep it quiet for the two months until it’s officially announced and it’s in the media. So, it’s a secret kind of thing.

I was blessed that both my parents were able to come to Buckingham Palace, where I received the medal from Prince Charles (as he was called then), now King Charles III. I have always believed that hard work, determination, and focus bring rewards, and that was what I experienced.

So, I always advise and encourage everyone, especially youths, that your diligence for great work will be honoured and rewarded at one point or another if you don’t relent.

punch.ng

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You Cannot Plant the Seeds of Hatred and Expect to Reap the Fruits of Love: The Dangerous Culture of Division in Our Society

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Hatred does not suddenly appear in society. It is planted, nurtured, encouraged and passed from one generation to another. Yet, some people who spend their lives spreading hatred are often the first to demand peace, love and unity. Isn’t that hypocrisy?**

There is something deeply troubling about a society that constantly talks about love but continues to practise hatred.

People preach peace while promoting division. They speak about unity while encouraging tribalism. They demand respect while showing intolerance towards people who think differently, worship differently or come from different backgrounds.

The question is simple: How can we expect a better society when so many people are actively contributing to the problems destroying it?

## The Seeds of Hatred Are Being Planted Everywhere

Hatred does not always begin with violence. Sometimes, it starts with words, attitudes, prejudices and the deliberate spreading of negative ideas.

It begins when parents teach their children to look down on people from other ethnic groups.

It grows when religious followers are encouraged to see everyone outside their faith as enemies.

It becomes dangerous when politicians manipulate ethnic and religious differences to gain power.

It spreads when people celebrate the suffering of others simply because they belong to a different community.

And it becomes even more destructive when social media turns intolerance, insults and hatred into entertainment.

These may appear to be ordinary disagreements, but when hatred becomes normalised, society begins to lose its sense of humanity.

## You Cannot Preach Love While Practising Hatred

One of the greatest contradictions in modern society is the gap between what people preach and how they behave.

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Some people speak passionately about love, forgiveness and compassion but cannot tolerate anyone who disagrees with their opinions.

Others preach religious morality but celebrate the misfortune of those who follow different beliefs.

Some demand justice for themselves but remain silent when innocent people from other communities are mistreated.

Others preach unity but promote tribal superiority whenever it serves their interests.

What exactly are we teaching the next generation?

That love is something we should show only to people who agree with us?

That respect should be reserved for people who look like us?

That humanity should be divided according to religion, ethnicity, political affiliation or social status?

If that is what we are teaching, we should not be surprised when the next generation inherits the same divisions.

## Tribalism, Religious Intolerance and Political Manipulation: A Recipe for Disaster

Across many societies, particularly in Africa, tribal and religious divisions have become powerful tools for manipulation.

Instead of encouraging people to question poor leadership, some individuals redirect their attention towards ethnic and religious differences.

Instead of demanding accountability, citizens are encouraged to defend politicians simply because they share the same tribe or religious identity.

Instead of standing together against injustice, people sometimes choose sides based on identity rather than truth.

This mentality benefits those who exploit division, not ordinary citizens who suffer its consequences.

A society cannot develop properly when people value tribal loyalty above competence, religious identity above humanity and political allegiance above accountability.

We must learn to disagree without becoming enemies.

We must learn to defend our beliefs without dehumanising those who hold different opinions.

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And we must understand that nobody has to hate another person to prove loyalty to their own community.

## The Children Are Watching and Learning

Perhaps the most dangerous consequence of spreading hatred is the damage it does to future generations.

Children observe how adults speak about other people. They listen to conversations at home, watch political arguments, follow religious debates and absorb attitudes from social media.

When children repeatedly hear that another tribe is inferior, another religion is evil or another community cannot be trusted, those ideas can become part of their worldview.

Tomorrow, those same children may become leaders, parents, teachers, politicians and decision-makers.

What kind of society will they build if hatred is the foundation of their upbringing?

We cannot keep planting division in young minds and expect them to create a peaceful world when they grow up.

The responsibility to change this culture begins with adults.

## What You Plant Today Is What You May Harvest Tomorrow

Life is not always predictable, and nobody can guarantee that kindness will always be returned with kindness. However, the values we promote have consequences for our relationships, communities and society.

If you encourage hatred, you contribute to an environment where hatred becomes easier to spread.

If you promote intolerance, you make peaceful coexistence more difficult.

If you celebrate injustice against others, you weaken the principles that protect everyone.

But if you promote understanding, fairness, compassion and mutual respect, you help create an environment where people can live together despite their differences.

The choice is ours.

We cannot continue to destroy the bridges connecting humanity and complain that society is becoming divided.

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We cannot encourage bitterness and expect everyone to embrace us with love.

We cannot plant thorns and complain that the garden produces no roses.

## The Question We Must All Answer

Before you accuse another person of spreading hatred, examine your own words and actions.

Before you demand tolerance, ask yourself whether you tolerate people who disagree with you.

Before you preach unity, ask yourself whether you treat people from other communities with dignity.

Before you speak about love, ask yourself whether your behaviour reflects the message you are preaching.

**The world does not need more people who simply talk about love. It needs people who are willing to practise it.**

Hatred may bring temporary satisfaction to those who spread it, but its consequences can outlive the people who started it.

If we genuinely want a better society, we must stop glorifying division and start nurturing the values that bring humanity together.

**You cannot continue to plant the seeds of hatred and expect to reap the fruits of love. What you plant in society today may become the reality of tomorrow.**

—

### WHAT DO YOU THINK?

Can people who constantly promote tribalism, religious intolerance, racism and hatred genuinely claim to be advocates of peace and unity?

Or have we become a society that preaches love with our mouths while spreading hatred through our actions?

**Share your thoughts. Let’s have an honest conversation.**

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Osun puts Oluwo under watch over inflammatory remarks

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The Osun State Government has placed the Oluwo of Iwo, Oba Abdulrasheed Akanbi, under watch over what it described as inflammatory remarks capable of triggering religious and inter-town conflicts.

It directed the monarch to stop attacking people of other faiths and fellow traditional rulers.

The cautions were contained in a letter from the Ministry of Local Government and Chieftaincy Affairs, Office of the Permanent Secretary, with reference number CD.17/1/VOL.VIII/377, dated November 2026, and signed by Wale Alliyu on behalf of the Permanent Secretary.

A copy of the letter, obtained by The PUNCH in Osogbo on Wednesday, was also sent to the Ooni of Ife, Oba Adeyeye Ogunwusi, in his capacity as Chairman, Osun State Council of Obas.

The government cautioned the Oluwo, saying his activities were raising communal tension, sowing seeds of communal and religious discord, and increasingly discrediting the traditional values of his people and the Yoruba race.

In the letter addressed to the Oluwo and received by the secretary to the monarch on Tuesday, the government stated that it had observed recent well-publicised statements and pronouncements from Oba Akanbi that could ignite religious confrontation, inter-town conflicts and disruption of communal peace.

It said the persistence of such crisis-inciting activities and disruptive conduct capable of breaching public peace had reached a level the administration could no longer ignore.

It also told the monarch that, within the context of the Constitution, every citizen has a right to freedom of religious association, adding that as a traditional ruler, the Oluwo is bound by law to respect the rights of his people to hold religious beliefs as guaranteed by the Constitution.

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It further stated that the Oluwo’s role as a traditional ruler is essentially the preservation of the cultural values and traditions of the people, warning that pursuing any reform with the potential to create community violence and conflict would not be tolerated by the administration.

The letter read, “You cannot, and you must not, conduct yourself in any way that can foment religious crisis through serial attacks on people of other faiths. Your Royal Majesty is also invited to note that just as the traditional stool should not be used to incite religious war, its occupants should also be mindful not to erode the traditional values, culture and tradition of the society over which they preside.

“The government notes with shock and disbelief several statements and public utterances credited to Your Royal Majesty without denial.

“Your activities are raising communal tension, sowing seeds of communal and religious discord and increasingly discrediting the traditional values of your people and Yoruba society, of which your domain is a major part.

“These developments constitute serious threats to the peace, unity and stability of Osun State and your immediate domain.

“It is in view of the above observations that the state government issues the following cautionary notes to nip in the bud any likely outbreak of religious and inter-town conflict: (i) That Your Royal Majesty should stop any further attacks on the people of other faiths forthwith. All citizens have the right to religious freedom of their choice; (ii) That Your Royal Majesty should refrain from further attacks on fellow traditional rulers to forestall likely inter-town confrontation; (iii) That Your Royal Majesty should work to preserve the culture and tradition of the people which the traditional stool you occupy symbolises;

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“(iv) That Your Royal Majesty should be guided by the norms and regulations of behaviour as spelt out in the Chieftaincy Laws and resolutions of the State Council of Obas; (v) That the Ministry of Local Government and Chieftaincy Affairs will be monitoring compliance by Your Royal Majesty with the above notes of caution; and (vi) That the State Council of Obas is equally directed to watch and act on recent developments within Iwo land.”

Although the letter did not specify the Oluwo’s utterances or activities to which the government referred, the royal father has, through his social media pages, often accused other Yoruba monarchs of engaging in idolatry.

On July 1, Oba Akanbi, in a video shared on his Facebook page, said that traditional rites and seclusion for new royal fathers were not a good practice, declaring it an avenue to enslave and lure them into idolatry.

Also on October 10, the monarch, in another video on the page, said the idea of an ancient crown was a ruse, stating that crowns are made by monarchs wearing them.

When contacted for a reaction, the Press Secretary to the Oluwo, Alli Ibraheem, said in a telephone interview that the monarch did not receive any letter from the state government.

Source: punchng.com

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THE DANGEROUS CULTURE OF DIVISION IN OUR SOCIETY: ARE WE DESTROYING OUR OWN FUTURE?

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A society that allows religion, ethnicity, politics, wealth and social differences to turn its people against one another is slowly destroying itself. But who really benefits from our division?**

There is something deeply disturbing about the direction in which our society is heading. People who should be working together for a better future are increasingly becoming enemies because of differences they should have learned to respect.

Religion has become a battlefield. Ethnicity has become a weapon. Politics has become an excuse for hatred. Wealth has become a measure of human worth. Social status has become a reason to look down on others.

We are gradually creating a society where people are judged not by their character, honesty, intelligence or contribution to humanity, but by where they come from, what they believe, who they support and how much money they possess.

The question we must ask ourselves is this: **When did our differences become more important than our shared humanity?**

## THE DIVISION THAT IS TEARING OUR SOCIETY APART

Division does not always begin with violence. Sometimes, it begins with words, prejudice, stereotypes, manipulation and the refusal to accept that other people have the right to think differently.

It grows when people are taught to hate those who belong to different communities. It becomes dangerous when disagreements turn into hostility and when loyalty to a particular group becomes more important than justice and truth.

Consider some of the most damaging forms of division in our society.

### 1. Religious Division: When Faith Becomes a Weapon

Religion should encourage compassion, humility, kindness and peaceful coexistence. Yet, in many communities, religious differences have become reasons for discrimination, hostility and even violence.

Some people have become so attached to defending their religious identity that they forget the basic principles of humanity.

They condemn people who worship differently, insult those who question their beliefs and sometimes celebrate the suffering of people outside their religious communities.

But what is the value of religious devotion if it cannot teach people to respect one another?

Must someone follow your religion before you recognise their humanity?

### 2. Ethnic and Tribal Division: The Enemy Within

One of the most destructive attitudes in society is the belief that people from one ethnic group are naturally superior to others.

People are stereotyped, marginalised and discriminated against because of their ancestry, language, culture or geographical origin.

In Africa, where cultural diversity should be a source of strength, ethnic suspicion and tribal loyalty have repeatedly undermined social cooperation and national development.

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We celebrate our ethnic identities, which is perfectly reasonable. But celebrating your culture should never require insulting another person’s culture.

**Your tribe is part of your identity, not proof that you are better than another human being.**

### 3. Political Division: Fighting for Politicians Who Do Not Fight for Us

Perhaps one of the most embarrassing spectacles in modern society is watching ordinary citizens fight bitterly over politicians.

People destroy friendships, insult family members and spread hatred because they support different political parties.

Meanwhile, the politicians they defend may be enjoying privileges, travelling comfortably and pursuing their personal interests.

When election campaigns end, political opponents can sometimes sit together, negotiate and share political interests. Yet ordinary supporters remain enemies long after the elections.

Why should citizens fight one another over political personalities who may not even remember their sacrifices?

Political loyalty should never be stronger than loyalty to truth, accountability and the welfare of society.

### 4. Wealth and Social Status: When Money Determines Human Worth

Another dangerous form of division is the growing obsession with wealth and social status.

People are increasingly judged by the cars they drive, the houses they own, their professional positions, their clothing and their financial influence.

The wealthy are celebrated regardless of how they acquired their money, while the poor are sometimes treated as though they have failed as human beings.

This culture encourages arrogance, envy, exploitation and unhealthy competition.

But when did money become the measurement of human dignity?

A person’s financial situation does not determine their intelligence, character or value to society.

### 5. Division Through Personal Beliefs and Ideologies

A healthy society should allow people to express different opinions without fear of intimidation or persecution.

Unfortunately, disagreement is increasingly interpreted as betrayal.

Question someone’s argument, and you become an enemy. Challenge a popular opinion, and you are labelled. Refuse to follow the crowd, and suddenly you become a problem.

A society that punishes independent thinking cannot expect to make meaningful progress.

We must learn that disagreement is not hatred, criticism is not necessarily disrespect, and asking questions is not a crime.

## WHO REALLY BENEFITS FROM OUR DIVISION?

This is perhaps the most important question of all.

Who benefits when neighbours become enemies?

Who benefits when citizens are too busy fighting over religion and ethnicity to demand good leadership?

Who benefits when poor people attack one another while powerful individuals continue exploiting their differences?

Who benefits when communities refuse to cooperate because of historical grievances and political manipulation?

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Division creates opportunities for manipulation.

When people are emotionally consumed by hatred, they become less willing to question those who exploit their loyalty.

They defend individuals and institutions even when their actions contradict the values they claim to represent.

They spend more energy attacking one another than confronting the problems affecting their communities.

**A divided society is easier to manipulate, easier to exploit and much harder to develop.**

This does not mean every disagreement is deliberately manufactured. Genuine differences exist, and some divisions have deep historical, political and economic roots. However, those who exploit these differences for personal advantage must be held accountable.

## THE NEXT GENERATION WILL INHERIT THE CONSEQUENCES

Perhaps the most painful part of this culture of division is the future we are creating for our children.

Children observe how adults behave. They listen to the insults, witness the hostility and absorb the prejudices around them.

When parents teach children to hate people from other ethnic groups, they are passing hatred from one generation to another.

When communities teach young people that members of another religion are enemies, they are creating barriers that may take decades to dismantle.

When political differences become family conflicts, children grow up believing that disagreement must end in hostility.

What kind of future are we preparing for them?

Do we want a generation that values intelligence, innovation, education, cooperation and human dignity, or one that inherits the bitterness and prejudices of previous generations?

Our children deserve better than a society where their opportunities are determined by their surname, religion, ethnicity or political connections.

## UNITY DOES NOT MEAN WE MUST THINK ALIKE

It is important to understand that unity does not require everyone to share the same religion, ethnicity, political ideology, culture or personal beliefs.

Real unity means recognising that people can be different and still coexist peacefully.

You can disagree with someone’s religious beliefs without insulting them.

You can belong to a different ethnic group without becoming an enemy.

You can support a different political party without destroying a friendship.

You can be wealthy without looking down on the poor.

You can be successful without celebrating another person’s failure.

A mature society does not demand uniformity. It demands mutual respect, fairness, accountability and equal human dignity.

## IT IS TIME TO BREAK THE CYCLE OF DIVISION

We cannot continue planting the seeds of hatred and expect to harvest peace.

We cannot continue encouraging tribalism and expect national unity.

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We cannot continue defending corruption because of political loyalty and expect good governance.

We cannot continue treating people as inferior because of their religion, background or financial circumstances and expect a fair society.

Every individual has a responsibility to challenge prejudice, reject manipulation, encourage critical thinking and treat others with dignity.

Our leaders must also recognise that governing a diverse society requires fairness, inclusion and accountability, not the exploitation of differences for political advantage.

The future of society depends not on how successfully we defeat one another, but on how effectively we learn to live and work together.

## THE BIG QUESTION: ARE WE BUILDING A SOCIETY OR DESTROYING ONE?

Imagine a society where people are judged by their character rather than their ethnicity.

Imagine communities where religious differences do not produce hatred.

Imagine political debates where people challenge ideas without threatening one another.

Imagine a society where wealth does not give someone the right to humiliate the poor.

Is that kind of society impossible, or have we simply become too comfortable with division?

We must ask ourselves whether we are genuinely interested in progress or whether we have become addicted to fighting over differences while ignoring the problems that unite us.

The uncomfortable truth is that nobody wins when hatred becomes the foundation of society.

**A divided people may win arguments, defend their tribes, protect their political heroes and celebrate their differences, but they risk losing something far more valuable: their collective future.**

The time to rethink our priorities is now.

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## LET’S DEBATE: YOUR OPINION MATTERS!

1. Who benefits most from the growing division in our society: ordinary citizens or the powerful?
2. Has religion become a source of division in some communities rather than a force for compassion?
3. Why do people fight and destroy relationships over politicians who may not even care about their personal struggles?
4. Is tribalism one of the biggest obstacles to African unity and development?
5. Are parents and society unconsciously raising a generation that will inherit hatred and prejudice?
6. Can genuine development happen when people cannot respect one another’s differences?

**DROP YOUR HONEST OPINION IN THE COMMENT SECTION. DON’T JUST READ AND SCROLL PAST. LET US HAVE THIS IMPORTANT CONVERSATION!**

*Newsbreak365 — Challenging Perspectives, Questioning Narratives and Encouraging Conversations That Matter.*

#Newsbreak365 #Society #Division #Unity #AfricanSociety #Tribalism #ReligiousTolerance #PoliticalDivision #Humanity #SocialAwareness

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