Skip to main content

Self-determination: Principle of Action or Impracticable Charter


Table of Contents

Why the Initiative of Self-determination?

The Latin phrase ‘ius cogens’ (meaning ‘compelling law’) is a fundamental principle of international law that is accepted as a norm by all member states of the United Nations (UN) and cannot be suppressed by any power.

The principle of self-determination is a charter of the UN that states that a people, community, or nation has the right to choose its political identity, form of government, the exercise of sovereignty, and independent external relations with no interference. 

The UN is charged with the burden of interpreting the charter’s principle. As such the principle of self-determination is one of those compelling laws.

Why the Initiative of Self-determination?

It was a response to curb the authoritarianism of the era and enthrone equality, liberty, and freedom. The idea began with the American and French revolutions in the 18th century. Shortly after WWI, Woodrow Wilson conceived the idea of self-determination as a roadmap for redrawing European and world maps and putting in place a new understanding and a just world. Then after WWII, it became a charter of the UN and a legal right under international law. Ever since its adoption by the UN, it saw the decolonization of countries formerly held under dominion by European nations and latterly, the independence of the colonies.

Today, the principle is applied and interpreted by groups fighting or struggling within a state for autonomy or independence for reasons of consequences. In this age, there are hundreds of nations, groups, and people seeking autonomy or independence. One can ask: What is the role of the UN in those matters? Is self-determination a principle of action or just an impractical charter?

UN should do more. It should be proactive in dealing with nations or people crying for freedom or seeking autonomy. They should be listened to and understood. I think it will make for a better and more peaceful world. It may even help curtail the rate of migrations all over the world and reduce the power and control of despots. 

Comments

Popular posts from this blog

The Noumena of Governance: Obi and Otti as the Kantian Paradigm for the NigeriaSphere

In Immanuel Kant’s Critique of Pure Reason , he distinguishes between the phenomena : the world as we perceive it through our senses and biases, and the noumena : the "thing-in-itself" ( Ding an sich ), the underlying reality that exists independent of human observation. In the "NigeriaSphere," political discourse is often trapped in the phenomenal: the noise of ethnicity, the optics of "stomach infrastructure," and the performative nature of power. However, the emergence of figures like Peter Obi and Alex Otti suggests a shift toward a Noumenal Paradigm . They represent a core reality of leadership that exists beyond the traditional Nigerian political theatre. This article explores how the "Obi-Otti" paradigm shift serves as a theoretical and practical blueprint for a new era of African governance. The Theoretical Framework: Leadership as the "Thing-in-Itself" To view leadership through a Kantian lens is to strip away the acci...

The Conflict between the Deities (Igwe and Amadioha) in Igbo Mythology over a Heat Wave

Table of Contents Introduction The Deity – Igwe The Deity – Amadioha The Conflict between Igwe and Amadioha Introduction The current heat wave reminds me of the conflict between two Igbo deities, namely: Igwe and Amadioha. Just as it was noted somewhere in this blog: Nigeria's Diversity and the South-East/South-South Peripheral Inclusions: Biafra's Raison d'etre , November 15, 2021, the Igbo people are the third-largest ethnic group who live in southeastern Nigeria. They have a very rich culture and tradition among which is their concept of God which varies from one community to another but essentially, they believe that the gods guide and control their life and affairs in many ways. The Igbo concept of God stems from the idea of a chief god who creates everything. This god is supreme. The Igbo variously call this god Olisa bu uwa (the god who carries the world), Olisa bini Igwe , (the god who lives in the sky), Chukwu (the great god), or Chineke (the god who creates...

Same-Sex Marriage in Igbo Cultural Traditions

Table of Contents The Igbo Tribe Same-Sex Marriage – Definition & Brief History Same-Sex Marriage in Igbo Cultural Traditions Conclusion This writing claims that same-sex marriage in Igbo culture is necessary, an improvisation, and a  ‘like with like’  construal. By construal, it places Igbo same-sex marriage in a social psychological context and views an individual as finding out ways or means to understand and interpret his-her surroundings, and the behaviour and actions of the people around and towards him-her. The reason for this claim is not far-fetched. The Igbo Tribe The Igbo is a major ethnic group in Nigeria with an estimated population of about 32 million. It is one of the largest in Africa adding to 18% of the total 177 million people of Nigeria. Igbo land consists of Abia, Anambra, Ebonyi, Enugu, and Imo states of Nigeria. However, Igbos can be found in these other states of Nigeria: Rivers, Delta, Akwa Ibom, and Cross River. Outside of Nigeria, the Igbo tribe ...

The Akamba – Concept of the Supreme Being & Totems

Table of Contents Supreme Being (Worships and Venerations) Mulungu   Mumbi  Mwatuangi  Ngai  Asa  Ancestors Totems Here is a brief account of the religious beliefs of the Akamba. Spanning through Central Bantu, the Akamba ethnic group is estimated to be about 4.4 million people and occupies Southeastern Kenya in areas, such as Kangundo, Kibwezi, Kitui, Machakos, Makueni and Mwingi Districts and the Ukamba. A swathe of the Akamba population can also be found in the Mazeras and Kwale Districts of the Coast Province in Shiba Hills. The Akamba languages are Kikamba and Swahili. Globally, the Akamba are not exclusively a Kenyan or African tribe. They can be found in Uganda, Tanzania, and Paraguay, which makes it partly an indigenous group and partly an autochthonal group. Argument from migration theory suggests that Akamba came from Kilimanjaro (a word that means ‘mountain of whiteness’), basing their arguments on the similarity of certain cultural features with the...

Gods’ Names of Ancient Times – Satisfactory but Actions Undesirable

Table of Contents The naming of the gods Gods' Names - Satisfactory or Undesirable? Adad   Allah   Anat   Anu   Ashur Baal   Dagon Elohim Ishtar   Marduk   Shamash Yahweh  (or YHWH)  This writing argues that these names of God-gods of ancient times were satisfactory while their actions could be construed as undesirable, hence the polytheistic nature of their religions. The naming of the gods Many ancient religions associated meanings with the names given to the gods; meanings that arguably were derived from their life situations. Gods’ names were contextualized from roles that were deemed beyond the natural activities of humans or what humans could not naturally control. Such feats were attributed to the supernatural. We see these definite names of gods in ancient Mesopotamia as classical examples. One god could not have dealt with all the human problems or sorrows of their times. It is believed that the Semitic world shares many things in co...