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A Day With The Gày Community

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By Reuben Abati

I was invited to deliver the keynote address at this year’s special event on ‘Human Rights, Sèxuality and the Law’, an annual symposium organized to promote awareness on issues relating to the plight of the Lèsbian, Gày, Bisèxual, Trànsgender, Queer and/or Intersèx (LGBTQI) Community in Nigeria. When this was announced on social media by the organizers, The Initiative For Equal Rights (TIERS) and @YNaija, hell practically broke loose within the LGBTQI community.

I was dismissed as a wrong choice, and the organizers were accused of being insensitive to the feelings of the community. A broad-based protest was launched on twitter and there were essays on the subject on NoStringsNG.com (the online media advocacy platform for LGBTQI issues in Nigeria), with the most scathing objection written by Bisi Alimi, the Nigerian-born, London-based gày rights activist. Bisi Alimi described me as a “homōphobe.” He said the invitation extended to me was an abuse of TIERS, and he was offended that a group he had helped to co-found would offer its platform to an “oppressor.”

Following a pre-event twitter chat with me on the subject, co-ordinated by @YNaija, the attacks got even more aggressive. Someone wrote that having Reuben Abati as Keynote Speaker was like inviting the “KKK to an NACCP event.” An article written by Kritzmoritz and published by KitoDiaries.com (another Nigerian LGBTQI blog) was titled “Of TIERS, Reuben Abati and all that angst.”

The anonymous author reflected the sentiments of the gày community in the following words: “Let me get this out of the way from the onset so we are clear. I don’t like Mr Reuben Abati. Over the past five years, I have come to view him as a rather unpleasant human being…” Another commentator, Mandy in a piece titled “There is no engaging with a keynote Speaker” took the additional step of launching an online petition and called for signatures to “drop Reuben Abati” because in his or her view: “you cannot invite the person who killed me to come apologize at my funeral; things are not done that way.”

My offence is that I had participated in a discussion of the Same Sèx Marriage (Prohibition) Act 2014 shortly after President Goodluck Jonathan signed it into law. Alimi, in particular, was on an Al-Jazeera panel with me. He argued that I exhibited homōphobia, defending the law. The complaints by the gày community were so loud and their objection to the possibility of my being allowed to invade “their space” was so trenchant. I called the organizers to ask if they were considering a change of mind about their choice of Keynote Speaker. Their answer was in the negative.

On December 14, I participated in what turned out to be a lively, engaging, open and inclusive symposium on Human Rights, Sèxuality and The Law. I did not see any reason to beat about the bush. I opened my address with a response to Alimi and the critics. The labels used to describe me do not fit me. I am neither a homōphobe nor an extremist. My views are liberal and I consider the rights of every man to be ontological, interdependent and indivisible. These rights are well-covered in all the major nine documents on International Human Rights, including the Universal Declaration on Human Rights (1948) and its 30 articles, the International Convention on the Elimination of All Forms of Racial Discrimination (1965), the International Covenant on Civil and Political Rights (1966) and the International Convention on the Elimination of All Forms of Discrimination Against Women (1979). Nigeria is a signatory to majority of these conventions, protocols and covenants as well as the African Charter on Human and Peoples’ Rights (1981). Chapters Two and Four of the Nigerian Constitution, 1999, expressly uphold these rights.

The enactment of certain legislations such as – The Fundamental Rights (Enforcement Procedure) Rules 2009, HIV/AIDS (Anti-Discrimination) Act, 2014, Violence Against Persons (Prohibition) Act, 2015, the National Human Rights Commission Act, 2015, the Prohibition Against Domestic Violence Law No 15 of Lagos State, 2007, Gender Based Violation Prohibition Law of Ekiti State, 2011, Trafficking in Persons (Prohibition) Law Enforcement and Administration Act, 2003, the Legal Aid Act, 2011 and the Child Rights Act, 2003 – also point to considerable advancements in human rights legislation in Nigeria since 1999. Human rights are important. They are indeed matters of urgent and high priority because they are at the core of the idea of our humanity. They are indispensable vehicles for achieving peace, stability, justice and development in the world. Every human being is entitled to these rights; to devalue the right of any person is to violate that person’s right to dignity and justice.

Nigeria in spite of acknowledged advancements remains a nightmare where human rights are concerned. The failure of institutional mechanisms and the absence of political will to translate constitutional rights into effective human rights realities have resulted in what is clearly a governance and accountability crisis. The average Nigerian suffers the after-effects in various ways: poverty, lack of access to justice, violence, kidnappings, police brutality, extortion, wanton resort to self-help by both state and non-state actors, and a general regime of lawlessness reminiscent of the brutal days of military rule. Political leaders and state officials are so powerful that they have no regard for the people. They choose when it is convenient for them to respect court orders.

There is a disconnect between Nigeria’s international human rights obligations and what it does at home, creating conflicts and tensions in the implementation of human rights law. Nigeria is a member, for example, of the ECOWAS Community Court of Justice, but the government routinely ignores the rulings of this strategic regional court. Non-state actors are emboldened by the negligence of state actors to take the law into their hands, as seen in the conflict between Corporate Responsibility and Human Rights in Nigeria. Nigeria is a member of the International Labour Organization, the enabling principles of which are covered in the Labour Act, 2004, but with the unemployment crisis in the country, employers of labour trample on the rights of workers at will. The non-justiciability of the social, economic, cultural and group human rights goals in Chapter Two of the Nigerian Constitution further compounds the nightmare.

It is within this overall context of the human rights situation in Nigeria, that the issue of sèxuality is to be located. Section 15 (2) of the 1999 Constitution talks about national integration without discrimination on the grounds of sèx, among others. Section 17 states that the social order is founded on the ideals of “freedom, equality and justice”, while Section 17(3) says state policy shall be directed towards “all citizens, without discrimination on any group whatsoever”, a goal that had earlier been covered also in Section 14(2)(b). Section 42 further upholds every Nigerian’s right to freedom from discrimination. Whereas the Constitution talks about sèx, and not sèxuality or gender orientation, the principle of equality before the law and the right to be human is without exemption of any persons or groups. Article 2 of the International Covenant on Civil and Political Rights indeed says sèx should be taken to include sèxual orientation and gender.

Minority groups are often targets of violence in Nigeria – apart from ethnic and religious minorities, women, children, the girl-child and the physically challenged, perhaps the most targeted and the most violated in recent times are members of the LGBTQI community. Gàys in Nigeria have found themselves in a hostile society. There have been reported cases of persons with suspected LGBTQI orientation being subjected to various forms of violence: kidnapping, extortion, ràpe, assault, inhuman and degrading treatment, denial of access to justice and curtailment of their fundamental rights. The state looks the other way, the rest of society says serves them right.

There is no plan or structure in place for protecting gày persons in Nigeria from outright violation even by the police and the state. Section 214 of the Criminal Code criminalizes “any person who has carnal knowledge of any person against the order of nature”. Section 217 thereof frowns at “gross indecency”. Similarly, Sections 284 and 405-408 of the Penal Code, and the Sharia Law in 12 states of the North make homosèxuality a punishable felony. Public hostility towards the LGBTQI is widespread. It is risky to reveal sèxual orientation in Nigeria. No political party or politician has formally endorsed LGBTQI rights in Nigeria.

The Same Sèx Marriage (Prohibition) Act 2014, which is a particular source of anxiety and the target of protest by the Nigerian and global LGBTQI community, establishes a legal basis for formal discrimination on the grounds of sèxuality. This law forbids any form of gày marriage, or civil union (sections 1-3), the registration of gày clubs, societies and organisations or the holding of gày meetings (section 4(1)) and the display of amorous relationship between two persons of the same sèx in Nigeria (section 4(2). Anybody who enters into a same sèx marriage contract or runs a gày club or association or group or is seen to be aiding and abetting homosèxuality is considered guilty of a felony. The punishment ranges from 10 to 14 years (section 5). Although the SSMPA deals with marriage or civil union, it is a much stronger law than the Criminal and Penal Codes and the Sharia on gày issues. It is a law fraught with ambiguities, which devalue the gày person’s rights to privacy, dignity of the human person, freedoms of expression and freedom from discrimination.

But it remains a popular law with the majority of Nigerians who rely on culture and traditional values, public morality as defined in Section 45 (1) of the 1999 Constitution, and the fact that Nigeria being a sovereign nation should be free to make its own laws and not subject itself to Western notions of sèxuality. Research findings accordingly indicate that more than 95 percent of the Nigerian population considers homosèxuality a sin. Religion and culture remain major barriers to human rights expression as seen in the case of Christians quoting such anti-gày Scriptural passages as Leviticus 18:22, 20:23, the poor fortunes of the Child Rights Act in spite of its ratification by 26 out of 36 states, constructive and continuing gender discrimination, and the disgraceful politicking over the Gender Equality and Prohibition of Violence Against Women Bill, 2016 which has now been reduced pathetically, at second reading, to a bill on violence and sèxual abuse.

There are specific posers to be raised in relation to the SSMPA 2014. One, culture to the extent of its dynamism should evolve, and must not be erected into a given barrier to human rights expression. Two, human rights and sovereignty should not be antithetical. Three, who should determine what is right and wrong? Is there an objective universal morality in a world of diverse beliefs and practices? And is morality necessarily as determined by the majority? Can the majority possibly be wrong in a democracy?

Where sèxuality is concerned, the insistence on basic rights can only be a continuous and inclusive struggle. The debate can only continue to evolve as society itself evolves. The irreducible minimum lies in the need by state and non-state actors to continue to make efforts to dismantle barriers and extend the frontiers of how human rights are respected, protected and fulfilled. Gày persons in Nigeria are subjected to police brutality and assault, targeted killings, hate crime, and sundry forms of discrimination. Their relatives are stigmatized. The jungle justice that is imposed on the community is outside the province of the law. Enforcing the law as it is, until it is amended, revised, or repealed, should be within the province of the rule of law, not the jungle. The right of all persons to freedom, justice and equality should be considered sacrosanct. Any law, which contradicts this principle, in its operation or expression, is to the extent of its inconsistency, questionable.

The more memorable aspect of the 2016 symposium on Human Rights, Sèxuality and the Law, attended by both gày and non-gày persons, was the interactive session where further issues were raised and interrogated. One fellow stood up and insisted that I needed to apologise to the LGBTQI community for views I had expressed in the past. My response was that when I defended the SSMPA publicly in 2014, I was doing my duty as the Official Presidential Spokesperson. In that capacity, it was part of my responsibility to explain and promote government policies and decisions. A spokesman’s loyalty is to country, state, government and principal; he or she is essentially a Vuvuzela. Besides, the SSMPA is not a law about my personal views but the values and the choice of the majority of Nigerians. What people do with their private lives is their business as free human beings without interpreting freedom as absolute, however, but as a guarantee for the equality of all persons.

Someone else wanted to know why President Jonathan considered it expedient and urgent to sign a bill that was first proposed in 2006 into law. The chronology is that the National Assembly rejected the bill in 2007. It was passed by the Senate on Nov 29, 2011, by the House of Representatives on May 30, 2013 and signed into law on January 13, 2014. If President Jonathan had withheld assent, the National Assembly could have exercised its power of veto override. What is required, in all of this, to be honest, is not ex post facto hand-wringing and blame games, but continued advocacy and awareness building. Incidentally, the African Commission on Human and Peoples’ Rights has called on the Nigerian Government to consider a revision of the SSMPA given the manner in which it is being exploited to violate fundamental human rights. A day may well come when this would happen in line with the Yogyakarta Principles on sèxual orientation and gender identity, as has been experienced in Mozambique, Nepal and Nicaragua.

A lady stood up and added: “Dr Abati, it is important that you realise you are in our space. This is a very sensitive space and community. My husband is your very good friend, but I still think you owe this community an apology because even when doing your job as a government official, there are certain things you should not say.” I thought I already answered that question. Another lady intervened: “Hi, Dr Abati, I am made to understand you don’t believe we exist in Nigeria. Well, now you know we do. I am a citizen. I work in this country. I pay my taxes. My name is Pamela. And I am a Lèsbian.” I have never said any such dumb thing as to insist that the LGBTQI community does not exist either in Nigeria or elsewhere in Africa. Having read Bernadine Evaristo and other writers on the subject, I have a clear understanding.

I left the symposium with two special gifts. The 2016 Human Rights Violations Report Based on Real or Perceived Sèxual Orientation and Gender Identity in Nigeria, a 61-page publication by TIERS Nigeria which was formally presented at the occasion and “Tell Me Where I Can Be Safe”: The Impact of Nigeria’s Same Sèx Marriage (Prohibition) Act, a 108-page publication by Human Rights Watch. Both publications provide detailed and up-to-date information including statistics and the impact of the law with regard to the status of the LGBTQI community in Nigeria, focusing mainly on human rights violations on the grounds of sèxual orientation and gender identity. I recommend both publications for general reading and for the benefit of those seeking answers on the subject under review.

Sitting by my side during the interactive sessions was Olumide, the gifted and resourceful activist who runs TIERSNigeria. We reviewed the comments as they flowed forth from the participants in the room. What is clear is that there is a vibrant LGBTQI community in Nigeria led by internationally exposed, media-savvy and knowledgeable young men and women who are determined to insist on their fundamental human rights and their right to be who they want to be. They are aggrieved. They are organized. They have set up platforms for self-expression including the use of technology, publications, movies (re: Hell or High Water, November 2016), the media and other social networking opportunities. Their voice is likely to grow louder as they become more organized. For how much longer can they be ignored?

As the event drew to a close, the microphone got to a young fellow who incoherent at first, still managed to deliver his punch-line killer: “Please, I don’t understand what people are saying. They are saying they are liberal, or that we need to unlearn certain things. Liberal, about what? When you say you are liberal, it is like you are patronizing us. Can you talk about rice when you have not even tasted it?” Yes, I think. One of the privileges of intellection is the right to talk robustly and nineteen to the dozen about rice, without ever tasting it.

Modupe Gbadeyanka is a fast-rising journalist with Business Post Nigeria. Her passion for journalism is amazing. She is willing to learn more with a view to becoming one of the best pen-pushers in Nigeria. Her role models are the duo of CNN's Richard Quest and Christiane Amanpour.

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After the Capital Rush: Who Really Wins Nigeria’s Bank Recapitalisation?

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CBN Building Governor Yemi Cardoso

By Blaise Udunze

By any standard, Nigeria’s ongoing bank recapitalisation exercise is one of the most consequential financial sector reforms since the 2004-2005 consolidation that shrank the number of banks from 89 to 25. Then, as now, the stated objective was stability to have stronger balance sheets, better shock absorption, and banks capable of financing long-term economic growth.

The Central Bank of Nigeria (CBN), in 2024, mandated a sweeping recapitalisation exercise compelling banks to raise substantially higher capital bases depending on their license categories. The categorisation mandated that every Tier-1 deposit money bank with international authorization is to warehouse N500 billion minimum capital base, and a national bank must have N200 billion, while a regional bank must have N50 billion by the deadline of 31st March 2026. According to the apex bank, the objectives were to strengthen resilience, create a more robust buffer against shocks, and position Nigerian banks as global competitors capable of funding a $1 trillion economy.

But in the thick of the race to comply and as the dust gradually settles, a far bigger conversation has emerged, one that cuts to the heart of how our banking system works. What will the aftermath of recapitalisation mean for Nigeria’s banking landscape, financial inclusion agenda, and real-sector development?

Beyond the headlines of rights issues, private placements, and billionaire founders boosting stakes, every Nigerians deserve a sober assessment of what has changed, and what still must change, if recapitalisation is to translate into a genuinely improved banking system.

The points are who benefits most from its evolution, and whether ordinary Nigerians will feel the promised transformation in their everyday financial lives, because history has taught us that recapitalisation is never a neutral policy. The fact remains that recapitalization creates winners and losers, restructures incentives, and often leads to unintended outcomes that outlive the reform itself.

Concentration Risk: When the Big Get Bigger

Recapitalisation is meant to make banks stronger, and at the same time, it risks making them fewer and bigger, concentrating power and risks in an ever-narrowing circle. Nigeria’s Tier-1 banks, those already controlling roughly 70 percent of banking assets, are poised to expand further in both balance sheet size and market influence. This deepens the divide between the “haves” and “have-nots” within the sector.

A critical fallout of this exercise has been the acceleration of consolidation. Stronger banks with ready access to capital markets, like Access Holdings and Zenith Bank, have managed to meet or exceed the new thresholds early by raising funds through rights issues and public offerings. Access Bank boosted its capital to nearly N595 billion, and Zenith Bank to about N615 billion.

In contrast, banks that lack deep pockets or the ability to quickly mobilise investors are lagging. The results always show that the biggest banks raise capital faster and cheaper, while smaller banks struggle to keep pace.

As of mid-2025, fewer than 14 of Nigeria’s 24 commercial banks met the required capital base, meaning a significant number were still scrambling, turning to rights issues, private placements, mergers, and even licensing downgrades to survive.

The danger here is not merely numerical. It is systemic: as capital becomes more concentrated, the banking system could inadvertently mimic oligopolistic tendencies, reducing competition, narrowing choices for customers, and potentially heightening systemic risk should one of these “too-big-to-fail” institutions falter.

Capital Flight or Strategic Expansion? The Foreign Subsidiary Question

One of the most contentious aspects of the recapitalisation aftermath has been the deployment of newly raised capital, especially its use outside Nigeria. Several banks, flush with liquidity from rights issues and injections, have signalled or executed investments in foreign subsidiaries and expansions abroad, like what we are experiencing with Nigerian banks spreading their tentacles to the Ivory Coast, Ghana, Kenya, and beyond. Zenith Bank’s planned expansion into the Ivory Coast exemplifies this outward push.

While international diversification can be a sound strategic move for multinational banks, there is an uncomfortable optics and developmental question here: why is Nigerian money being deployed abroad when millions of Nigerians remain unbanked or underbanked at home?

According to the World Bank, a large number of Nigeria’s adult population still lack access to formal financial services, while millions of SMEs, micro-entrepreneurs, and rural households remain on the edge, underserved by traditional banks that now chase profitability and scale.

Of a truth, redirecting Nigerian capital to foreign markets may deliver shareholder returns, but it does little in the short term to advance domestic financial inclusion, poverty reduction, or grassroots economic participation. The optics of capital flight, even when legal and strategic, demand scrutiny, especially in a nation still struggling with deep regional and demographic disparities.

Impact on Credit and the Real Economy

For the ordinary Nigerian, the most important question is simple: will recapitalisation make credit cheaper and more accessible?

History suggests the answer is not automatic. The tradition in Nigeria’s bank system is mainly to protect returns, and for this reason, many banks respond to higher capital requirements by tightening lending standards, raising interest rates, or focusing on low-risk government securities rather than private-sector loans, because raising capital is expensive, and banks are profit-driven institutions.  Small and medium-sized enterprises (SMEs), often described as the engine of growth, are usually the first casualties of such risk aversion.

If recapitalisation results in stronger balance sheets but weaker lending to the real economy, then its benefits remain largely cosmetic. The economy does not grow on capital adequacy ratios alone; it grows when banks take measured risks to finance production, innovation, and consumption.

Retail Banking Retreat: Handing the Mass Market to Fintechs?

In recent years, we have witnessed one of the most striking shifts, or a gradual retreat of traditional banks from mass retail banking, particularly low-income and informal customers.

The question running through the hearts of many is whether Nigerian banks are retreating from retail banking, leaving space for fintech disruptors to fill the void.

In recent years, players like OPAY, Moniepoint, Palmpay, and a host of digital financial services arms have become de facto retail banking platforms for millions of Nigerians. They provide everyday payment services, wallet functionalities, micro-loans, and QR-enabled commerce, areas traditional banks once dominated. This trend has accelerated as banks chase corporate clients where margins are higher and risk profiles perceived as more manageable. The true picture of the financial landscape today is that the fintechs own the retail space, and banks dominate corporate and institutional finance. But it is unclear or uncertain if this model can continue to work effectively in the long term.

Despite the areas in which the Fintechs excel, whether in agility, product innovation, and customer experience, they still rely heavily on underlying banking infrastructure for liquidity, settlement, and regulatory compliance. Should the retail banking ecosystem become split between digital wallets and corporate corridors, rather than being vertically integrated within banks, systemic liquidity dynamics and financial stability could be affected.

Nigerians deserve a banking system where the comforts and conveniences of digital finance are backed by the stability, regulatory oversight, and capital strength of licensed banks, not a system where traditional banks withdraw from retail, leaving unregulated or lightly regulated players to carry that mantle.

Corporate Governance: When Founders Tighten Their Grip

The recapitalisation exercise has not been merely a technical capital-raising exercise; it has become a theatre of power plays at the top. In several banks, founders and major investors have used the exercise to increase their stakes, concentrating ownership even as they extol the virtues of financial resilience.

Prominent founders, from Tony Elumelu at UBA to Femi Otedola at First Holdco and Jim Ovia at Zenith Bank, have all been actively increasing their shareholdings. These moves raise legitimate questions about corporate governance when founders increase control during a regulatory exercise. Are they driven by confidence in their institutions, or are they fortifying personal and strategic influence amid industry restructuring?

Though there might be nothing inherently wrong with founders or shareholders demonstrating faith in their institutions, one fact remains that the governance challenge lies not simply in who holds the shares, but how decisions are made and whose interests are prioritised. Will banks maintain robust internal checks and balances, ensuring that capital deployment aligns with national development goals? The question is whether the CBN is equipped with adequate supervisory bandwidth and tools to check potential excesses if emerging shareholder concentrations translate into undue influence or risks to financial stability. These are questions that transcend annual reports; they strike at the heart of trust in the system.

Regional Disparity in Lending: Lagos Is Not Nigeria

One of the persistent criticisms of Nigerian banking is regional lending inequality. It has been said that most bank loans are still overwhelmingly concentrated in Lagos and the Southwest, despite decades of financial deepening in this region; large swathes of the North, Southeast, and other underserved regions receive disproportionately smaller shares of credit. This imbalance not only undermines inclusive growth but also fuels perceptions of economic exclusion.

Recapitalisation, in theory, should have enhanced banks’ capacity to support broader economic activity. Yet, the reality remains that loans and advances are overwhelmingly concentrated in economic hubs like Lagos.

The CBN must deploy clear incentives and penalties to encourage geographic diversification of lending. This could include differentiated capital requirements, credit guarantees, or tax incentives tied to regional loan portfolios. A recapitalised banking system that does not finance national development is a missed opportunity.

Cybersecurity, Staff Welfare, and the Technology Deficit

Beyond balance sheets and brand expansion, there is a human and technological dimension to the banking sector’s challenge. Fraud remains rampant, and one of the leading frustrations voiced by Nigerians involves failed transactions, delayed reversals, and poor digital experience. Banks can raise capital, but if they fail to invest heavily in cybersecurity, fraud detection, staff training, and welfare, the everyday customer will continue to view the banking system as unreliable.

Nigeria’s fintech revolution has thrived precisely because it has pushed incumbents to become more customer-centric, agile, and tech-savvy. If banks now flush with capital don’t channel a portion of those funds into robust IT systems, workforce development, fraud mitigation, and seamless customer service, then the recapitalisation will have achieved little beyond stronger balance sheets. In short, Nigerians should feel the difference, not merely in stock prices and market capitalisation, but in smooth banking apps, instant reversals, responsive customer care, and secure platforms.

The Banks Left Behind: Mergers, Failures, or Forced Restructuring?

With fewer than half the banks having fully complied with the recapitalisation requirements deep into 2025, a pressing question is: what awaits those that lag? Many banks are still closing capital gaps that run into hundreds of billions of naira. According to industry estimates, the total recapitalisation gap across the sector could reach as much as N4.7 trillion if all requirements are strictly enforced.

Banks that fail to meet the March 2026 deadline face a few options:

–       Forced M&A. Regulators could effectively compel weaker banks to merge with stronger ones, echoing the consolidation wave of 2005 that reduced the sector from 89 to 25 banks.

–       License downgrades or conversions. Some banks may choose to operate at a lower license category that demands a smaller capital base.

–       Exits or closures. In extreme cases, banks that can neither raise capital nor find a merger partner might be forced out of the market.

This regulatory pressure should not be construed merely as punitive. It is part of the CBN’s broader architecture of ensuring that only solvent, well-capitalised, and risk-prepared institutions operate. However, the transition must be managed carefully to prevent contagion, protect depositors, and preserve confidence.

Why Are Tier-1 Banks Still Chasing Capital?

Perhaps the most intriguing puzzle is why some Tier-1 banks, long regarded as strong and profitable, are aggressively raising capital. Even banks thought to be among the strongest, such as UBA, First Holdco, Fidelity, GTCO, and FCMB, have struggled to close their capital gaps. UBA, for instance, succeeded in raising around N355 billion toward its N500 billion target at one point and planned additional rights issues to bridge the remainder.

This reveals another reality that capital is not just numbers on paper; it is investor confidence, market appetite, and macroeconomic stability.

One can also say that the answer lies partly in ambition to expand into new markets, infrastructure financing, and compliance with stricter global standards.

However, it also reflects deeper structural pressures, including currency depreciation eroding capital, rising non-performing loans, and the substantial funding required to support Nigeria’s development needs. Even giants are discovering that yesterday’s capital is no longer sufficient for tomorrow’s challenges.

Reform Without Deception

As the Nigerian banking sector recapitalization exercise comes to a close by March 31, 2026, the ultimate test will be whether the reforms deliver on their transformational promise.

Some of the concerns in the minds of Nigerians today will be to see a system that supports inclusive growth, equitable credit distribution, world-class customer service, and resilient financial intermediation. Or will we see a sector that, despite larger capital bases, still reflects old hierarchies, geographic biases, and operational friction? The cynic might say that recapitalisation simply made big banks bigger and empowered dominant shareholders.

But a more hopeful perspective invites stakeholders, including regulators, customers, civil society, and bankers themselves, to co-design the next chapter of Nigerian banking; one that balances scale with inclusion, profitability with impact, and stability with innovation. The difference will be made not by press releases or shareholder announcements, but by deliberate regulatory action and measurable improvements in how banks serve the economy.

For now, the capital has been raised, but the true capital that counts is the confidence Nigerians place in their banks every time they log into an app, make a transfer, or deposit their life’s savings. Only when that trust is visible in everyday experience can we say that recapitalisation has truly succeeded.

Blaise, a journalist and PR professional, writes from Lagos and can be reached via: [email protected]

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Ledig at One: The Year We Turned Stablecoins Into Real Liquidity for the Real World

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Ledig

Ledig, one of Africa’s leading fintech infrastructure companies, marked its first anniversary this year. The company used the anniversary to reflect on how it has approached one of the most persistent problems in cross-border finance: moving large sums of money into and out of emerging markets without the uncertainty, delays, or volatility present in emerging markets.

According to the company, many businesses operating across Africa and similar markets had long dealt with unreliable settlement timelines, opaque processes, and a lack of credible hedging options. Transactions often depended on manual coordination and informal assurances, leaving companies exposed to both operational risk and volatile exchange rates.

Ledig said this reality shaped its decision to enter the market with a focus on scale, speed, and predictability rather than small retail transfers.

The company explained that its infrastructure was designed from the outset to handle high-value flows, ranging from hundreds of thousands of dollars to several million, with settlement measured in seconds rather than days. It built an instant liquidity engine, demonstrating a two-way system that allows businesses to convert stablecoins to local currencies and local currencies back to stablecoins with equal efficiency, demonstrating that corporate cash flows frequently move in both directions, sometimes within the same week.

Ledig noted that early users typically began with smaller test transactions before increasing volumes once they saw payments settle quickly and reliably. That pattern, it said, contributed to the platform crossing $100 million in processed volume within its first year, driven largely by international companies operating across Africa and other emerging markets.

Much of the underlying complexity associated with stablecoin payments, the company added, remains intentionally hidden from users. Wallet management, local settlement rails, and an adaptive foreign exchange engine operate in the background, while clients interact through a simple dashboard or API. Ledig emphasised that users do not need to engage directly with crypto mechanics, as stablecoins function as an internal settlement layer rather than a product they must actively manage.

Beyond settlement speed, Ledig identified currency volatility as a major challenge facing businesses in emerging markets. To address this, the firm introduced a derivatives hedging protocol designed to help businesses lock in value earlier and reduce exposure to adverse exchange rate movements.

The company reported that this hedging product initially operated off-chain and still facilitated over $55 million in activity. It is now transitioning the protocol fully on-chain, with Base selected as the deployment network due to its compatibility with the stablecoins used in Ledig’s settlement flows. Ledig said the move is intended to provide greater transparency and a cleaner execution environment tailored to commercial hedging needs rather than speculative trading.

Ledig also pointed out that its relatively small team has been an advantage rather than a limitation. By avoiding excessive expansion early on, the company said it was able to focus on building modular components that work independently but integrate into a broader treasury and risk management system. These components cover stablecoin-to-fiat conversion, fiat-to-stablecoin flows, foreign exchange management, treasury support, and hedging, allowing businesses to assemble a unified setup for money movement and risk control.

While the company does not publicly disclose detailed revenue figures, it stated that its strongest indicator of growth has been repeat, high-volume usage. Ledig said clients continue to route core operational payments through its platform, including payroll, supplier settlements, and expansion-related transfers, particularly in markets where delays can disrupt entire business operations.

Looking ahead to 2026, Ledig said its priorities include scaling the on-chain deployment of its derivatives hedging protocol, expanding liquidity capacity to support even larger transactions, and strengthening its licensing and regulatory framework to accommodate more institutional partners. The company added that it remains focused on reducing friction for businesses entering or operating in emerging markets.

In closing, Ledig described its first year as an early step rather than a milestone. It reiterated that its objective remains centered on enabling fast, large-value money movement and protecting businesses from currency volatility through a proven hedging framework, while keeping the underlying technology largely invisible to users.

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If You Understand Nigeria, You Fit Craze

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confusion nigeria

By Prince Charles Dickson PhD

There is a popular Nigerian lingo cum proverb that has graduated from street humour to philosophical thesis: “If dem explain Nigeria give you and you understand am, you fit craze.” It sounds funny. It is funny. But like most Nigerian jokes, it is also dangerously accurate.

Catherine’s story from Kubwa Road is the kind of thing that does not need embellishment. Nigeria already embellishes itself. Picture this: a pedestrian bridge built for pedestrians. A bridge whose sole job description in life is to allow human beings cross a deadly highway without dying. And yet, under this very bridge, pedestrians are crossing the road. Not illegally on their own this time, but with the active assistance of a uniformed Road Safety officer who stops traffic so that people can jaywalk under a bridge built to stop jaywalking.

At that point, sanity resigns.

You expect the officer to enforce the law: “Use the bridge.” Instead, he enforces survival: “Let nobody die today.” And therein lies the Nigerian paradox. The officer is not wicked. In fact, he is humane. He chooses immediate life over abstract order. But his humanity quietly murders the system. His kindness baptises lawlessness. His good intention tells the pedestrian: you are right; the bridge is optional.

Nigeria is full of such tragic kindness.

We build systems and then emotionally sabotage them. We complain about lack of infrastructure, but when infrastructure shows up, we treat it like an optional suggestion. Pedestrian bridges become decorative monuments. Traffic lights become Christmas decorations. Zebra crossings become modern art—beautiful, symbolic, and useless.

Ask the pedestrians why they won’t use the bridge and you’ll hear a sermon:

“It’s too stressful to climb.”

“It’s far from my bus stop.”

“My knee dey pain me.”

“I no get time.”

“Thieves dey up there.”

All valid explanations. None a justification. Because the same person that cannot climb a bridge will sprint across ten lanes of oncoming traffic with Olympic-level agility. Suddenly, arthritis respects urgency.

But Nigeria does not punish inconsistency; it rewards it.

So, the Road Safety officer becomes a moral hostage. Arrest the pedestrians and risk chaos, insults, possible mob action, and a viral video titled “FRSC wickedness.” Or stop cars, save lives, and quietly train people that rules are flexible when enough people ignore them.

Nigeria often chooses the short-term good that destroys the long-term future.

And that is why understanding Nigeria is a psychiatric risk.

This paradox does not stop at Kubwa Road. It is a national operating system.

We live in a country where a polite policeman shocks you. A truthful politician is treated like folklore—“what-God-cannot-do-does-exist.” A nurse or doctor going one year without strike becomes breaking news. Bandits negotiate peace deals with rifles slung over their shoulders, attend dialogue meetings fully armed, and sometimes do TikTok videos of ransoms like content creators.

Criminals have better PR than institutions.

In Nigeria, you bribe to get WAEC “special centre,” bribe to gain university admission, bribe to choose your state of origin for NYSC, and bribe to secure a job. Merit is shy. Connection is confident. Talent waits outside while mediocrity walks in through the back door shaking hands.

You even bribe to eat food at social events. Not metaphorically. Literally. You must “know somebody” to access rice and small chops at a wedding you were invited to. At burial grounds, you need connections to bury your dead with dignity. Even grief has gatekeepers.

We have normalised the absurd so thoroughly that questioning it feels rude.

And yet, the same Nigerians will shout political slogans with full lungs—“Tinubu! Tinubu!!”—without knowing the name of their councillor, councillor’s office, or councillor’s phone number. National politics is theatre; local governance is invisible. We debate presidency like Premier League fans but cannot locate the people controlling our drainage, primary schools, markets, and roads.

We scream about “bad leadership” in Abuja while ignoring the rot at the ward level where leadership is close enough to knock on your door.

Nigeria is a place where laws exist, but enforcement negotiates moods. Where rules are firm until they meet familiarity. Where morality is elastic and context-dependent. Where being honest is admirable but being foolish is unforgivable.

We admire sharpness more than integrity. We celebrate “sense” even when sense means cheating the system. If you obey the rules and suffer, you are naïve. If you break them and succeed, you are smart.

So, the Road Safety officer on Kubwa Road is not an anomaly. He is Nigeria distilled.

Nigeria teaches you to survive first and reform later—except later never comes.

We choose convenience over consistency. Emotion over institution. Today over tomorrow. Life over law, until life itself becomes cheap because law has been weakened.

This is how bridges become irrelevant. This is how systems decay. This is how exceptions swallow rules.

And then we wonder why nothing works.

The painful truth is this: Nigeria is not confusing because it lacks logic. It is confusing because it has too many competing logics. Survival logic. Moral logic. Emotional logic. Opportunistic logic. Religious logic. Tribal logic. Political logic. None fully dominant. All constantly clashing.

So, when someone says, “If dem explain Nigeria give you and you understand am, you fit craze,” what they really mean is this: Nigeria is not designed to be understood; it is designed to be endured.

To truly understand Nigeria is to accept contradictions without resolution. To watch bridges built and ignored. Laws written and suspended. Criminals empowered and victims lectured. To see good people make bad choices for good reasons that produce bad outcomes.

And maybe the real madness is not understanding Nigeria—but understanding it and still hoping it will magically fix itself without deliberate, painful, collective change.

Until then, pedestrians will continue crossing under bridges, officers will keep stopping traffic to save lives, systems will keep eroding gently, and we will keep laughing at our own tragedy—because sometimes, laughter is the only therapy left.

Nigeria no be joke.

But if you no laugh, you go cry—May Nigeria win.

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