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BOOK REVIEW: Okeho In History; A Clarion Call To Community Service

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By Jare Ajayi

In the Humanities, the phrase ‘the part is a mirror of the whole’ is a very popular maxim. Okeho, in very many respects mirrors what is going on in Nigeria and in many other countries in Africa. What has just been stated is not a hyperbole but a fact as would be demonstrated very shortly.

As stated in the blurb and Preface of the book under review, Okeho in History ‘was commissioned to celebrate the centenary of the relocation of Okeho back to its original site in 1917’. Besides educating everyone about the background of the town, the underlining motive of the book is to call the attention of the indigenes to the hopes and developmental challenges of their community. The extent to which it lives up to this intendment would be gleaned from an excursion we are now taking into the landscape of the 232 page publication.

The book is divided into four parts. Part One is appropriately titled In the Beginning. Part Two contains items that deal with Governance Institutions. In Part Three, issues treated come under the collective title: Religion and Spirituality. Issues pertaining to Education are treated in Part Four while Parts Five and respectively deal with The Economy and Health. Communal Life makes up Part Seven.

The final part which carries the title Conclusion discusses the various ways by which Okeho can be ‘taken to greater heights’. There are ten Appendixes. Contained in these Appendices are Traditional Political Institutions, 2. Compounds in Okeho Quarters   3. Modern Political Institutions 4. Education 5. Health Facilities 6. Major Businesses 7. Religion 8. Major Social Organisations 9. Entertainers and 10. An Anthem.

Special pages are also devoted to Bibiliography, Picture Gallery and Index.

Let me state from the onset that the author of this book, Professor Segun Gbadegesin, although a philosopher by training and vocation, demonstrates a good knowledge of historical ethos. This should not be surprising since no one can be a good philosophy scholar without having a good knowledge of some historical figures and ideas. Beyond the call of duty as a philosophy scholar, the author is also an individual with veritable interest in historiography/history.

An accomplished scholar, Prof Gbadegesin is also exemplary in community service. No wonder, he was bestowed with the title of Asiwaju of Okeholand. He has certainly been living up to the demands of this office as attested to, among others, the publication of this book.

The book appropriately opens with the location of the subject-matter: Okeho. The town is found in the heartland of the Yoruba nation. Research carried out established a notion that has always been in the public domain to wit: Okeho is an amalgamation of eleven villages. The villages voluntarily decided to come together for protection and self-survival; a very smart move indeed.

The villages that came together are Isia, Olele, Isemi, Imoba, Gbonje, Oke-Ogun, Ogan, Bode, Pamo, Alubo and Ijo.

The Baale of Ijo whose domain is more strategically located was the one that invited others at different times. For this reason, it was conceded that he assumed the overall leadership of the new settlement. Two points are important to be made at this juncture. The first is the mindset of the then Onjo – an insight into the temperament of the people of yore. For the fear of possible challenge to his leadership position, someone else might demur in having others come near him – especially equally powerful personalities. It is natural for one to want to be protective of one’s ‘privileged’ position. Thus, it was not impossible that such a fear was entertained by the then head of Ijo, Arilesire. Reading between the lines of this insightful book along with its predecessor,

Itan Ilu Okeho the overall interest of the people, their safety particularly, was uppermost in the minds of not only Onijo Arilesire, but heads of the communities that decided to amalgamate with Ijo. This was around 1800.

The second point relates to what I mentioned earlier – how Okeho mirrors Nigeria. We are aware that Nigeria is an amalgamation of several nations. But while Okeho was able to forge a town out of several hitherto separate settlements within a short time, the more the years advanced, the more Nigeria is falling apart. As stated in the Preface of the book under review, ‘in the voluntary merger and preservation of the heritage of each of the constituents, Okeho also taught us a great lesson in the management of diversity’ Page xvii.

Considering the fact that in an occasion like this, there would not be enough time to go into long treatise, permit me to just highlight salient issues raised in this book.

As stated on Page 95, the economy of the community was built on communalism in which people co-operated with a view to advancing the interest of the individual and that of the community as a whole.

What kept this system thriving then was the honesty and trust that abounded. On page 101 for instance, it was stated that traders used to go to markets in many towns outside Okeho in those days. “Those who could not go gave their products to the market delegates with the confidence that their interest would be well-represented. This was the precursor to the cooperative movement of later years”. (P101).

A maxim in Yoruba language has it that Bi a ko ba ri eni ba la, ola kii ya. Another says Owo laa fi peena owo. The first means that to make it in life, one needs the support of other(s) while the second posits that one has to invest in order to reap some dividends. What these means when taken together is that there is the need to have sources from which people with entrepreneurial skills can tap so as to grow their businesses. In several of his articles in his Weekly Column in The Nation newspaper, the author of the book under review, Prof Segun Gbadegesin, always clamours for the need to implement policies that are pro-people. In Okeho in History, he underscores this same point very much by calling on patriotic and well-off indigenes to pull resources together to assist ambitious but less endowed natives. This is in line with the age-old notion of ‘agbajo owo ni a fi n soya’. His advocacy is supported by Asiwaju Bola Tinubu who in his recent public speech3, asserts that “The long-term economic strength of the nation is dependent on how we deploy idle men, material and machines into productive endeavour.”

What the Jagaban Tinubu says of the Nigerian nation is true of Okeho. The interesting thing is that what is advocated here is not strange to Okeho, our beloved town. Apart from the eesu, aro, owe etc traditions, Gbadegesin makes it known to us that such a practice has taken place before. On page 103, he recalled that there was an explosion in transport business as a result of credit facilities provided by Alhaji Shittu Oladejo a.k.a. Asao Motors. The challenge is thrown to Egbe Omo Ibile Okeho, Okeho Strategic Development Foundation (OSRADEF) and elites of Okeho is to pull their resources together with a view to lifting the town up.  Although eleven communities came together to form Okeho, although there are over 240 Compounds (Agbo-ile), although there are various political, religious, professional and sundry other groups in Okeho, there is the need to have patriotism, love for one another and development of the town at heart. Echoing one of the exhortations of late Onjo, Oba Ereola Adedeji where he reminded everyone that there is only one Okeho, Gbadegesin urges everyone to join hands together in uplifting the town by “investing our intellectual, moral, spiritual and material resources in its development and resources” p. 157.

At the beginning of this short Review, I talked about how Okeho is a microcosm of Nigeria, especially in regard to the plurality of religious faiths, historical background, politically-motivated violence as well as failure to properly exploit available potentials for the good of all. The only major area of difference between Okeho and the Nigeria nation was in how the two were respectively amalgamated and how there is no known religious-induced violence in Okeho – thank God! While the coming together of Okeho was voluntary, the coming together of Nigeria was forced. The Nigeria nation has something to learn in how Okeho elders, more than a century ago, forged unity among disparate communities. Nigeria leaders also have something to learn from how the present Okeho leadership and the elites are trying to overcome their shortcomings and build a new society that will continue to serve the best interest of its people. They are doing this by re-examining their past, learn from their mistakes and enhance their areas of strength. Nigeria should take a cue by listening to the agitators of Restructuring so that components of the country can, just as Okeho Eleven did over one hundred years ago, sit down to discuss the terms of staying together.

Okeho in History teaches a lot of lessons. I will mention just a few. Strength in unity p vi, how power or wealth makes some people to misbehave (bi aye ba ye won tan, iwa ibaje ni won ma n hu) p71, how treachery or undue rebellion does not pay pp 8, 47, 59.

The personal experiences narrated by the author on pages 111 and 112/113 are quite instructive regarding the immense benefit that we can derive from a proper co-operation between traditional and western ideas. Incantations by a knowledgeable elder literally neutralized the venom of a scorpion that stung the author while at school. The second experience was that of how the western method of healthcare came to the rescue. This was how Pa Bamimeke used a vacuum to bring out the cockroach that sneaked into the writer’s ear, p112.

Before rounding off, it would be remiss of me if I failed to mention areas that would need edification or emendation in the next edition of this historical book. Translation of the Yoruba expressions on pp 24 and 29 is desirable as was done for those on pages 40, 57, 67,130 etc. Also, ‘house fire’ on page 71 in reference to Sango ought to be ‘thunderbolt (ara)’. A person who is not familiar with Oyo State may not realize that the School of Hygiene being referred to on P 90 is the one in Ibadan as only Eleyele was mentioned. ‘Ward off’ should replace ‘wade off’ on page 6. Efforts should also be made to ensure that the missing letters in such words as Isemi, 6, 13, 23 Alase 13, Ayoola 45 to mention a few are inserted. The phrase “There, Olujumo, Olujide, and Adeniyi”  p42 is hanging. In the same vein, I hope that the name of notable Okeho professionals like Lere Shittu will find a place among Journalist/Broadcasters (p179). Luckily, the author promises that the missing ones will be included in subsequent editions.

A few words on the role normally played by Ifa in the choice of a king would be helpful (p42).  Readers would be better informed by knowing who the first Onibode is P30.

In his concluding remarks, Gbadegesin states “We need others as they need us to make the world a habitable and better place for all people.” (P157). This message is for Okeho people as it is for the people of Oke ogun as well as Nigeria as a whole.

I like to end this Review by echoing His Royal Highness, Oba Rafiu Osuolale Mustapha Adeitan II in his Foreword to this book. He commends the book to all sons and daughters of Okeholand because “There is a wealth of information there for everyone to cherish” pxiv. Except that the book is recommended not just to indigenes of Okeholand but to all Nigerians and several others across the world due to the universal messages contained therein.

Thanks for your attention.

Jare Ajayi, a poet, novelist and playwright is a journalist and social worker dedicated to community service among others and can be reached via [email protected].

Title: Okeho in History

Author: Segun Gbadegesin

Publisher: Harvest Day Publications, Michellvill, Maryland, USA, 2017

Pages: 232

Reviewer: Jare Ajayi

References

1 Iwe Itan Okeho by T. A. A. Ladele and S. A. Oyedemi: Igbimo Iwadi Itan Okeho, 1979.

2 Good reference of this can be seen in IGBETI: Yoruba History in Perspective by Jare Ajayi with Muda Ganiyu, Creative Books, Ibadan, 1996 page 26 and A History of the Oldest Throne in Yorubaland by Oba (Dr) F.E.O. Akinruntan, Akinruntan Centre for Cultural Studies, Akure, 2016 page

3 Tinubu Proposes 7-Point Agenda to Revive Nigeria’s Economy, ThisDay Newspaper,  October 9, 2017. In a lecture delivered in Lagos on October8, 2017.

4 Owe, eesu, aaro are some of the traditional ways by which people co-operated with one another for assistance.

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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Mother’s Day: Bridging Dreams and Burdens With Global Marketplace Success

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Motherhood in Nigeria is a dynamic force fueled by strength, resilience, and unwavering love. As Mother’s Day approaches, we celebrate the women who carry the weight of their families and communities, often while nurturing their dreams. From bustling market traders to ambitious entrepreneurs, Nigerian mothers are a force to be reckoned with.

However, the reality is that balancing these roles can be incredibly challenging. The daily hustle, coupled with the rising cost of living, often leaves little time or resources for personal aspirations. This is where the digital marketplace and platforms like Temu are beginning to play a significant role, not just in Nigeria but globally.

For Stephanie, a Nigerian hair and beauty influencer navigating the demands of work and motherhood, the ease of online shopping became invaluable. She discovered that purchasing baby necessities, like baby high chairs from Temu, from the comfort of her home significantly simplified her life, granting her more time to dedicate to her family and professional pursuits.

Beyond convenience, digital platforms are also fueling entrepreneurial success for women. Caterina Tarantola, a mother of three, achieved the remarkable feat of opening her translation and interpretation office in just 15 days. Her secret weapon was also Temu. Initially skeptical of online shopping, she found it to be a personal advisor, providing everything from office furniture to decor, delivered swiftly and affordably. This kind of direct access is precisely what can empower many Nigerian mothers who strive to maximise their resources and time.

Similarly, Lourdes Betancourt, who left Venezuela to start a new life in Berlin, turned to Temu when launching her hair salon. By sourcing essential supplies directly from manufacturers, she avoided costly markups and secured the tools she needed to turn her vision into reality.

Since Temu entered the Nigerian market last November, more Nigerian mothers have embraced the platform to access quality, affordable products. By shopping online instead of spending hours at physical markets, they can reclaim valuable time for their businesses, families, and personal growth.

This shift reflects a global trend as consumers worldwide seek convenience and affordability. In response, Temu has rapidly grown into one of the most visited e-commerce sites and was recognized as a top Apple-recommended app of 2024.

                                 

The digital marketplace, while still developing in a place like Nigeria, presents a significant opportunity for empowerment. The progress made thus far highlights the tremendous potential for positive impact.

This Mother’s Day, we celebrate Nigerian mothers’ strength and adaptability. Like Stephanie, Caterina, and Lourdes, they are turning challenges into opportunities—building brighter futures for themselves and their families with the support of innovative online platforms like Temu.

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Sacred Journeys, Earthly Burdens: The Cost of Nigeria’s Pilgrimage Economy

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Nigeria’s Pilgrimage Economy

By Prince Charles Dickson PhD

The desert does not care for your prayers. It swallows them whole, along with your sweat, doubts, and wallet weight. Yet here we were—Nigerians in Jordan, then Israel, tracing paths carved by prophets and kings, stepping on stones smoothed by millennia of footsteps. From the Dead Sea’s buoyant bitterness to Bethlehem’s star-marked grottoes, the land thrums with sacred electricity. But as she walked, she couldn’t shake the question: What does this cost us? Not just in naira, but in soul.

You remember the chaos—Abuja’s airport buzzing with first-time pilgrims clutching rosaries and Qurans, tour guides shouting over the din, warnings about “japa temptations” mingling with sermons. For many, this was a once-in-a-lifetime escape: from potholed streets, blackouts, and the gnawing uncertainty of survival back home. Yet even here, in the shadow of Herod’s stones and Galilee’s shores, Nigeria followed us. The tour operators in Jordan haggled like Lagos market women; Israeli border guards scrutinized our green passports with weary suspicion. And beneath it all, the Gaza war hummed like a discordant hymn, a reminder that holiness and human conflict are ancient bedfellows.

Let’s talk numbers; if a single pilgrimage package costs roughly N3.5 to N5 million per person, multiply that by thousands of pilgrims annually, and Nigeria bleeds billions into foreign economies.

In Jordan, our guides grinned as they narrated Petra’s history, their pockets fattened by dollars. In Israel, the pilgrimage industry is a well-oiled machine: hotels near Nazareth charge premium rates, Dead Sea mud is packaged and sold as divine therapy, and even the Via Dolorosa has a gift shop. Meanwhile, back home, nurses strike over unpaid wages and students scratch equations into dust-choked chalkboards.

The Catholic Bishops’ recent call cuts like a knife: “Stop funding pilgrimages. Let faith pay its way.” Their logic is mercilessly practical: why should a nation drowning in debt—where 63% of citizens survive on less than $2 a day—subsidize spiritual tourism for a privileged few? The National Hajj Commission (NAHCON) and Christian Pilgrims’ Board, riddled with corruption scandals, stand as monuments to mismanagement.

Remember the 2017 scandal where officials embezzled ₦90 million meant for pilgrims’ visas? Or the 2022 Hajj airlift fiasco that stranded thousands? These boards, the bishops argue, “serve neither their adherents nor the nation.”

Yet, the allure persists. For many pilgrims, government sponsorship isn’t just a subsidy—it’s a lifeline. “I saved for ten years,” a retired teacher from Enugu told me, her eyes glistening at the Jordan River. “Without the board’s help, I’d never see Jerusalem.” Herein lies the paradox: pilgrimage is both a spiritual awakening and a symptom of systemic failure. When the state funds faith, it commodifies it—and when it withdraws, it risks severing the vulnerable from their solace.

Ah, the pilgrims themselves! Nigerians are nothing if not theatrical. There were the “Captains”—self-appointed prayer warriors who bossed others around like generals in God’s army. The Comedians, crack jokes at Caiaphas’ dungeon to ease the tension. The Holier-Than-Thous, who tsk-tsked at women’s uncovered hair while surreptitiously snapping selfies at Golgotha and the quiet ones, like the widow from Sokoto who touched the Western Wall and wept without sound.

But spirituality here is tangled with spectacle. At the Dead Sea, I watched a pastor bottle the salty water, declaring it “a weapon against household witches.” In Bethlehem, traders hawked olive-wood crosses next to “I Error! Filename not specified. Jesus” t-shirts. Is this awakening? Or is it the monetization of longing?

The bishops’ critique is not just fiscal—it’s theological. “True faith,” their statement insists, “is not measured in miles travelled but in mercy shown.” They urge a reckoning: if Nigeria redirected pilgrimage funds to healthcare, education, or infrastructure, could that itself be a sacred act? Imagine N30 billion—the approximate annual cost of state-sponsored pilgrimages—channeled into neonatal clinics or rural electrification. Would that not honor the “least of these” whom Christ called us to serve?

But the counterargument simmers: pilgrimages foster unity, they say. On that flight to Tel Aviv, I saw Muslims and Christians swap snacks and stories. A Hausa imam helped a Yoruba grandmother fasten her seatbelt. For a moment, Nigeria felt possible again. Yet this fragile camaraderie exists in a bubble—one paid for by a state that can’t fix its roads.

You asked me, “Can’t we have both—pilgrimages and progress?”* Perhaps. But not under this broken model. Here’s the radical alternative:

Decouple State and Sanctuary: Let religious groups self-organize pilgrimages, as the bishops propose. If a church or mosque can rally its flock to fund journeys, so be it—but without dipping into public coffers.

Audit the Sacred: Demand transparency from pilgrimage boards. Publish budgets, punish graft, and let pilgrims know exactly where their money goes.

Reinvest in the Here and Now: Redirect saved funds to tangible ministries—hospitals, schools, food banks—that embody “love thy neighbour” more vividly than any tour group.

On our last night in Jerusalem, I sat with a group under the stars. Nima from Plateau said quietly, “I came to feel closer to God. But I felt Him more when that waiter in Amman refilled my water…”. I urged her to tell the story—

It was the unlikeliest of sanctuaries—a crowded restaurant, humming with the chaos of clattering plates and overlapping voices. Amid the rush, a young waiter moved with a grace that transcended duty. His smile was not merely professional; it was an offering. In a world where transactions often eclipse connection, he chose to see me. I asked for three small things: hot water to refill my flask, a bowl of midnight-dark yogurt, and sugar to sweeten it—simple requests, yet specific, requiring attention in a sea of demands. He could have sighed, rolled his eyes, or deferred to the crowd. Instead, he leaned in.

His “of course” was a quiet rebellion against indifference.

The steaming flask returned, cradled like something sacred. The yogurt arrived, its darkness cradled in a bowl that gleamed like polished obsidian. The sugar, poured with care, became more than a condiment—it was a covenant.

At that moment, the noise faded. Here was a stranger who had every reason to rush, yet chose to pause. Here was proof that kindness is not a grand gesture reserved for saints, but a series of deliberate, ordinary acts: I will listen. I will try. You matter.

How much lighter the weight of our differences would be if we all carried this truth: that every interaction is a crossroads. We can choose to armour ourselves in a hurry, or we can meet one another as this young man did—with eyes that recognize a shared humanity. The systems we’ve built—borders, hierarchies, ideologies—are illusions compared to the raw, aching need we all harbor: to be treated gently, to be acknowledged.

As I stirred the sugar into the yogurt, dissolving bitterness into sweetness, I thought of all the ways we hunger. For warmth. For dignity. For the courage to ask for what we need, and the grace to honor those who ask. The world will not slow down. But in its frenzy, we can be oases for one another—pouring hot water into empty vessels, handing over sugar like a promise.

This is how we mend the fractures: not with grand declarations, but with the daily sacrament of paying attention. The waiter’s name is lost to me now, but his lesson lingers: in a universe that often feels cold and vast, we hold the power to make it intimate, one act of deliberate kindness at a time.

What if we all moved through life as he did—not merely serving, but seeing?

There it is—the heart of the matter. Spirituality isn’t stamped in a passport; it’s woven into daily acts of attention, kindness, and justice. Nigeria’s pilgrimage industry, for all its grandeur, risks reducing faith to a transactional spectacle. The bishops aren’t arguing against devotion—they’re pleading for a redefinition of what’s holy.

The desert still whispers. But maybe the miracle we need isn’t in Jordan’s rivers or Jerusalem’s tombs. Maybe it’s in the courage to stay home—to build a nation where the sacred isn’t a luxury, but a lived reality. May Nigeria win!

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Integral Role of Small Businesses in the Nigerian Economy

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Timi Olubiyi Business Portrait 2025

By Timi Olubiyi, PhD

The number of small businesses keeps growing in the formal and informal sectors of the Nigerian economy, due to the role of small businesses as the live-wire of any economy and the backbone of major developed economies the world over. Though Nigeria rely majorly on oil and revenues derived from it, from context observation the economy is largely supported by small businesses covering almost all spheres of activities including skilled and unskilled within the country, ranging from Nano, kiosk, and Micro businesses most importantly.

A visible reference usually includes the vulcanizers, corner shop owners, single retail marketers, repairers, painters, business center operators, restaurants, market women, and men in the various open markets, among others. and the formal operations such as the law firms, accounting firms, consulting, fintech, and real estate companies, and so on in the country.

The small business economic activities in Nigeria play an unrecognized but important role all across the country and can equally contribute largely to the growth of the non-oil sector, employment generation, and in the creation of more sustainable entrepreneurship if well harnessed.

For instance, the popular computer village in Ikeja, Aba Ariaria market in Abia State, Kano Kurmi Market in Kano State, and Onitsha market in Anambra State all consist of clusters of mostly nano, micro, and small businesses with huge economic engagements, however without much involvement by the government.

Arguably small business represents a large chunk of private businesses in the country and contributes to more than 50% of employment in Nigeria. Small businesses in Nigeria account for 48% of the national GDP in the last five years. They account for about 50% of industrial jobs,96% of businesses and 84% of employment in the country, and nearly 90% of the manufacturing sector, in terms of the number of enterprises according to the Nigeria Bureau of Statistics (NBS).

As it stands and relying on the Nigeria Bureau of Statistics (NBC) report shows that the total number of enterprises in Nigeria was estimated at 41.5 million, spread out across the 36 states in the country. The breakdown further shows that microenterprises constitute a high 99.8% (41.4 million) of total SMEs. The country enjoys a high presence of small businesses and this form of business predominates any other form of businesses in the country. Why is that? The simple reason that comes to mind is largely due to the many advantages small businesses present.

From a survey conducted amongst small business owners, independence is the key driver and this gives the advantage for entrepreneurs to be their own bosses and be self-reliant. This singular attribute makes the total financial gain (100%) be that of the entrepreneur or the business owner. Small business gives the operator the total business control without any form of dilution from external investors, which is a form of prestige for the operators according to the views gathered from the survey conducted.

Without doubts, this form of business is easy to set up and enjoys low or no serious regulatory requirements, unlike large enterprises. In fact, it is usually made up of 1-3 people, with even less than N100,000 initial capital outlay to operate. This form of business structure in most cases provides direct services, what do I mean? Hairdressers, fashion designers, dry-cleaners, artisans, kiosk point of sales (POS) operators, and event planners to mention a few, provide services directly to customers, and with that, they enjoy quick patronage and easy payments.

The administration of small business services is not cumbersome the problem of coordination and communication which is a major setback to the operations of large firms is therefore easily solved in small businesses. They conveniently give keen interest and personal attention to the particular requirements of their customers who in some cases willing to pay something extra for the special and urgent services rendered. Some customers are tied to these small businesses because of the exiting long relationship and personal attention they enjoy in the business.

Further to this is the decision-making and taking process, because most owners of the small businesses are the operators or managers, there is hardly any problem in the decision process. Unlike the large enterprise approval processes, decision processes and dealing with customers can take a lot of time but with small businesses, the structure is simple with less bureaucracy.

The vivid truth is those small businesses enjoy agility and flexibility because of the ease with which the businesses can transmute and transfer capital to other sectors or industries, just in case the business operators need to react quickly to opportunities. In short small businesses can dramatically change their business model to align with new opportunities, which is the prime driver of innovation and creativity.

The survey also led to the conviction that focus is another important advantage of running a small business, the focus of the operators is relatively narrow, and this appears to be a good trait. While large enterprises have to search far and wide for opportunities, small businesses tend to know exactly where they have the most competitive advantage.

Therefore, with all these attributes a well-functioning small business sector would add more value to the economic fortunes of the country, sustain livelihoods, reduce poverty by creating more job opportunities in the economy than any other sector. Furthermore, these attributes can also give small businesses a competitive edge over large corporate entities and can help shape their success.

In conclusion, the government should get more involved in the growth, development, and sustainability of small businesses within the country. The Nigerian government needs to realize and recognize that small businesses are crucial to job creation, economic diversification, innovation, poverty reduction, wealth creation, and income redistribution in their policy-making activities. If this sector is well harnessed in Nigeria it can be a huge catalyst in transforming the country economically.

On a final note,governments and financial institutions can support small businesses through funding, training programs, and business-friendly policies, including access to tax incentives, and reduced regulatory barriers because small businesses can be a great tool to reduce the increasing unemployment rate in the country. Investing in small business growth is a strategic approach that President Tinubu led government can use to achieve sustainable employment levels. Good Luck!

How may you obtain advice or further information on the article? 

Dr Timi Olubiyi is an Entrepreneurship and Business Management expert with a PhD in Business Administration from Babcock University, Nigeria. He is a prolific investment coach, adviser, author, columnist, seasoned scholar, member of the Institute of Directors, Chartered Member of the Chartered Institute for Securities and Investment (CISI), and Securities and Exchange Commission (SEC) registered capital market operator. He can be reached on the Twitter handle @drtimiolubiyi and via email: [email protected], for any questions, reactions, and comments. The opinions expressed in this article are those of the author- Dr Timi Olubiyi and do not necessarily reflect the opinions of others.

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