Feature/OPED
Christianity, COVID-19, History, Philosophy & Atheism: Predicting 2020 – 3020
By Nneka Okumazie
If Christ’s second coming does not happen soon, to immediately set in the Book of Revelation, there are likelihoods for the next one thousand years.
The reason for this prognostication is how lost many are in the maximum of present day capability, knowledge, power, problems, etc.
History is forgotten and future is disregarded. A century is diminutive in a larger scope, but a millennium explains better.
The last one ending 1999 was thoroughly eventful.
That thousand years starting in 1000AD could be referred to as M1-AD. This current millennium can be referred to as M2-AD, then next as M3-AD, etc.
M1 is parallel to M2, but lots of significant events of M1 are yet to happen. Some have, in another fashion, seen with common denominators.
There are lots of knowledge javelins, questioning, discrediting and creating new philosophies. But the fiercest of reasoning forgets its recent history – in elevating its own truth.
For most of M1, starting with the Renaissance, lots of thinkers came out against the Christian faith and the Scriptures. Many continue till present arguing against the faith of total morality.
Many debate the possible origins of morality without Christianity, but whatever their debate says, no speech or writing till the end of this earth will – independently – match the totality of the sermon on the mount.
Yes, people are free to use logic and science to question the existence of God, a spirit. But atheists or those in their beliefs should write their own book based on history on the last one thousand years.
They should write about events, mistakes, assumptions, collapse, wars, etc. They must not include anything about the church. If they do, to paint the church in a bad light, they must also include the contributions of the church to progress, those the church supported and great things it set in motion.
It is true that the church made mistakes, for example, in dismissal of other ideas about the solar system.
That came in centuries of fighting ‘heresy’ but the church did not stop the progress of science – in general, neither did it affect space exploration when complete knowledge for progress was ripe.
True Christianity is never the problem of the world. It is possible that people misinterpret the scriptures, speak or act in defensive ways against obedience to Christ, or make mistakes, but the real problem is always something else – not Jesus.
When some people are sometimes in crisis, they often think what they need now is not Christianity.
They often forget that no matter their problems, there are problems they don’t have. They often also forget a time they had power to do whatever they chose.
Christ came out of the purest of love. It may be hard to comprehend. But God is love.
So much energy is expended to question Christianity, forgetting that discrediting the faith of the good news that preaches pure love, joy, peace, patience, kindness, goodness, faith, gentleness, self-control, makes some hate doing any right thing associated with Christianity.
Through history, the absence of the pure morality of Christianity worsens major collapse.
In the last millennium how did problems or non-problems got worse with these headers: sexual immorality, moral impurity, promiscuity, idolatry, sorcery, hatreds, strife, jealousy, outbursts of anger, selfish ambitions, dissensions, factions, envy, drunkenness, carousing, and anything similar.
The philosophers of the enlightenment, who thought they knew enough to question the Scriptures, didn’t have the know-how to develop modern technologies, even if they had vague imaginations.
Still, many will not accept the truth in the scriptures, in spite of how limited knowledge is.
Assuming modern day science can solve all problems, answer all questions, cure all diseases and cover every ethical weakness, one aspect of frail knowledge is economics.
Economics, touted as the shaper of free enterprise, has required many individuals or businesses to do all sorts of unethical stuff, or things that cannot be reported, just to survive. So, while it is true that economics is the jewel, sticking with it to have a sustainable business has been tougher for many than could be said. Yet, no adjustments in economics against these extra factors, to make the laws of economics provide new ways to play by the rules, and not fail, or make huge losses.
Also, there is no way that knowledge or new massive theories of economics can be designed to make illegal drug trade disobey the laws of demand and supply, as another way to fight drug overdose – growing across, including the budding acceptance of micro-dosing.
The natural selection of free market economics has rendered many people near useless, because they don’t have the value that makes them qualify for jobs, or get better working conditions or perks.
Universal Basic Income – a budding policy proposal, though could really be useful – won’t fill the void when many in a population have nothing to do, seeming like an unwanted economic conscription.
So, how would everyone – of age, become valuable to the labour market, in diverse ways, to make them fit into roles, or provide a channel for what they can do or join.
There are no new – major – economics ideas on these, looking into the field to shape and reshape known flaws. Lots of papers make the case for designer free stuff, but if people – skilled or unskilled don’t fit, no free stuff will change much, in unpredictability of what those who are left out would do.
Yet, many assume the supremacy of knowledge when economics, a major area of knowledge is starving of ideas that are as important to how the world would be better, with less strife, wickedness, envy, greed, etc.
It is possible that the reason there are no ideas on what to do with the ‘unemployable’ or under-employed people across countries is because the knowledge has not been released.
Yes, it can be argued [against] that knowledge is released from anywhere, but what would have stopped the innovations and change in the Renaissance to have happened in the millennium before? Also, why was it that some imaginations of that time only became technically possible centuries later?
Is it not possible that with centuries is knowledge released, or knowledge increasing?
Also, is it not possible that there are often two ends of knowledge released, or as knowledge increases, unanticipated problems show up, or another end of dangerous knowledge also follows?
If knowledge increases, and some ideas are unavailable now, aren’t they likely in eight centuries?
Also, if some of the smartest thinkers were alive during the Bubonic Plague(s) and star scientists during the 1918 flu, yet they could not contrive something fast to stop the deaths, is it not possible that most scientists can only think what they can think, or do what they can do, not everything?
In general, if knowledge increases, and knowledge is released, and those coming will be able to ‘see’ those in history and probably know better, why can people in any century be able to conclusively say the resurrection of Christ, the Savoir does not match their limited reasoning?
[2 Peter 3:8, But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.]
The United States: The United States is likely to remain the dominant power for another century, and probably beyond. But it is likely a remote advanced country in the South could need its help in a crisis and some Americans would move there, and may be settle but would likely be a place for majority of the future Americans mid-M2, if things change.
Europe: Domination and power is likely to return to Europe within the first half of this millennium. It is easy to guess that authority would be in Germany, but another country hard to predict may emerge.
Middle East: The Arab Spring was like a warning to what would come for the region this century, as it may have its own religious reformation, new states, and those who would take out grievances on their own people. It is also likely that at least one major country would overplay its power for religious intolerance, with oppression of others, but result in a major war – breaking the country. It is also possible there’ll be major powers to become foes occupying another’s territory – in the next century.
Others: There might strange natural disasters in some places, as climate change becomes ‘normal.’ Some places will get to a point of progress that their poverty won’t matter. Some would beat poverty. Other will remain in poverty. Some would have pandemics within their space. Some would be neutral zones in pandemics. Some would become spaces where others would build a new country. Some would face major secessions. Some would become armed republics. Some would become regions of intense conflict, etc. in the coming years and hundreds of years.
Technology: It is likely that another existence that will become as intelligent as humans will be an animal. If it’s an animal, it may not be domestic or what can be easily guessed. It is unlikely that a general intelligence will be Artificial, or computers. The dream of Artificial General Intelligence is likely to be on the radar of engineers, but if not elusive, may not be necessary.
The weakness of technology is already false information, fakes and conspiracy theories. These will be the Achilles heels of tech hamstringing progress, far more than the church ever tried to. There will also be lots of misdirected and misguided developments that will become troublesome. There might be so many covert sciences – throwing out ethics that will lead to mistakes, or for use as deterrent.
In this century at least, new models of whistle-blowers and privacy breaches will weaken trust in technology, institutions and make many distance from it.
Though technology will bring new great innovation easing lives and helping people, but just like legal notices are clear from the start, so will ethics and transparency have to be extremely clear from the beginning, almost to a painful point.
Science will have unexpected collapse of certainty, where scientific instruments or proven knowledge will be erroneous – in the face of problems. For example, the initial rapacity for mechanical ventilators, for COVID-19 patients, until it didn’t matter to keep many alive.
Though more old diseases will get curable, mutations and replications are likely to become more worrying. Adjustments to green energy are also likely to grow.
Psychology: The world is already in a collapse of mind and behaviour. Lots of people are in a crisis of emptiness. Some are nominally depressed and others have anxiety and other disorders.
Dependence on technology is likely to make this century one of failure for psychology in a manner resulting in all kinds of mind and behavioural suddenness and actions that cannot be explained.
There will, at least, be a century of great psychology, probably from 2250, or beyond, that would look back to this era, and wonder how a people became crushed by their own invention, while thinking they were living in the best time to be alive.
Though psychotherapy will take new forms, and more people will find ways to keep their minds light, but, place in history and usefulness for the future can become pivotal in easing anxieties for people.
Also, for lots of people, pornògraphy will become a recruitment tool for homòsexuality.
Many would be triggered by images of something else, or what another experience would bring – after exhausting satisfactions that always becomes linear.
People addicted to jokes and memes or seeking entertainment always from their smartphones will gradually be eroded from choice cognition and be taken over by something else, whatever it may be.
Drug use and overdose will enter into another territory as mind collapses and many behaviours become undefined. Drug use will lead to an unprecedented amount of ‘waste’. Though, a way to heal for many will be when they see extremes that happened to someone they know, or a different presentation.
Atheism: There will be an explosion of spaces for atheists – online and offline – till at least mid-century this decade, especially as psychology collapses and [what people cannot understand] befall personal lives of many.
But atheism spaces will be crippled by failure of patience where many would see what wrong decisions they took because of lack of Patience – a fruit of the spirit in Christianity.
Also, some members will watch with disgust the lack of wisdom of many of their leaders. Also, they will be surprised by the rejection of doing things right because of their larger belief of nothingness.
Lots of confidences of the atheist teams will fail suddenly, making many reflect on [the outsized way they rated] their strengths and knowledge.
There will also be individuals, who wished for something, and it happens, or wanted something and they got it, but later found no lasting satisfaction.
For example, some people wanted a total collapse before COVID-19, they got lockdown, yet became anxious and panicked.
Some also wanted freedom, or a desire, or a kind of drug, sex, or anything, they got it, yet was not the answer to their emptiness.
There will be lots of fatigues in their community, with deceit, envy, anger, those who breakout will be persecuted.
There is likely to be dedicated factions of atheisms, from general against all religions, to specific. Yes, it seems most atheists are against Christianity, but many would probably focus.
There will be those who will emerge with new thoughtful questions and logic, to initially create new waves, but will always be impaired knowledge.
Since atheists claim to be curious, they can read the Book of Job from Chapter 3 till the end, then come back to read Chapters 1&2. If they cannot find answers there, they can read Psalm 1 – 50. To understand [that] whatever they say isn’t new, also to place why they hate God – love of sin or life’s troubles.
Space: It is possible that man may make Mars this century, however necessity and sustainability could continue or limit that exploration. Within this next one thousand years, it is likely that an unknown planet or star could fly by, defying established theory on distant stars or gravitation, or all the work done to look for life on other planets.
It is also possible that lots of talents and resources that would’ve been useful in revolutionizing economics, etc. will be spent to seek distant astronomy, but won’t yield much after decades.
Judaism
Judaism will enter into a golden age, with its people in major positions and general balance. Also, Israel will benefit from some collapse that may happen in places within its region, expanding its territory and getting genuine conversions.
Catholic Church
People have different interpretation from the Scripture from many of the practices of the Catholic Church. But it is likely that the Lord God Almighty has a covenant of mercy with the Catholic Church, probably [because] the Church was instrumental to Church history prior to Protestant Reformation.
No one can judge the church, except Christ.
If committees in the Catholic Church were to guess what the future may hold for the Catholic Church, it is possible their submission may include that a major crisis may happen that will lead to power sharing of leadership of the Catholic Church with a leader or more of major Pentecostal Churches.
This, in the guess of the committees, may come as a way of forced restitution as God forgives the Church for several errors in the past centuries.
God decides, not committees, or any guess, but if that would happen, it may also involve losing some choice ownership in locations to the Pentecostal Church or Churches.
But in a recommendation, the committees may say towards restitution, intense collaboration with leading Pentecostal Churches, even if to the point of opening up its buildings for worship services, and collaborations on challenges facing the world.
Ultimately, the Catholic Church should keep crying to God, relentlessly for mercy, for so many mistakes of past centuries, and the Lord should remember His covenant with the church.
[Psalm 130:4, But there is forgiveness with Thee, that Thou mayest be feared.]
Also, the Catholic Church has been told by many before and starting from the Reformation about their scriptural misinterpretations. Churches needs to pray – in groaning – to Jesus to show and correct their mistakes and to have mercy so they can make the changes in obedience to Christ alone.
Christianity
This century – at least, will be one of more closet Christians than can ever be measured. The collapse of psychology will be so devastating, mindfulness will be helpless. So many will seek Christianity answers and covertly obey.
So, it will be important to continue true preaching because the word of God does its own work – even if online video views are small, or it seems like no physical crowd, or low metrics.
Religions around the world will often refer to their imitations of the Scriptures as a way to become epicentres of morality.
But within this millennium, it is possible that there will be religions that will mix Christianity and others in what they will say are the way. The only religion that will not [be used] for this mix is Judaism, because of its similarity. But the true word of God is the truth.
There will also be people who will be ready to accept Christ even if the questions are not answered in a way they want, like why is there suffering? Or how really does prayer work?
Also, churches need to try and answer the hard questions, multiple times, with enough realness – of impossible problems many face. Churches must always insist on looking unto Jesus – permanently.
True Christian Churches must be so transparent.
They must also preach obedience always, but with love and hope.
Through the scriptures, the Lord God can save or call anyone, but a common factor is how God loves obedience. There is no other way to carry one’s cross and follow Christ than to [trust and] obey.
Churches have to be more tolerant of each other, minimizing criticisms over who misinterpreted what Scripture because on the day of trouble criticism, like atheism, is useless.
It is unlikely that through this millennium Christianity will – generally – face the kind of persecution that the Apostles faced, after Christ.
But, if at any point the burden becomes hard everywhere and Christians unite to cry to God for mercy – the prayer that thy kingdom come. Christ may return.
Yes, that is not what is in the scriptures but if that is the prayer, with probable cause, God looks mercifully on sincere prayers for mercy, because mercy is also a nature of God along with holiness.
The word of God is the future. Predictions can be grim or lofty, but the Lord, the Creator, decides.
[Psalm 135:6, Whatsoever the Lord pleased, that did He in heaven, and in earth, in the seas, and all deep places.]
Feature/OPED
Why Nigeria’s New Tax Regime Will Fail Without Public Trust
By Blaise Udunze
Millions of Nigerian citizens are watching with cautious anticipation as the federal government begins implementing its far-reaching 2026 tax reforms. This is to say that the official assurances that the new tax regime will be fairer, simpler, and more humane, as relished by the proponents of the reforms, are being listened to by both low-income workers, small business owners, professionals, and informal sector participants.
Still, behind the optimism is a familiar worry shaped by past experience that reminds us that taxation without accountability undermines both governance credibility and the legitimacy of the tax system, thereby making it hard to believe in.
For many Nigerians, the question is not whether taxes should be paid, but whether the state has earned the moral authority to demand them, judging by the lack of accountability over the years.
The Nigerian Tax Act and the Nigerian Tax Administration Act, two of the four pillars of the 2026 reforms, came into force on January 1, reshaping how individuals and businesses are taxed. According to proponents of the reforms, particularly the Chairman of the Presidential Committee on Fiscal Policy and Tax Reforms, Dr. Taiwo Oyedele, the changes are deliberately pro-poor and pro-growth. Workers earning below N800,000 annually are exempted from personal income tax. Basic food items, healthcare, education, and public transportation have been removed from the VAT net. Small companies with turnovers of N100 million or less are exempt from corporate income tax, capital gains tax, and the new development levy. Multiple tax laws have been consolidated into a unified code to reduce duplication, confusion, and harassment.
On paper, these reforms acknowledge Nigeria’s economic distress and signal a genuine attempt to lighten the burden on the majority of citizens. However, Nigeria’s tax crisis has never been about tax rates alone.
Nigerians have lived through decades of taxation that did not translate into visible development, social welfare, or improved quality of life, as this has succinctly shown that it is fundamentally about trust. No matter how progressive, for this singular reason, Nigerians see the announcement of the reforms via a long memory of disappointment and failure, while Nigerians have increasingly become vocal in demanding accountability from government at all levels, and social media has played a powerful role in amplifying public scrutiny in recent years.
Images and videos of the alleged lavish lifestyles of public office holders and their families are alarming and circulate widely, reinforcing the perception that public funds are misused or siphoned for private gain. While not all such claims are verified, the damage lies in the perception itself since governance credibility suffers when citizens believe that those entrusted with public resources live far above the realities of the people they govern.
The Nigerian Constitution, while not explicitly mandating accountability in narrow terms, establishes in Section 14 that the security and welfare of the people shall be the primary purpose of government. The state is expected to manage the economy in a manner that ensures maximum welfare, freedom, and happiness of citizens on the basis of social justice and equality. The provisions made in Section 22 further empower the media and arm it to the teeth to hold the government accountable to the people and beyond constitutional provisions, Nigeria voluntarily signed up to global transparency initiatives such as the Extractive Industries Transparency Initiative, domesticated through the NEITI Act of 2007. Over the period, NEITI has helped improve disclosure in the extractive sector, as its mandate does not extend to tracking how revenues are spent, leaving a critical accountability gap.
This gap is most evident in the lived experience of Nigerian taxpayers. Intrinsically, the average Nigerian does not experience taxation as a collective investment in shared prosperity. Instead, taxation feels like an added burden layered on top of already crushing personal responsibilities. Nigerians generate their own electricity through generators, source water privately, pay for security, indirectly fund road maintenance through vehicle repairs, and bear healthcare and education costs out of pocket. When citizens pay taxes and still bear the full cost of survival, taxation begins to resemble organized extraction rather than civic contribution.
For instance, the stories of Mr. George and Mr. Kunle reflect this reality. Mr. George, is an earned salary worker who has personal income tax deducted monthly through PAYE. Meanwhile, George also pays for electricity, security, water, road repairs, and private schooling. What about Mr. Kunle, who is a small business owner and chooses not to pay taxes voluntarily with the belief that the government has failed to meet its obligations and other rights? Their frustration is widely shared. According to the IMF, only about 10 million Nigerians out of a labour force of 77 million are registered taxpayers. This low compliance is not a product of ignorance alone, but of a deeply broken social contract.
Over the years, successive governments have attempted to address low compliance through amnesty schemes such as the Voluntary Asset and Income Declaration Scheme. Though these initiatives temporarily expanded the tax base, their long-term impact remains questionable because compliance driven by fear of penalties or temporary incentives does not endure where trust is absent. In Nigeria, tax compliance is often compelled rather than voluntary, just as we are about to experience in this new regime, enforcement tends to replace persuasion. This approach may generate short-term revenue, but it weakens legitimacy and fuels resistance.
Academic studies on taxation and accountability in Nigeria reinforce this conclusion. While global literature suggests a strong relationship between government accountability and voluntary tax compliance, Nigeria’s experience has been distorted by weak institutions and limited political legitimacy. This should be noted by the policymakers that where citizens perceive government as unaccountable, coercion increases, collection costs rise, and evasion becomes normalized. Hence while, the result is a vicious cycle in which low trust breeds low compliance, prompting harsher enforcement that further erodes trust.
Other jurisdictions offer valuable lessons. For instance, today, a country like Sweden has one of the highest tax-to-GDP ratios in the world with remarkably high compliance rates, and this has been the norm despite imposing steep personal income taxes. The reason is simple, in the sense that transparency and visible benefits are not far-fetched. Citizens know how their taxes are spent and experience the returns through quality education, healthcare, social security, and public services. Taxation is viewed not as punishment but as a shared investment. In China, targeted tax deductions for healthcare and education similarly align taxation with social needs, reinforcing compliance through perceived fairness.
Nigeria’s challenge is not to replicate these systems mechanically, but to internalize their core principle that enables the people to comply willingly when they believe the system works and that everyone is treated fairly.
This principle is being tested anew by the recent controversy surrounding the Federal Inland Revenue Service’s (now branded as Nigeria Revenue Service) appointment of Xpress Payments Solutions Limited as a Treasury Single Account collecting agent. Though framed as a technical step toward modernizing digital tax infrastructure, the quiet nature of the appointment, coupled with limited public disclosure, has reignited fears of revenue capture and cartelization. Critics have drawn parallels with past private-sector dominance over state revenue systems, warning against concentrating sensitive national revenue functions in private hands without clear safeguards.
Former Vice President Atiku Abubakar’s reaction captured the broader public unease. He raised an alarm while warning against what he described as the nationalization of a revenue collection model that had previously raised serious transparency concerns and the Nigeria Revenue Service (NRS) has insisted that Xpress Payments is merely an additional option and not an exclusive gatekeeper, the controversy highlights a deeper issue, which authenticates the fact that in a climate of low trust, silence, and lack of clarity, suspicion. Even well-intentioned reforms can falter if citizens feel excluded from the process.
With broader concerns about governance, accountability, and democratic integrity in society, this moment coincides with it. Even the recent calls by leaders such as Rotimi Amaechi and civil society organizations like ActionAid Nigeria underscore the growing demand for responsible, transparent and people-oriented leadership as being raised from different quarters. Governance indices consistently rank Nigeria poorly on accountability, while poverty, unemployment and insecurity remain widespread. That is what, in such a context, asking citizens to trust the tax system without first restoring confidence in governance is unrealistic and unattainable.
At the core of the debate lies a fundamental moral question: when does a government have the right to tax its citizens? Taxation is not charity and it is not magic. It is a contract. Citizens surrender a portion of their income so the state can provide security, infrastructure, justice, and essential services that individuals cannot efficiently provide on their own. When this exchange functions, taxation feels legitimate. When it fails, taxation feels coercive.
No doubt, legally, the Nigerian state retains the power to tax, but morally, legitimacy depends on performance. Security is foundational. Infrastructure enables productivity. The government must understand that healthcare and education protect human capital, while transparency ensures fairness. And, when these pillars are weak, taxation loses its ethical grounding. All that Nigerians demand is not perfection; they demand evidence that their sacrifices matter.
As the implementation of the new tax reforms takes root, Nigeria stands at a defining moment. The reforms offer an opportunity to reset the social contract around taxation, broaden the tax base, and reduce dependence on dwindling oil revenues. But the point being flagged is that reform without accountability will only reproduce old failures in new forms. To buttress this further, taxation without accountability, as being practiced in the past, will invariably undermine governance credibility and erode the legitimacy of the tax system.
And, as the scripture says, you cannot put “old wine in a new wineskin.” Failure to adhere to this instruction will lead to combustion. Yesterday’s methods or mindsets on taxation will rupture new strategies, which cannot thrive or survive because of a lack of accountability.
If the government is serious about improving voluntary compliance, it must go beyond policy announcements. Hence, must demonstrate transparent use of tax revenues, strengthen oversight institutions, limit monopolistic control over revenue collection, and communicate clearly and consistently with citizens. Most importantly, it must deliver tangible improvements in the daily lives of all Nigerians.
When citizens see roads fixed, hospitals working, schools improving, and security strengthened, compliance will follow. Voluntary tax compliance is not an act of generosity; it is a rational response to trust. Fix the system, restore confidence, and Nigerians will pay, not because they are forced, but because the contract finally makes sense.
Blaise, a journalist and PR professional, writes from Lagos and can be reached via: [email protected]
Feature/OPED
Nigeria’s Year of Dabush Kabash
By Prince Charles Dickson PhD
The phrase Dabush Kabash—popularised by the maverick Nigerian preacher Chukwuemeka Cyril Ohanaemere (Odumeje)—was never meant to be a political theory. It was theatre, prophecy-as-performance, the language of shock and spectacle. Yet, as Nigeria inches toward 2027, Dabush Kabash will not just be in the pulpit, it will find a comfortable home in our politics. It will describe the collision of ambition, uncertainty, bravado, confusion, alliances, betrayals, and loud declarations that mean everything and nothing at the same time.
This is a season where everyone is speaking, few are listening, and the ground beneath the republic feels unsettled. A year where political actors are already campaigning without calling it campaigns, negotiating without admitting it, and defecting without shame. Nigeria, once again, is rehearsing power before the curtain officially rises.
As 2027 approaches, the scramble is neither subtle nor dignified. Atiku Abubakar has made it clear—again—that he will not step down for anyone. His persistence is framed by supporters as resilience and by critics as entitlement. Either way, Atiku represents continuity in Nigerian politics: a belief that the centre must always hold him, regardless of shifting public mood.
Then there is Peter Obi, still buoyed by the aftershocks of 2023, where belief momentarily disrupted cynicism. Whether that energy can be sustained, institutionalised, or translated into broader coalitions remains an open question. Charisma without structure has limits; structure without imagination does too.
Rotimi Amaechi, restless and calculating, watches the chessboard from the sidelines, never fully out of the game. Nasir El-Rufai continues to speak as though he is both inside and outside power, simultaneously insider, critic, and ideologue. Rabiu Kwankwaso, with his disciplined base and regional gravitas, remains a reminder that Nigeria is not won on social media alone.
There are new brides—fresh aspirants, technocrats flirting with politics, and business elites suddenly discovering patriotism. There are old grooms—veterans who have contested so often that ambition has become muscle memory. Everyone is at the gate. No one wants to wait their turn.
If Nigerian politics needed a parable, Rivers State has provided one. The public rift between Nyesom Wike and Siminalayi Fubara is less about governance and more about control—who anoints, who obeys, who inherits political machinery.
Like exiles by the rivers of Babylon, both camps sing songs of loyalty and betrayal, each claiming legitimacy, each invoking the people while fighting over structures. It is a reminder that Nigerian politics is rarely ideological; it is intensely personal. Power is not just about winning elections; it is about owning outcomes, narratives, and successors.
The ruling All Progressives Congress is swelling. Defections are marketed as endorsements, and numerical strength is mistaken for moral authority. But Nigeria has seen this movie before. The People’s Democratic Party once enjoyed similar expansion during the Obasanjo years, only to implode under the weight of internal contradictions, ambition overload, and unmanaged succession.
Big tents collapse when they are not anchored by shared values. Congresses meant to unify often become theatres of exclusion. Candidate selection becomes war by other means. The question is not whether APC is growing, but whether it can survive the internal earthquakes that primaries inevitably unleash.
Meanwhile, the Labour Party stands at a crossroads. The reported ambition of Datti Baba-Ahmed to run as a principal candidate raises deeper questions about succession, internal democracy, and the danger of mistaking momentum for permanence. Movements are fragile when institutions are weak.
Coalitions are forming quietly across regions, religions, and old rivalries. Old enemies share tea; former allies exchange barbs. In Nigeria, there are no permanent friends, only temporary arithmetic. North meets South. Centre negotiates with margins. Everyone is counting delegates, governors, influencers, and platforms.
But alliances without memory are dangerous. Nigeria has a habit of forgetting why previous coalitions failed: unresolved grievances, unequal power-sharing, and elite consensus that excludes the citizens. When deals are made above the heads of the people, legitimacy becomes borrowed—and debt always comes due.
While politicians posture, Nigerians are trying to understand a new tax regime, rising costs, shrinking incomes, and policy explanations that sound more academic than humane. Economic anxiety rarely announces itself with protests at first; it shows up as withdrawal, distrust, and apathy.
Every political drama in 2026 will touch the economy. Every economic policy will shape the political mood. You cannot separate the two. The tragedy is that economic suffering is often treated as background noise while political ambition takes centre stage.
So yes; this is the year of Dabush Kabash. Not because it is funny, but because it is revealing. It captures a politics of spectacle without substance, noise without consensus, movement without direction. Everyone is declaring, few are delivering.
Yet within the chaos lies opportunity. Dabush Kabash also means collision, and collisions force choices. Nigeria will have to decide whether it wants politics as performance or politics as responsibility. Whether power remains a private prize or becomes a public trust.
History will not be kind to this season if it produces only loud men and empty alliances. But it may yet redeem itself if citizens begin to ask harder questions; not just who wants power, but for what, with whom, and at what cost.
Because beyond the theatrics, Nigeria is watching. And this time, the applause is no longer guaranteed—May Nigeria win.
Feature/OPED
AI, IoT and the New IT Agenda for Nigeria’s Growth
By Fola Baderin
By 2030, more than 25 billion devices are expected to be connected worldwide, each one a potential gateway for both innovation and risk. Already, 87% of companies identify AI as a top business priority, and over 76% are actively using AI in their operations. These numbers reflect a profound shift: technology is no longer a backstage support act but a strategic force shaping economies, societies, and everyday life.
Artificial Intelligence (AI) and the Internet of Things (IoT) sit at the heart of this transformation. Together, they are redefining how decisions are made, how risks are managed, and how value is created across industries. From hospitals monitoring patients in real time to banks using predictive analytics to stop fraud before it happens, AI and IoT are moving from abstract concepts to everyday business tools.
Yet this expansion comes with complexity. As organisations embrace cloud platforms, remote work, and IoT‑enabled systems, their digital footprints grow larger, and so do the threats. Cybersecurity has become a frontline issue, no longer a technical afterthought but a pillar of resilience and trust.
The role of IT has changed dramatically. Once focused on maintenance and uptime, IT teams now sit at the centre of strategy and risk management. Cloud‑first architectures and interconnected networks have introduced new vulnerabilities, forcing IT leaders to act not just as problem‑solvers but as proactive partners in innovation.
AI is proving indispensable in this new environment. It can analyse vast datasets, detect anomalies, and automate responses at machine speed, capabilities that traditional approaches simply cannot match. Combined with IoT, AI delivers real‑time visibility across connected devices, enabling predictive maintenance, intelligent monitoring, and faster decision‑making. These are not abstract benefits; they are the difference between preventing a cyberattack in seconds or suffering a costly breach.
But the story is not only about opportunity. The rapid adoption of AI and IoT raises pressing questions about ethics, privacy, and governance. Automated decision‑making must be transparent, accountable, and fair. Organisations also face a widening skills gap, as demand for professionals who can responsibly manage advanced technologies outpaces supply.
Striking the right balance between innovation and control is essential. Security‑by‑design principles, strong governance frameworks, and continuous risk assessment are no longer optional extras. They are the foundation for trust in a digital economy.
Looking ahead, IT will continue to evolve as AI and IoT become embedded in everyday operations. Success depends not only on adopting advanced technologies, but on aligning them with business goals, regulations, and culture.
For Nigeria, this transformation is both a challenge and an opportunity. With its vibrant fintech sector, growing digital economy, and youthful workforce, the country is well‑placed to harness AI and IoT for growth. Lagos alone hosts hundreds of startups experimenting with AI‑driven financial services, while smart city initiatives in Abuja and other urban centres are exploring IoT for traffic management, energy efficiency, and public safety.
At the same time, Nigeria faces unique vulnerabilities. The country has one of the fastest‑growing internet populations in Africa, but also one of the most targeted by cybercriminals. Reports suggest that Africa loses over $4 billion annually to cybercrime, with Nigeria accounting for a significant share. As more devices and systems come online, the stakes will only rise.
Government policy will play a decisive role. Nigeria’s National Digital Economy Policy and Strategy (2020–2030) already highlights AI and IoT as critical enablers of growth. But translating policy into practice requires investment in infrastructure, stronger regulatory frameworks, and public‑private collaboration. Without these, the promise of AI and IoT could be undermined by weak security and poor governance.
Education and skills development are equally vital. Nigeria’s youthful population which is over 60% under the age of 25 represents a massive opportunity if properly trained. Universities and technical institutes must integrate AI, cybersecurity, and IoT into their curricula, while businesses should invest in continuous upskilling. Otherwise, the skills gap will widen, leaving organisations vulnerable and innovation stunted.
Ethics and trust must also remain central. Nigerians are increasingly aware of data privacy concerns, from mobile banking to health records. Embedding transparency and accountability into AI systems will be critical for public acceptance. Leaders must ensure that innovation does not come at the cost of fairness or human rights.
Real‑world examples already show the potential. Nigerian hospitals are beginning to explore AI‑enabled diagnostic tools, while logistics companies use IoT to track deliveries in real time. These innovations demonstrate how technology can improve lives and strengthen businesses, but they also highlight the need for robust safeguards.
Ultimately, Nigeria’s digital future will be shaped not only by technology but by leadership. IT leaders, policymakers, and entrepreneurs who embrace AI and IoT responsibly with a clear focus on security, ethics, and long‑term value creation. This will be best positioned to navigate an increasingly complex threat landscape. The question is no longer whether to adopt these technologies, but how to do so in a way that builds resilience, trust, and sustainable growth for Nigeria’s digital economy.
Fola Baderin is a cybersecurity consultant and AI advocate focused on shaping Nigeria’s digital future
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