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Re: Alaafin – Aje, an Early Yoruba Deity

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By ASHE Foundation

Your Imperial Majesty, Alaafin of Oyo Oba Lamidi Adeyemi, with utmost respect, and on prostration, we are responding to your letter dated 2nd May 2019. We greatly appreciate your contribution to the public consciousness of our cultural origins, linkages and identity. We are also informed that the Ooni of Ife is also glad that the conversation is taking place to give us a true picture of our cultural origins and linkages.

ASHE Foundation welcomes all scholars to contribute to this most important conversation in 500 years. We have previously stated that the discussion is about whether Ifa recorded the full origins of humanity and those calling Ifa a liar, ‘awon ti won pe Ifa leke’.

It is not about whether or not Igbos migrated from Ife since genetic and linguistic science and Obi of Onitsha have confirmed it. Some Igbo traditionalists trace their migration from Yorubaland through Igalaland to get to their ancestral home Aguleri and also link Obatala to Ala – Oba nti Ala.

We implore His Majesty to get the best Ifa scholars to discern Igbo origins in the following Odus –  Ogbefun, Okanran Onile, Osa Fun, Ateka, Otura Meji, Irete Ogbo, Owonrin Onigbo (Owonrin Oyeku) and many other Odus of Ifa Corpus.

Kabiyesi, is it a coincidence that Igbo rivers are called Osimirin and till date there is a river Osinmirin also pronounced Esinmirin in Ife. Can it be a coincidence that River Omi (Yorubas word for water) and River Mirin (Igbos word for water) join to make River Omirin, a tributary of River Osimirin till date in Ife? Kabiyesi, though Ifa says there are no coincidences in life, can it be a coincidence that in Ile Igbo (House of Igbo) inside Ooni’s palace, we have Ile Omirin, Ile Odikeji and Ile Ogun? Lastly, is it a coincidence that there is still Lukumi (Oluku mi) living in Ndigboland, a lineage they refer to as Oratife (Oramfe in Yoruba), and clearly traced to Ife.

Kabiyesi, our response is not solely about mythology but about some incorrect assumptions made by you, especially since they are tied to the root of problems encountered by Yoruba and the Black Race, as a whole.

Kabiyesi Iku Baba Yeye, statements made in your point 6 have to be corrected to prevent further damage to our cultural psyche. You stated “I am not aware of any business relationship between the Yoruba and the Igbo until the 19th century, leading to the amalgamation of the Southern Protectorate and Northern Protectorate that resulted into Nigeria in 1914. In other words, we are related as fellows Nigerians who have been enjoying mutual relationship for each other. Culturally, linguistically, traditionally and historically, we are basically different”.

It is understandable that Ife, and not Oyo, made the cultural link with Igbos, since Oyo was not created until thousands of years after Igbos migrated through what later became Oyo into Igalaland till they settled in Aguleri. However, your claim that there was no interaction between Yorubas and Igbos, the two most populous Original African groups that lived across a single forest for thousands of years before the advent of the Whiteman and creation of Nigeria, is an insult on not only Yorubas and Igbos ancestors, but the entire Black Race. It’s tantamount to you calling us monkeys that only came down from trees with the advent of European.

Kabiyesi, it is disheartening, as one of our paramount Yoruba Obas and cultural custodian is not aware that Yoruba and Igbo share the same 16 erindinlogun IFA, the source of all Yoruba history and knowledge. Your statement is like the Queen of England saying she is not aware the French are Christians. And we share Ifa not only with Igbos, but Igalas, Idomas and practically every group across Africa. Ifa is not a tribal ancestral worship but a bona-fide African knowledge bank that also includes a global religion comparable to Buddhism or Abrahamic faiths.

Kabiyesi, rather than safeguard Yoruba culture your statement plays into the hands of those that want to sabotage Yorubas natural leadership role in bringing about original African unity and global Black ascendancy. You are giving ammunition to our cultural enslavers. In a Boston University study that collated ten different ethnolinguistic groups versions of Ifa, a wrong conclusion was arrived that since we all share identical Ifa systems, it must have originated from the Benue Valley based on the wrong assumption that man and civilization came into Nigeria, and not evolved in Nigeria.

This wrong assumption was challenged with DNA results that rather than Yoruba evolving from the Middlebelt through Oyo to Ife, DNA results show that Yorubas are the oldest full sized humans (under-dated to 87,000yrs ago by Simons Human Genome Project) and all other original groups started  evolving out of Yoruba around 60,000yrs ago. One thing is crystal clear, we evolved from one family, so you either accept all evidence that Igbos evolved from Ife OR claim Yorubas evolved from Aguleri.

Linguistics shows that Yorubas, Igbos, Nupe, Ewe, Edo and others belong to the same linguistic family and origins called the Volta-Niger ethnolinguistic,  a subfamily of the larger Niger Congo ethnolinguistic family.

We share hundreds of words:

Akuko (Yoruba)/ Okuko (Igbo) – Fowl.

Ewure (Yoruba)/ Ewu (Igbo) – Goat

Okuta (Yoruba)/ Okwute (Igbo)  Stone.

Apo (Yoruba)/ Apa (Igbo)  Bag/Pocket

Ile (Yoruba)/ Ala (Igbo)  Land/Ground.

Eti (Yoruba)/ Nti (Igbo)  Ear

Enu (Yoruba)/ Onu (Igbo)  Mouth.

Imu (Yoruba)/ Imi (Igbo)  Nose

Egungun (Yoruba)/ Egwugwu (Igbo), Masquerade and so on.

Kabiyesi, we would like to refer you to the book, ‘HOW YORUBA AND IGBO BECAME DIFFERENT LANGUAGES (2009) by Prof Bolaji Aremo Scribo Publications.

Rather than back the Yoruba fight for global cultural justice through cultural, linguistics and genetic anthropology, it is a sad day for Yoruba when an Alaafin publicly denies Ile Ife as the origin of humanity where all groups diverged. To make matters worse, you give credence to a Jewish origin of Igbo. The beginning of our problems culturally was the creation of the mosque in Oyo in 1550, Iwo in 1660 and a church in Benin in 1506, challenging the supremacy of our Ife culture and the beginning of our cultural disorientation.

In point 11, you ignore the fact that kolanuts as the foundations of Igbo culture were bought from Yorubaland all through history and till date. It appears that you value trade with the Afroasians that burnt down Oyo Ile than your original African family that you share the same 16 Odu of Ifa with. While on the issue of trade in Yorubaland, which you tied to Trans-Sahara trade, we would like to point out that Yorubas produced and traded beads as far back as 4,600 years ago, which was before Eurasians came out of Central Asian mountain cave complex to intermarry with Black Africans to give birth to Afro-Asians that Oyo traded with millennia later.

Igbo Olokun in Ife that produced Segi beads and Sesefun has recently been carbon dated to 4600 years ago in the ongoing study that involves Harvard University and other internationally reputable anthropologists.

The first currency, cowries, came out of Ife as we traded with fellow original Africans before the evolution of the Afro-Asiatic groups. The Ejigbomekun aka Ife market was created by Obatala descendants and is still immortalized by them. The deities of Oduduwa, Obatala, Oramfe and Aje are still in Ife, and being the source of all humanity is open to everyone to fact find.

As travelling and actual visit help perception, you are invited to Ife to visit these areas for better understanding. Ife still has ancestral homes of all groups that migrated eastwards- Ugbo Ile and Ugbo Oko, Iwinrin afi ota mo odi, Woye Asiri, Ado na Udu, Oluyare compounds etc.

In 1830, Richard Lardner visit to Katunga near Old Oyo gave him an insight, which unfortunately has not been impressed on we, Africans, especially Yorubas. He stated, “I met a trader and purchased a very curious stone in the market and was told it was dug from a country called Ife from where all Africans came from”. Lander R and Lander J(1832).

Journal of an Expendition to Explore the courses and Termination of the Niger. Vol I.JandJ Harper. Despite European and Arabic scholars knowing fully well that Igbo Irunmole, the Southern Ife rainforests, is the true origin of humanity, they have embarked on a divisive and defeatist history that prevents the cultural unity and uplifting of the Black Race.

Oyo may not be aware of the cultural relationships within the rainforests since it was based in the grasslands around River Niger, which was further to Akure than Western Igboland. Oyo and Benin shared borders at Otun Ekiti so most of the current Ekiti and Ondo states were not part of Oyo Empire. Nobody can deny that Oyo and Benin were the greatest kingdoms ever spurned by Yorubas and Edos, but we must accept Ife is the Black Race spiritual origin and cultural centre like Jews accept Jerusalem.

At this point in history, after 500 years of cultural, Economic and socio-political regression, it is time for us to unify the original African cultural sphere instead of attaching ourselves to foreign cultural spheres. This is not anti-any group or imperialist but simply a reconciliation of the original African family, aka Niger Congo groups which is a mere continuum of dialects from Gambia to South Africa.

It is time for undoing the confusion of foreign cultures that prevents us from knowing that Ifa is uniform and shared by other Original African groups. Yorubas are Adiye funfun tio mo ara e lagba that is supposed to lead the Black Race.

With an average age of 18 in Nigeria, we can only beg you our elders to give the coming generation a unifying cultural platform that can allow them assume parity. There are two cultural spheres in Nigeria and across Africa, Original African and Afroasian. The Afroasians are well articulated and organized into a formidable political force, while Original Africans are disorganized since they can’t articulate their Ifa cultural linkages.

Ooni of Ife has embarked on identifying and strengthening Yoruba Original African linkages, not only with Igbos but every Original African group with an Ifa foundation. This will cement IFAs place as the true authentic African perspective and it will enable the creation of a unified belief system.

Yorubas have been able to get over Oyo prominent role in slavery, we might not survive if Oyo breaks apart the original African cultural platform due to supremacy interests.

Kabiyesi Alaiyeluwa, as we enter a new 2000yr era known as Age of Shango, we implore you to take three things to mind. First, please support Ife as the Origin of all humans including Igbos. Second, please support the global relevance of Ifa to all original African groups. Third, please help in building an original African cultural platform that can help global Yoruba and Black ascendancy for the next two thousand years. Ki ade pe lori. May Eledunmare continue to strengthen you as the leader of Yorubas greatest empire ever.

Yours Sincerely

Prince Justice Jadesola Faloye,

President ASHE foundation

Dipo Olowookere is a journalist based in Nigeria that has passion for reporting business news stories. At his leisure time, he watches football and supports 3SC of Ibadan. Mr Olowookere can be reached via [email protected]

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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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