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The Dialogue: Tompolo and Aziza Deity, Vows Fulfilment and the 119 Years Birthday Celebration in the Forest of the Gods

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AZIZA Deity

Asiayei Enaibo

AZIZA Father Igologolo, Aferekiripon! I dip my fingers into your pot of power to redeem my father’s vow made before your sacred altar in the days of antiquity before I came to see the light of the Earth when I was you, and now I am you, then you in your mercy made my father smile before men of this land. In your greatness, the emblem of your Lion existed in my flesh and soul, I have come in human flesh to say thank you as a gatekeeper to man and the gods.

I came through your passage, and you made me spirit in human form while you are the lion I represent here. Eferekirikpon! Igologolo! What men or human offence I have done, you can’t hurt yourself from whom I am sent to do the will I am here on Earth.

Man is nothing before you, and you are both day and night through your words, I have come to fill the vacuum in Ijaw nation. I came to build your temples on the lips and hearts of men for what I am sent for so that generations upon generations of our heritage will not go into extinction, and your values will return; that is the will of the gods and God to man. For you made me God’s begotten son to be on Earth for 119 years as it is written before I was born. Yes, the holy book said 120 years for those who are pure in heart and do thou will, and you said 119 years, Aziza, Father Igologolo, you spoke to me in dreams and made your manifestation to celebrate my birthday, so I have come to do your wishes, for I am Oweizide Government Ekpemupolo aka Tompolo, the eyes of the gods, a messenger sent to do the ancient tradition and powers of Ijaw land. I have not brought any new deity to mankind, but to bring back what was before my coming, may you watch over me above the trials, temptations and persecution of man; AZIZA, the invisible forest where men and women do not play in vanity.

A man who finds pleasure in no other things than in the temples of the gods, what has been before his coming, for he has not invented any deity than what has been in existence before him and is Tompolo, not Aziza himself? Who has come to fulfil the words of the gods in Ijaw land as a vow to be accomplished?

Thunder, light, rain, rivers, estuaries, brooks and lakes move under the command of Nature in the divine order of time, open your ears, your eyes and your mind, for this message is the through essence of your purpose on earth, in love I made you be an instrument to open the pathway for the benefits of mankind, and it is a rare thing for humans to have an encounter with the gods in human form and generation will lack nothing, and their fears have been conquered. Aziza! The left hand with a white plate, a symbol of a full nation and riches, and the right hand a Mat; when you have done all that you have to do, in peace, you have built a shelter around your people so they could rest. Yes, Tompolo has built munificent temples of all ages for Ijaw traditional heritage and worship with extraordinary foresight.

Father Igologolo!

What is beyond you is beyond you; man is nothing before the gods, and when they come to speak to humans in a supernatural form, what the mere mundane man could see is doubt; the mysteries only unfold to the one with the garment of the gods is different from the mere mortal mind.

Tompolo is a deity, Eferekirikpon; he is the air from the breath of AZIZA, men who just gathered to drink, dance and eat, questioning their ignorance in a manner of innocence. I made men bow before you, to trust and love when they plan to kill you. I, your source, have fixed the years for you are unarmed; it has never happened to the gods over what they own and watches over. When your persecutors come after you, I shall always hide you under the waters, in the forest, and in the air to overcome all adversities.

All the believers gathered again with drums, and selected singers in their numbers took the day: for Tompolo had not said anything about this mysterious birthday party; not even Kariwei could know when He Eferekirikpon is set for his father’s work, Igologolo.

“When I wish to speak, I speak.  I was not directed to speak yet,” Tompolo said.

AZIZA Deity is as old as mankind; in ancient days when man was not formed, the gods were with God when God gave them the assignment to watch over the earth and report back to Him– God, the affairs of man, men lose their consciousness in the pleasant affairs and forget about their purpose in the mundane existence. To correct this loss of man’s consciousness, the god AZIZA metamorphosed into a human form as a mystery with a special assignment in a period of 119 years to Tompolo. That is to say that in these years of AZIZA’s reign, Tompolo’s period on earth to return as a faithful representative is foregrounded. This is true in the realm of time in human existence.

Eferekirikpon

In the book of AZIZA Deity, the 119 years is not just for Tompolo alone but for all mankind, believers especially Aziza faithful, who are pure in spirit, passionate at heart and turn away from evil and wickedness will experience 119 years decreed by the gods.

Eferekirikpon! Igologolo!

The one that moves with the air, water and the land! It is actually a story whose sensibilities many will doubt as an untold mystery which came at the time AZIZA spoke to Tompolo himself in the human soul. He brought him, empowered him and manifested himself to be celebrated down the forest where the seeker-Father, Chief Osen Thomas Ekpemupolo, requested in the  Kindness of AZIZA Deity, manifested in the highest realm in the history of man the bravest, the Lion, the king that made men kings. The lion who lives in both water and the earth, whom the Queen of all Queens BINI-EBI will love in all her powers in his earthly Sojourn.

The goddess loves the gods!

Who will not find this story funny as to how the gods requested to be celebrated in the forest? What is beyond you, and when the revelations are not made to Oweizide, our human theories could infer the premises that gods operate, their frequency is higher than man’s–for they are infallible.

In every mythology, when the gods make the manifestation with those who walk in their pathway, they become supernatural.

Yes, High Chief Thomas Osen Ekpemupolo, the father of High Chief Government Oweizide Ekpemupolo, aka Tompolo, made a  solemn vow in ancient times in search of a male child in his dynasty who was at that time a traditionalist, faithful to the laws of nature, serve the gods of his progenitors in the Gbaramatu Kingdom, Okerenkoko community, yes many became fearful of Osen Ekpemupolo because of his belief in the supernatural, pour libations and set dining for the gods, a typical custodian of the Ijaw spirituality. Before the coming of the European Gospel of God, the Africans, the Ijaw of the Niger Delta region, already knew Woyin, Tamarau, Temewei and Egbesu, so dedicated that people called Osen a witch Doctor who solved people’s problems with prayers in his sacred temple. Those who believe him as Izon people hold faith in him for his morality and dedication to the gods of the land have made him naturally successful. But Chief Osen Ekpemupolo has a challenge: his wife has given birth to four beautiful girls without a male child, yes Ijaw cultural and spiritual values uphold firmly that it is the son of a man who bears the family name whenever he is no more. He possesses the heir heritage of his lineage, so the gods of the land had not failed his believers when they made sacred vows and cried unto them. The gods manifest their potent powers to humans at all times; it is so to Egbesu whatever positive thing you request, they come and make the manifestation either in human form or in the spiritual.

Yes, the deity he serves religiously prayed for people and made manifestations as people returned to his temple to say thank you to the gods for the fruit of the womb.

Yes, one day, Chief Osen, the Tonteriwei of the ancient Gbaramatu kingdom in Ijaw land, on a calm morning, left his house and his family deity and moved to the very calm forest where a deity in the Gbaramatu Kingdom where their forefathers prayed for blessings when they had pressing issues beyond their mortal understandings.

To seek answers for their needs for the gods of the land to bless them: drinks, snuff, and native chalks to speak to the great AZIZA deity,  and in mental words, prayed and dropped the items from his praying hands and heart to seek for a male child and in return to come back to honour AZIZA for whom his heritage would be preserved for generations upon generations that AZIZA would forever be in the heart of man till the end of time.

Osen returned home to join his beautiful family, the league of female children the gods have blessed them beyond the eyes of Osen–so adorable! Sologha, his wife, later conceived a child, and she gave birth to a son. And the joy had no bounds! Thomas Ekpemupolo was so happy to name his son Oweizide meaning “I have given birth to a man.” In a thankful heart, he returns to thank the Aziza deity in the forest, Osen Ekpemupolo also gave an English name to his son as Government, –Government that will take care of my entire dynasty that has unbeatable powers and influence as a government with sovereign authority both lands, waters and air will obey his commands. Eferekirikpon beyond the understanding of man, AZIZA deity is Tompolo in human form to have come to correct the mundane errors of man in the pleasant earth created by God and the gods to watch over the affairs of man to obey the moral-spiritual laws of God. Such natural laws of God made human Flesh direct other humans by using supernatural beings in the form of a human beings to guide and save the affairs of a nation.

Yes, like the Jewish book of an Avatar Jesus, so Tompolo is the Avatar of AZIZA Deity; like the Greek mythology of Deus and Apollo gods, which the likes of Socrates manifested and after completing such assignment returned with many allegations but later humans discovered that they were supernatural beings that just came to give directives to a man on earth, so is Tompolo.

Many in their complex questions have asked who Tompolo is. Why did he have so much power and influence over the affairs of the gods of the land? Why did he know much about the gods and goddesses of Ijaw land?  His humility and, his actions, his powers are only traceable to the Supernatural Aziza deity himself– for he is a god who moves with the air. What you plan, he sees; what you speak, he hears as he moves in both the air and waters. Eferekirikpon! Igologolo, the man that sees when he will Go back to his father, Igologolo. Zibaooooo! Ziba came and lit up all the sanctuaries for the gods.

Part 11

Why Tompolo Celebrated The Birth Of A Deity In The Forest Of Old In Gbaramatu Kingdom?

Have you ever seen someone who makes cakes and celebrates the birthday of a Deity in a forest?

It sounds absurd, and it looks funny, but it is a divine instruction revealed to Tompolo from the cradle of his existence.

Over the years, Tompolo Government Oweizide Ekpemupolo has never celebrated his birthday in any form since he was born on this Earth, but as he grows up with amazing contributions to the affairs of mankind, a philanthropist, a freedom fighter, a builder of a nation, a conqueror, a great hope to both the living and the death, many called him the living legend, the Lion of all lions, the gods in human form and Enaibo called him the “gods begotten son” the man with three eyes who have yes for his YES  and no for his NO. His love for transforming the Niger Delta region made him the hero we all called him. So every 12th of April, the Ijaws, the Niger Delta region, Nigeria and Africans celebrate him, and GbaramatuVoice has epitomized April 12th as the World Tompolo’s Day of Peace. People in all spheres of life celebrate him with cakes and different gifts but the celebrant in absentia.

“Only once have I cut a birthday cake at Oporoza that Mr Matthew Tonlagha organized after coming out of the many persecutions by both the Federal Government and individuals for about six years (2015- 2020), yes all the Agadagbas gathered as custodians of the pristine tradition, so I appeared once as human flesh with many pressures, and the flesh must abide by it in some occasions.”

Yes, he never appeared and jubilated like others because the gods’ ways are different from the ways of mere mortals.

So, this year Aziza, Eferekirikpon! Father Igologolo appeared before his son Tompolo with a question in a dream: “Who are you to celebrate yourself when I have not celebrated you?” Tompolo woke up from the dream and slept again three consecutive times. Tompolo said, “Father Igologolo! I know you by your voice, I know I have not celebrated myself for anything on Earth, for your will shall be done, not mine. Humanity has celebrated me on different occasions. I can’t stop them from celebrating you, the Father.” AZIZA was silent for his mortal being and said, “I have come to celebrate you like others, for you have done well, it is 119 years, and as a faithful servant, you shall be on Earth to do the work of what I have sent you. In the forest where your father took the vows before you came, that is the venue where humanity shall join you in cutting the cake they have severally cut for you. A symbolic gesture to mark your existence that I am glad for you.”

So, Tompolo woke up from the dream in three days without the knowledge of his followers; polo shirts were printed, two beautiful cakes were presented at Aziza deity at both front and back, money was sprayed as the realm of celebration of AZIZA, Eferekirikpon! Father Igologolo, so the dance and singing took the day of 5th June 2023 in the forest of old  Gbaramatu Kingdom to compliment the vows of Osen as Tompolo will be in this on Earth for 119 years.

In the thick forest of celebration, Samuel Ekpemupolo telepathically infused my soul to write this story after his Dialogue with Tompolo in the forest, and Aziza banged at my creative pen with inspirations from above and so below, so I write to preserve this history for the living Deity on Earth, High Chief Government Oweizide Ekpemupolo aka Tompolo.

Happy birthday to Eferekirikpon! Father Igologolo Aziza deity and High Chief Government Oweizide Ekpemupolo.

Asiayei Enaibo, the Talking Drum, is the SA to the High priest of the Ijaw Deities and Culture. He writes from the GbaramatuVoice media organisation

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Nature has been Sending us Signals. Our Farmers Read Them First

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Mannir U. Ringim Union Bank

By Mannir U. Ringim (PhD)

Long before the satellite forecasts and the seasonal advisories, the African farmer learned to read the sky. He watched the colour of the clouds, the behaviour of the birds, the first scent of rain on hot ground, and he planted accordingly. For generations, that knowledge was reliable enough to feed nations. Today, it is faltering not because the farmer has forgotten how to read the signs, but because the signs themselves have changed. The rains that once came in April now arrive in May, or not at all. The harmattan lingers. The river that once flooded every decade now floods twice in five years. Nature is still sending its signals; they have become harder and crueller to read.

Today, the world marks World Environment Day. This year’s theme, “Inspired by Nature. For Climate. For Our Future,” will be examined in Baku and echoed in boardrooms and headlines across the world. It is a worthy conversation, but the people who live that theme most literally will not be in any of those rooms. They are the smallholder farmers of northern Nigeria and the wider Sahel, the rice growers of the Niger basin, the cassava, cocoa, and oil palm households from Cross River to the forests of the coast. It is a Nigerian story, but not only a Nigerian one: the same signals are being read across West Africa, and in the last decade, the reading has grown harder.

I want to make a single argument on this day of World Environment Day, and although it begins in the field, it ends in the boardroom: in our part of the world, agricultural finance is climate finance. The most direct, most local and most consequential form of climate action available to the region’s financial sector is not a distant carbon market or an offset scheme negotiated abroad. It is the decision to put serious, patient and intelligent capital into the hands of the people working the most climate-exposed asset we possess — our land. Get that decision right, and we address food security, rural livelihoods and climate resilience in a single motion. Get it wrong, and we will keep treating three faces of one crisis as though they were unrelated problems.

The signals from the land

To understand why this matters, it helps to travel the land as those of us in business banking do. Across the Sahel, the desert is not a metaphor; it advances year upon year over farmland that fed families in living memory. Lake Chad — once one of Africa’s great freshwater bodies, shared by Nigeria, Niger, Chad and Cameroon — has retreated to a fraction of its former size, carrying fishing and farming livelihoods with it. In the middle belts, the rains have turned violent and unpredictable, and a single night of flooding can erase a season’s labour and a year’s income. Along the coast and the eroding river valleys, gully after gully swallows farms, homes and roads. These are not isolated misfortunes; they are the local expressions of a global phenomenon, and the people absorbing them first are the people who feed everyone else.

This is the part of the climate story we too often misfile. We log the late rains under “agriculture,” the flood under “disaster relief,” the rising cost of a meal under “the economy,” and we reserve the word “environment” for tree-planting campaigns. But these are not separate ledgers. The farmer who cannot plant because the rains failed, the trader who charges more because the harvest shrank, the young person who leaves the village because the farm no longer pays — all are responding to the same signal. In our region, climate change announces itself first as an agricultural event. We will not manage it as an environmental one until we are willing to finance it as an economic one.

A paradox of capital

Here lies a contradiction we have tolerated for far too long. Agriculture employs more people than any other sector in Nigeria and across much of West Africa, and contributes a substantial share of national output. By any honest measure, it is the foundation of the real economy, and yet, for decades, it has drawn only a single-digit share of total bank lending, which is a fraction of its weight in jobs, in food, and in stability. We have built financial systems that are, in effect, under-invested in the very sector that sustains them.

The reasons are familiar to every banker. Agriculture has long been judged too risky, too seasonal, too informal and too hard to collateralise. A farmer’s income arrives once or twice a year, not monthly; his balance sheet consists of a few hectares, some livestock, and a great deal of practical knowledge. No conventional credit model was built to value it. So, capital did the rational short-term thing: it stayed away, or lent briefly and expensively, on terms that suited the lender’s calendar rather than the crop’s. That caution made sense in a stable climate. In a changing one, it is self-defeating because the farmer who cannot borrow cannot adapt. He cannot buy the drought-tolerant seed, install the modest irrigation that frees him from relying on a single rainy season, or afford the storage that keeps a good harvest from spoiling before the market. We have been asking our most climate-exposed citizens to face the hardest conditions in memory with the least capital available to them. That is not prudence; it is a slow failure of both economics and adaptation, and the bill arrives at every table as more expensive food.

Risk is also a design problem

If there is good news here, it is that much of what we call “agricultural risk” is not a law of nature. It is a design problem, and design problems can be solved. The past few years have produced a genuinely more sophisticated toolkit, and the institutions willing to use it are finding the sector far more bankable than the old assumptions allowed. It begins with lending that fits the farmer rather than forcing the farmer to fit the facility: cash-flow facilities structured around the crop cycle, disbursing at planting and falling due after harvest. Value-chain and anchor-borrower models, in which a credible off-taker sits between the bank and thousands of smallholders, solve the scale, collateral, and market access problems at a single stroke. Warehouse-receipt systems let stored grain serve as collateral, so a farmer need not sell everything at harvest, when prices are lowest, merely to raise cash.

Around that core sits an expanding set of instruments: input and mechanisation finance to lift yields; irrigation finance to break the dependence on the rains; cold-chain and storage finance to attack the staggering share of what we grow that is still lost after harvest, losses that are, in their own quiet way, as much an environmental cost as an economic one, since every wasted tonne is water, land, fuel and labour spent for nothing. Weather-index insurance can pay out automatically when rainfall falls below a threshold, turning an uninsurable risk into a priced one, and the spread of mobile technology and farm-level data — satellite imagery, mapping, digital payment histories — is finally giving lenders an evidence-based way to assess the smallholder they once treated as invisible. None of this is theoretical; each instrument is already in use somewhere in the region today. The task is not to invent new tools but to deploy the existing ones at scale, and with discipline.

Here, agricultural finance and the climate agenda converge, because the instruments that make farming bankable are, almost without exception, the ones that make it resilient. Irrigation is an adaptation. Drought-tolerant seed is an adaptation. Healthier soils, smarter water use, agroforestry that holds back the desert, storage that wastes less — these are not optional “green” extras; they are the difference between a farm that survives a harsher climate and one that does not. The point lands with particular force in West Africa, among the most climate-vulnerable yet least climate-financed regions on earth. The global conversation has turned decisively to climate finance — Azerbaijan, this year’s World Environment Day host, carried that agenda as president of COP29 — but climate finance is not only something that happens at altitude. Its most grounded form, for us, is the facility that enables a cooperative to drill a borehole or build a warehouse. The local reality is how the global ambition gets delivered.

Shared risk, shared frontier

None of this can rest on the banks alone, and it should not. The risks are real, and the most durable way to manage them is to share them among the actors who each hold a piece of the solution. Governments set the frameworks, build rural infrastructure, and provide the guarantees that make long-tenor lending viable. Development finance institutions, the African Development Bank chief among them, with their long-standing ambition to feed the continent, bring the patient, blended capital that crowds in commercial lenders rather than out. Insurers price the weather risk that banks should not carry alone. Agritech firms and aggregators supply data and market linkages. Banks bring structure, reach, governance and capital. Nigeria has tried versions of this before — the Agricultural Credit Guarantee Scheme and the Anchor Borrowers’ Programme among them, and the experience taught us both the promise of public-private agricultural finance and the discipline it demands: such partnerships work only when they are designed with rigour, governed transparently, and judged by outcomes rather than by money disbursed.

For those of us whose responsibilities include the public sector, the most valuable role a bank can play is often not as lender of last resort but as honest broker, aligning the ambitions of government, the capital of development partners, and the needs of the farmer into structures that actually move money to the field, and the prize is larger than risk management. It is tempting, faced with advancing desert and shrinking water, to speak of the Sahel and the rural North only in the language of crisis. However, that language is incomplete and self-fulfilling. The same regions hold vast arable land, established value chains in grains, livestock and horticulture, and one of the youngest workforces on earth. When a young person can finance an irrigated dry-season crop, or a women’s cooperative can secure inputs and a guaranteed buyer, agriculture stops being a fallback and becomes a future. That shift — from relief to investment, from managing decline to financing growth — is the single most powerful contribution finance can make to the regions on the climate front line. It is also good business: the young and the underserved are not a market to be pitied, but the largest growth opportunity in African banking.

Where we choose to stand

At Union Bank, this is not a new conviction. An institution that has banked Nigerian communities for more than a century has watched the relationship between people and land change in real time and has come to regard agricultural finance not as a niche or an act of charity, but as national infrastructure — and, increasingly, as climate infrastructure. The question we put to ourselves is not whether agriculture is worth financing, but how to finance it in a way that builds resilience rather than extends credit, and how to do so at the scale the moment now demands.

The campaign behind this year’s World Environment Day speaks of the signals the Earth is sending us, and the signals we choose to send back. It is an apt frame for a banker. For too long, the signal our financial system sent the farmer was a quiet, discouraging one: you are too risky, too small, too far away to be worth our capital. The farmer heard it clearly, and many of his children left the land. We can now send a different signal.

“For Climate” and “For Our Future” are not phrases to be admired from a distance. For Nigeria and its neighbours, there are decisions to be made at home in how we price risk, where we direct capital, and whether we are finally willing to stand behind the people who have been reading nature’s signals all along. The most meaningful climate commitment our financial sector can make this World Environment Day is not a statement; it is a willingness to finance the land that feeds us, intelligently and at scale. The moment, as the campaign rightly insists, is now. Now for climate — and, just as urgently, now for the farmer.

Mannir U. Ringim is Executive Director, Business Banking at Union Bank of Nigeria, with responsibility for the Public Sector and the Bank’s Northern, South-South and South-East businesses.

He is versatile in spearheading new business development, cultivating partnerships,
and fostering healthy stakeholder relationships, with a focus on driving business growth and achieving revenue milestones.

Mannir’s educational qualifications include a PhD in Economics (focus on Financial Inclusion) from Bayero University, Kano, and Bachelor of Science and Master of Science degrees in Economics from the same institution. He also holds executive certifications from INSEAD Business School in Singapore, Kellogg School of Management in Chicago, and Euromoney in London, reflecting his dedication to continuous growth and excellence. Mannir has been an Honorary Senior Member of the Chartered Institute of Bankers of Nigeria (HCIB) since 2015.

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Nigeria’s Children Under Siege as Politics Trumps over Governance

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Tinubu Nigeria’s Children Under Siege

By Blaise Udunze

Chapter Two, Section 14 (b) of the 1999 Constitution of Nigeria (as amended) is explicit when it states that the security and welfare of the people shall be the primary purpose of government.  Hence, by every standard, the welfare of Nigerians should be the first priority of the government. What would be said if the same government had failed on this path? Judging by this rhetorical question and series of unfolding events, indications have shown that Nigeria is drifting into a dangerous territory where politics increasingly overshadows governance, and the amazing part of it is that insecurity, poverty and social despair continue to consume the very foundations of the state.

Surprisingly, this is eventually playing out when millions of Nigerians expect leadership, empathy and decisive action, the political class appears preoccupied with permutations for 2027, coalition-building, defections, endorsements and electoral calculations. Meanwhile, criminals are expanding their territory.

The horrendous, tragic kidnapping of pupils, teachers and school workers in Oriire Local Government Area of Oyo State has become one of the most painful symbols of Nigeria’s deepening security crisis. Shamefully, it would be recalled that recently armed terrorists invaded three schools in Ahoro-Esinle and Yawota communities. Yes, this might not be the first time of abducting school pupils, but one thing that is more troubling in this case is that dozens of schoolchildren and teachers were abducted, as this includes toddlers barely old enough to understand what was happening around them.

Intently looking at the incident, one vicious act is that among those abducted were two-year-old Christianah Akanbi and three-year-old Sikiru Salami, who are also not exempt from the daily torture.

The horror became even more devastating when a video emerged confirming the gruesome murder of Michael Oyedokun. He was a Mathematics teacher who had simply gone to work on a Friday morning to educate Nigerian children. He never returned home. The life of a teacher, a father and a mentor was cut short when beheaded in captivity by terrorists in Nigeria in May 2026.

His death is not merely a tragedy for his family. But the harrowing experience is that it is an indictment of a nation that appears increasingly unable to guarantee the safety of its citizens.

Let us consider the recent attack in Oyo State; this is not an isolated incident. It is part of a growing pattern that demonstrates the alarming deterioration of security across the country. And this is one harrowing and traumatic situation that might continue to heighten fear in the southwest: barely days after the Oyo school abductions, gunmen invaded Yashikira in Baruten Local Government Area of Kwara State, attacked the Emir’s palace, set parts of it ablaze and abducted ten residents. Also, of great concern is that just days earlier, worshippers had been killed and others abducted from a prayer ground in the same state.

Worst still, these nightmares have been the lived realities confronting Nigerians across Benue, Plateau, Katsina, Zamfara, Borno, Niger and other states. Stories of killings, kidnappings and displacement have become routine headlines.

The frightening reality is that Nigeria is gradually normalising the abnormal. Schools are becoming targets. Highways have become theatres of terror. Farms have become killing fields. Communities are becoming refugee camps. And citizens increasingly feel abandoned.

What makes the situation even more troubling is the growing perception that governance has been subordinated to politics.

This is to say that it has become glaring that while communities mourn their dead and families desperately search for abducted loved ones, the “sorry” situation is that public attention at the highest levels of government often appears focused on political calculations ahead of the 2027 elections.

This perception gained further traction following the Oyo school abductions. Nigerians watched grieving parents cry on television. Videos emerged showing abducted teachers pleading for help from captivity. This has triggered a negative notion, as many citizens felt there was insufficient urgency from the federal authorities in responding to one of the most horrifying school attacks in recent years.

Leadership is not measured only by policies and speeches. It is measured by empathy, responsiveness and the ability to assure citizens that their pain matters.

Section 14(2)(b) of Nigeria’s Constitution leaves no room for ambiguity. It states clearly that the security and welfare of the people shall be the primary purpose of government. Not politics. Not elections. Not defections. Not coalition building. Security and welfare.

Unfortunately, many Nigerians increasingly believe that the priorities of government no longer reflect this constitutional obligation. The consequences extend far beyond security. The educational sector is becoming one of the biggest casualties of the country’s security collapse.

The vicious incidents have brought the society to a standpoint whereby parents who once worried about examination results now worry whether their children will return home alive from school. Meanwhile, teachers who have continued to work tirelessly and still should be focused on learning outcomes are increasingly forced to think about survival.

One glaring adverse impact from all these abnormalities is that school enrolment in vulnerable communities is likely to decline as parents choose safety over education.

The long-term implications are frightening because the fact is that every child denied education today becomes a future economic liability. Every school abandoned due to insecurity creates another generation vulnerable to poverty, extremism and social exclusion. Every teacher lost to violence weakens Nigeria’s human capital.

Another aspect that is more of concern is that the abduction of children from schools represents more than a security challenge, but this is a thorough attack on Nigeria’s future. Perhaps the most heartbreaking and horrendous aspect of these attacks is the psychological damage inflicted on children. It must be established beforehand that when rescued, many victims may never fully recover from the trauma. This could be linked to, especially to the screams, the gunshots, the confusion, the separation from parents and the terror of captivity.

With the recent and past occurrences, without any iota of doubt, such experiences often leave invisible wounds that endure for years. Considering that the children who should be learning multiplication tables and nursery rhymes are instead learning fear.

The real question is, can a nation that cannot protect its children confidently speak about its future? Never! Emphatically, it should be understood that beyond education, insecurity is fueling a broader socio-economic epidemic.

Nigeria is already grappling with one of the worst affordability crises in its history, which also depicts the continued governance complacency. Talking of the removal of fuel subsidy and exchange rate liberalisation, inflation has eroded purchasing power, while food prices, transportation costs, rents and utility bills continue to soar, and worse off is the skyrocketing price of cooking gas.

Yet insecurity is making the crisis even worse. Farmers cannot access their farmlands. Harvests are disrupted. The country has witnessed the rural economies collapsing heavily. The resultant effect is that food production has continued to decline, and supply chains are increasingly vulnerable. The result is predictable because the simple arithmetic is that higher food prices, worsening hunger and deeper poverty.

The level of security collapse has shown that many northern farming communities, bandits now function as parallel authorities, imposing levies and determining who can farm and who cannot. This directly impacts food availability in urban centres hundreds of kilometres away.

Thus, insecurity is no longer merely a security problem; the truth is that it has become an economic problem, which is developmental, educational, and humanitarian. And ultimately, a governance problem.

The inability to effectively confront insecurity also raises difficult questions about institutional capacity.

As public affairs commentator Leonard Umunna recently observed, weak institutions produce weak outcomes. Corruption, poor accountability and ineffective governance structures have collectively undermined the state’s ability to deliver security and development.

Some of the terrifying truths Nigerians must take into cognisance are that when institutions become compromised, citizens lose confidence. Also, when accountability disappears, impunity flourishes, as the same applies when governance fails, criminality fills the vacuum. One truth that cannot be argued is that the vacuum is becoming increasingly visible across Nigeria.

The irony being experienced today in Nigeria is that while political actors are preparing intensely for 2027, the very foundations required for democratic stability are being eroded.

The terror and anxiety are definitely obvious, and the fact is that democracy cannot thrive in an environment of widespread fear.

Citizens who cannot travel safely, farm safely, worship safely or send their children to school safely are unlikely to have confidence in democratic institutions.

Perhaps, some ought to translate these messages to those at the helm of affairs in Nigeria that security is the foundation upon which every other national aspiration rests. And, without security, economic reforms become ineffective. Without security, educational investments become vulnerable. Without security, foreign investment declines. Without security, national unity weakens. Also, another underlying fact is that without security, democracy itself becomes fragile.

The well-known truth, which is quite unfortunate today, is that Nigeria’s challenges are not insurmountable because the country possesses the manpower, resources and institutional structures necessary to reverse the tide.

What appears lacking is the political will, urgency and strategic focus required to confront the crisis comprehensively.

This moment demands more than condolences after attacks. It demands intelligence-driven operations. It demands stronger coordination among security agencies. It demands improved local intelligence networks. It demands accountability. It demands institutional reforms. Most importantly, it demands leadership that places governance above politics.

As Nigeria inches toward another election cycle, political leaders must recognise a simple truth, and that truth is that there may be little value in winning elections in a nation increasingly overwhelmed by insecurity, poverty and social fragmentation.

The pursuit of political power cannot become more important than the survival of the republic itself. The death of Michael Oyedokun should haunt the conscience of the nation. So should the tears of Christianah Akanbi. So, should every parent be afraid to send a child to school? So should the pain of every community living under the shadow of terror. Nigeria is at an intersection; it has reached a tough moment where important and critical decisions must be made.

One path leads to deeper insecurity, educational decline, economic hardship and national instability. The other requires courage, responsibility and a renewed commitment to governance. The choice should not be difficult.

For if politics continues to take precedence over governance, the greatest casualty may not be any political party or administration. It may be Nigeria itself. The country is redeemable, and there is still hope for a better Nigeria.

Blaise, a journalist and PR professional, writes from Lagos and can be reached via: bl***********@***il.com

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Facing the Reality of Inflation in Everyday Life

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Timi Olubiyi Reality of Inflation

By Timi Olubiyi, PhD

Currently, many are passing through one of the most difficult times due to inflationary pressures. From transportation to food, electricity, healthcare, school fees, rent, and communication, the rising cost of living has altered the daily experience of millions of households. What used to be considered necessities have now become luxuries for many families. Across the country, the average citizen is under enormous pressure to survive amid worsening inflation, shrinking purchasing power, and economic uncertainty.

While inflation is a global phenomenon, the Nigerian experience has become particularly severe because of the combined effects of fuel subsidy removal, exchange rate volatility, high transportation costs, insecurity in food-producing regions, and weak wage growth. The reality of petrol selling at nearly N1,400 per litre in some parts of the country has significantly changed household economics and business sustainability. The consequences are visible everywhere in markets, offices, homes, schools, hospitals, and on the streets.

In practical terms, transportation fares have more than tripled in many cities within a short period. Food inflation has equally become alarming. Bread, eggs, cooking gas, yams, tomatoes, beans, and other staple foods continue to rise beyond the reach of average Nigerians. Electricity tariffs and telecommunications costs have also increased, while rent in urban centres keeps climbing. Unfortunately, salaries and wages have not kept pace with these realities. This is perhaps the greatest crisis confronting workers and small business owners today. Many employees still earn wages negotiated several years ago under entirely different economic conditions. Yet the value of those salaries has been severely eroded by inflation. In real terms, many workers are poorer today despite remaining employed.

The truth is that the salary structure available now can no longer effectively support decent living standards for many households. Even professionals with stable employment now struggle to meet basic obligations. Civil servants, teachers, artisans, small traders, entrepreneurs, and even middle-income earners are feeling the weight of the economic squeeze.

For many families, survival now depends on borrowing, reducing consumption, postponing healthcare, or sacrificing savings and investments. More troubling is the psychological effect of this prolonged hardship. Economic pressure is increasingly and significantly affecting mental health, marriages, productivity, and social stability.

Anxiety, frustration, depression, anger, and emotional exhaustion are becoming common experiences among citizens trying to survive difficult conditions. Difficult times and hardship often fuel marital conflicts, domestic tension, and reduced emotional well-being. In workplaces, economic uncertainty lowers morale, concentration, and productivity as employees struggle to cope with transportation costs, food, and other basic needs.

In fact, many people now live permanently in survival mode, uncertain about what tomorrow may bring. Businesses are equally under pressure. Rising operational costs continue to threaten sustainability, especially for small and medium-scale enterprises. Diesel prices, transportation costs, imported raw materials, electricity bills, taxation, and weak consumer spending have reduced profitability across many sectors. Several businesses have downsized operations, reduced staff strength, or shut down completely. Others remain in operation but merely struggle to survive.

Consequently, the era when a single salary could comfortably sustain a family is gradually disappearing in Nigeria. One of the clearest lessons from the current economic climate is that relying solely on one source of income has become increasingly risky. Economic realities now require individuals and households to think beyond traditional salary structures and embrace income diversification. In fact, multiple streams of income are no longer optional; they are becoming a necessity for financial survival and resilience. Families that depend entirely on one monthly salary are highly exposed to economic shocks, inflation, job loss, or business disruptions. The harsh reality is that even regular employment no longer guarantees financial security.

Therefore, Nigerians must begin to intentionally explore additional income opportunities that can complement existing earnings. This does not necessarily mean abandoning primary jobs or businesses, but rather creating alternative sources of income that can provide support during difficult times. Technology and digital platforms have made this more possible than ever before. Social media, e-commerce, freelancing, online consulting, digital content creation, virtual training, and remote services now offer opportunities for additional income generation.

Many professionals can monetise their knowledge, experience, or talents through side engagements without compromising their primary employment. In a way, passive income opportunities such as agriculture, cooperative investments, real estate, dividend-paying stocks, mutual funds, and small-scale trading can help cushion economic shocks over time. Land acquisition, for instance, remains one of the most reliable long-term stores of value in Nigeria despite current economic challenges. Assets that appreciate over time can provide financial protection against inflation. More so, living below one’s means may no longer be a matter of choice but a practical necessity under present realities. The culture of excessive social competition and pressure to maintain appearances despite declining income can worsen financial stress. Economic survival today requires financial honesty, discipline, and strategic planning.

In conclusion, the current economic realities in Nigeria demand a shift in mindset, financial behaviour, and survival strategies. Fuel at N1,400 per litre is not merely an energy issue; it affects transportation, food prices, school fees, healthcare costs, business operations, and overall quality of life.

Inflation has redefined daily living for millions of Nigerians. Therefore, building multiple streams of income, improving financial literacy, embracing prudent spending, and investing for the future are no longer luxury ideas but necessary responses to economic realities.

The truth is simple: depending solely on salary income in today’s Nigeria may no longer be sufficient for financial stability. The earlier households adapt to this reality, the better positioned they may be to survive and thrive despite the challenges ahead. Good luck!

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

Dr Timi Olubiyi is an expert in Entrepreneurship and Business Management, holding a PhD in Business Administration from Babcock University in Nigeria. He is a prolific investment coach, author, columnist, and seasoned scholar. Additionally, he is a Chartered Member of the Chartered Institute for Securities and Investment (CISI) and a registered capital market operator with the Securities and Exchange Commission (SEC). He can be reached through his Twitter handle @drtimiolubiyi and via email at dr***********@***il.com for any questions, feedback, or comments. The opinions expressed in this article are solely those of the author, Dr Timi Olubiyi, and do not necessarily reflect the views of others.

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