Introduction
The 15th of January is celebrated yearly as the Nigerian Armed Forces Remembrance Day (AFRD). This day is commemorated in honour of the high price paid by heroes of the Nigerian military, and in recognition of the sacrifices of serving soldiers and veterans who fought under challenging climatic, psychological, social and physical conditions to protect and defend the territorial integrity of the Nigerian State. The date also marks the end of hostilities between the Nigerian state and the secessionist Republic of Biafra, following the latter’s surrender in 1970. The AFRD has certainly gained symbolic recognition, not only among members of the Nigerian military community, but also from the public, who acknowledge and appreciate the contributions of the Nigerian military to the nation’s unity and existence.
In recognizing the contributions and heroism of the Nigerian military, this article makes the case for not overlooking the strained relationship between the Nigerian military and civil society. The notorious role of the military during the October 2020 nationwide protests in shooting some demonstrators at the Lekki toll gate in Lagos[1] is just one example of the long history of abuses committed by Nigeria’s military and security forces against Nigerian citizens. Such incidents date back to decades of military authoritarian rule and persist in the current democratic era. Despite these shortcomings, I argue that members of the Nigerian military deserve to be remembered and celebrated, both in life and in death. In this regard, Remembrance Day ceremonies fulfil this role through commemorating soldiers through their designation as ‘the fallen’ and their deaths as “sacrifices.”[2]
The AFRD offers a valuable opportunity to promote peace and encourage greater involvement among Nigerians through collaborative efforts between the military and civil society. Through such partnerships, non-governmental organizations can complement the work of various established military charity groups, including the Nigerian Legion, the Retired Army, Navy and Air Force Officers Association (RANAO), the Military Widows Association (MIWA), and several social groups formed to protect their interests, generate public awareness about the AFRD, and extol the patriotism, sacrifices and values of the Nigerian military.
The Value of Remembrance and Commemoration Ceremonies
The death of a soldier, whether in war or peacetime, has far-reaching effects on not just the family of the service member, but also on the military institution and the nation. The nature and circumstances surrounding such deaths are symbolic and have a significant impact. For example, a soldier who dies from enemy fire or in other combat-related activities generates a different kind of expression and discussion that highlights the sacrifice made by the fallen soldier. Research on military funerals and the process of meaning-making during wartime bereavement has demonstrated how a country’s political and military leaders can attribute meaning to the deaths of soldiers.
One meaning attributed to the patriotic sacrifices’ soldiers make is embedded in remembrance and commemoration ceremonies. These rituals and ceremonies honour, rationalize, and provide meaning to these deaths because they are central to the State and the wars it engages in. These events are seen as an investment involving carefully choreographed mourning and memory-making rituals. Commemorative events serve a purpose beyond just mourning and honouring heroes; they also provide symbolic capital for the military, which can extend into areas that reinforce its dominance and protection of the state. This is particularly the case for states deeply steeped in militarism, and/or for states that have hierarchies of grief and loss.[3] Their interpretations are also wide and far-reaching beyond the military. At the same time, they are rightfully seen as patriotic and militaristic ceremonies, and they can also be described as warnings about the dangers of war, as well as symbols of peace.[4]
The significance of military deaths is also reflected in the rituals and monuments created by the state to honour fallen soldiers. They are often a place of commemoration and where the bereaved can articulate their losses. Nigeria hosts two war memorials in its capital city, Abuja. One is in Nigeria, the Eagle Square, which hosts the “Tomb of the Unknown Soldier”—a monument dedicated to the Unknown Soldier killed in war. The other is Abuja Memorial, located within the National Military Cemetery, and it is in honour of the memory of Nigerian soldiers who lost their lives in World War I and II.[5]
Beyond providing an avenue to revaluate the relationships between the military, represented by the State, and families of fallen soldiers, remembrance ceremonies also offer an opportunity to highlight the political saliency of the deaths of soldiers. As Millar notes, death carries significant political weight; the conversations, or lack thereof, surrounding an individual’s death reveal society’s perception of their identity, social status, and, ultimately, their value. The representations of soldiers’ deaths are, therefore, central to how they are valued and honoured.[6]
These representations are especially important for warring or conflict-affected democracies, like Nigeria, where there is a society-wide perception of the State and its institutions as uncaring.[7] Hence, their representations are salient to the soldiers on the battlefields, to the families of the deceased, and to those faced with pre-emptive bereavement, such as families of deployed soldiers. It is also more about the broader citizenry, from whom the consistency of the military community emerges. For this purpose, remembrance and commemoration ceremonies in Nigeria need to transcend their annual rituals and be transformed into an occasion understood and felt by the military and the wider civilian community.
The Armed Forces Remembrance Day: Looking Beyond the Nigerian Military
The state, military, and civil society all play critical roles in the performance of commemoration ceremonies. While the state and military perspective of commemoration is concerned with showcasing the importance of military service and ramping up public support for the military, the civil society aims to contest state- and military-centered practices of war commemoration and subvert subtle forms of militarization that arise in the process.[8] In this capacity, the civil society plays the role of a watchdog in society.
This essay presents a case for the participation of Nigerian civil society organizations in these events. Such inclusion of civil societies provides a sense of belonging to all, not making it feel like an exclusionary military/political-esque event.
It also draws from my personal observation of the event and its meanings. I attended the Armed Forces Remembrance Day Ceremony in January 2021 as part of the field research component for my Next Gen-supported doctoral thesis on the Nigerian Military Widows of the Boko Haram conflict. I realized that the ceremony was entirely military-organized. This realization struck me and left a lasting impression about the obvious need for the ceremony to be seen not only as a military affair but one that should connect with, be felt, understood, and appreciated by the wider civil population.
It is necessary for Nigerian military authorities to open the door to collaborating with civil society groups with regard to the Armed Forces Remembrance Day Celebrations. Such an invitation would create opportunities for non-governmental organizations (NGOs) to partner with military charities to raise public awareness about the military, commemorate soldiers’ deaths, and fundraise to support bereaved families. While the primary responsibility for fundraising lies with the Nigerian Veterans Association, also known as the Nigerian Legion Corps of Commissionaires, which is authorized by Section 3 of the Nigerian Legion Act of 1964 to solicit and collect donations—especially during Armed Forces Remembrance Day Celebrations—it is important to create avenues for willing NGOs and civil society organizations to assist bereaved military families, veterans, and wounded members of the military community. This can contribute towards rebuilding trust, fostering peace, and honoring the military for its sacrifices and patriotism.
The multiple impacts of armed conflicts on soldiers and families are another reason why the military needs to use this national occasion of Armed Forces Remembrance Day to work with charity and civil society organizations to ensure that military widows, orphans, wounded soldiers, veterans, and other service personnel are provided lifelong support while serving in the military, and after they leave the service. This support is needed as it would assist in creating a healthy feeling of appreciation and comfort among military families, mitigate the challenges associated with military-family relationships, and provide an opportunity to win the “hearts and minds” of war widows and veterans. It would also greatly reinforce public legitimacy and support among members of the military constituency and the wider society.
The Nigerian military cannot achieve its goals alone; it requires reliable partners in progress. The citizenry, represented by organized and informal forms of civil society, can play a vital role in transforming remembrance ceremonies into broader national events. These events not only honor the heroic sacrifices of fallen military personnel, but also emphasize the need for genuine reconciliation, forgiveness, and reparations among different segments of the Nigerian population, particularly those who have suffered from the excesses of legitimate military-sanctioned violence.[9] While Armed Forces Remembrance Day appropriately honors the sacrifices of military heroes and celebrates active-duty personnel, surviving veterans, widows, and orphans of deceased soldiers, its significance is heightened when viewed as part of a broader effort to foster a peaceful and inclusive Nigerian state.[10] In closing, this essay advocates for a Remembrance Day that fosters greater inclusivity, cohesion, national unity, healing, social justice, and peace.
[1] Nicholas Ibekwe, “#ENDSARS: Nigerian Soldiers, police massacred peaceful protesters at Lekki toll gate – Panel of Inquiry,” Premium Times, November 16, 2021, https://www.premiumtimesng.com/news/headlines/495562-endsars-nigerian-soldiers-police-massacred-peaceful-protesters-at-lekki-tollgate-panel-of-inquiry.html
[2] Basham, V.M (2016) “Gender, race, militarism, and remembrance: the everyday geopolitics of the poppy, Gender,” Place & Culture, 23:6, 883-896, DOI: 10.1080/0966369X.2015.1090406
[3] Marshall, D. (2004). Making sense of remembrance. Social & Cultural Geography, 5(1), 37–54. https://doi.org/10.1080/1464936032000137975
[4] Marshall, D. (2004). Making sense of remembrance. Social & Cultural Geography, 5(1), 37–54. https://doi.org/10.1080/1464936032000137975
[5] The Abuja Memorial – Then and Now. Commonwealth War Graves Commission https://www.cwgc.org/our-work/news/the-abuja-memorial-then-and-now/
[6] Millar, K.M. (2017). Gendered Representations of Soldier Deaths. In: Woodward, R., Duncanson, C. (eds) The Palgrave International Handbook of Gender and the Military. Palgrave Macmillan, London. https://doi.org/10.1057/978-1-137-51677-0_33
[7] Ajala, F., & Heinecken, L. (2024). The Military as a Non-Caring Institution: A Case Study of Nigerian Military Widows of the Boko Haram Conflict. Armed Forces & Society, 0095327X241308223.
[8] Danilova, N. (2015). The Politics of War Commemoration in the UK and Russia.
New York: Palgrave Macmillan; Wendt, M. 2021. “The Politics of War Rituals: Military Sacrifice and Gendered Making.” In Gendering Military Sacrifice: A Feminist Comparative Analysis, edited by Cecilia and Maria Wendt Åse. Oxon: Routledge. 41-67.
[9] Obiezu, T. In Nigeria, spate of airstrikes killing civilians sparks concern. Voice of America. Jan 13. 2025. https://www.voanews.com/a/in-nigeria-spate-of-airstrikes-killing-civilians-sparks-concern/7935425.html BBC. Nigeria air strike error kills dozens in refugee camp. 17 January 2017 https://www.bbc.com/news/world-africa-38654991
[10] Onuoha, G. 2018. Memory, Reconciliation, And Peacebuilding in Post-Civil War Southeastern Nigeria. African Peacebuilding Network (APN) Working Paper 19. http://ssrc-cdn1.s3.amazonaws.com/crmuploads/new_publication_3/%7BF382D520-596A-E811-80CB-005056AB0BD9%7D.pdf