CHAPTER ONE
GENERAL INTRODUCTION
1.1     STATEMENT OF THE PROBLEM
While trying to echo Max Weber’s definition of state, C.W Mills categorically defined politics as a struggle for power and the ultimate form of power is violence.[1]  This equation of power and violence seems to corroborate the earlier postulations of the Chinese dictator Mao Tse-tung that power grows out of barrel of gun.[2] The attentive consideration given to the relationship, if any between power and violence was heightened when the existentialist philosopher J. P Sartre while writing the preface to Franz Fanon’s Wretched of the Earth glorified violence, saying that it is only violence that pays.[3] These and many other numerous views of thinkers and analysts on the notion of violence and its attendant relation to political power provoke some nagging questions: Is violence necessary for the existence and maintenance of political power? Put differently, can’t there be political power without violence?
The above questions are timely, given the contemporary inclination of the world to wars and revolutions in which violence is ultimately believed to be a common denominator.[4]  Technological advancement which hitherto was a blessing seem to be a curse by its productions of weapons of mass destruction which according to J.B Akam, has rendered man powerless[5] by serving as instruments of violence directly or indirectly. This experience of violence cuts across all spheres of the human life. However, it has the greatest momentum in politics. Hence, the quest for political power in the present dispensation is no longer through any other means but through violent acts. Humanity has waved good bye to morality and enthroned to the fullest the Machiavellian principle of the end justifies the means. This is a real problem to tackle.
In Nigeria, it is a fact known by experience and authenticated by history that quest for political power through violence is prevalent.  Violence has reared its head in Nigerian politics in the garb of thuggery, riots, ethnic crisis, assassination, kidnapping, denial of electioneering rights etc which the consequences are usually wanton lost of lives especially that of those who are innocent. A trip down the memory lane of Nigerian political activities reveals that politics which is supposed to be the natural activities of man borrowing from Aristotelian definition of man as a naturally political is no more a fair game, instead a game of do or die what can also be known as the survival of the fittest. It is so because in the words of Rev. Fr. J. Odey: