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The Phenomenal Tompolo: The Book of Nature and the Meritorious NUJ Award of His Sense of Patriotism

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Tompolo Meritorious NUJ Award

By Asiayei Enaibo

Splash of fishes on the surface of the river, up and deep down again to eat from the offerings, birds perched on the dining of the gods and eat from the delicacies set by the high priest before Oporoza waterfront, the same way God and gods provide for us.

One man with a keen sense of his roots accepts nature and every other thing is added unto him. Nature in its abundance of wealth revealed its powers to Tompolo. Humanity must adore him as he adores nature.

“Tompolo, the book of Nature and Nature, is a phenomenon. Tompolo is a mystery beyond human speculations”-Enaibo

Let me also draw the thought lines of authors of great minds as Tompolo is a book of nature and a phenomenon to aid my thoughts on this chronicle of the most wanted man and the most celebrated living legend and deity in the Niger Delta at all levels of open declaration as I have written the book of Aziza Eferekirikpon in his Dialogue in the forest of the gods, Saimuzobou, the place of his existence and abode before he took the form of a human for the vows of his mother and father to become Oweizide on Earth for that Ijaw man to be liberated at the Turbulence age of the Ijaw Nation.

“Nature is the source of all true knowledge.” –Leonardo da Vinci

“A walk in nature walks the soul back home.” –Mary Davis

“Choose only one master—nature.” –Rembrandt.

The phenomenal Tompolo gives life to the ancient consciousness of the Ijaw Spirituality and development and peace of mind through his call to Nature. Dr Government Oweizide Ekpemupolo, aka Tompolo, is a book of nature. He is at one with the gods of the forest, Barugu., Agbinibor, Aziza, Oyain, Okonoweibousinghan; he is at one with the gods and goddesses of the sea, Bini-pere, Peremobo-ere Eneokubafere, Osuopele and Bini-ebi Madinorbo; he is at one with the gods of the air, Owei-Egba, Aziza-Egba.

Yes, nature lives in his soul and body with a high sense of human passion. Many times, human beings in their high state of ignorance plan to destroy nature, but nature cannot be destroyed by man. Tompolo is a book of nature that cannot be destroyed by man; those who walk against nature return to find solace in what they plan ignorantly to destroy, and nature is Tompolo.

His Tantita has restored the once-destroyed environment, polluted by the activities of unconcerned humans about the beauty of nature. Those whose souls are part of nature as a phenomenon help to build it to its original state, and that man is Tompolo.

Setting phenomenal elements exists in human form beyond the mere thoughts of man. They are unusual, mystical, cryptical, and at every time a doubt to those who are far from the realities of such beings. The supernatural elements of Tompolo are phenomenal.

As in ancient times when people travelled to Egypt and Greece to study in their mystery school of philosophy beyond the ordinary, that phenomenon ascended master Tompolo in Oporoza, built the lost knowledge and regained the paradise of old, bringing it back to the Ijaw spiritual archives in the contemporary age.

The phenomenal Tompolo wrote in the book of Aziza Deity that Aferekiripon is a supernatural being, a deity that came to free mankind at this age of turbulence in Izon land for a specific assignment and disappears to complete the prophecy of old to Ijaw land. His abhorrence to material awards and honour, which he considers discomforting to his being–like when people celebrate his birthdays– he distances himself from the maddening pleasure of the soul like his Spirit being once told him, “Who are you to celebrate yourself when I have not celebrated you 119 years soul in the hallowed forest of  Daumapere Aziza?”

Someone who has a heart of forgiveness even in front of those who have agreed to persecute him. Tompolo will tell his disciples to leave them to their thoughts. They do not know what they are doing.  Some have confessed and slept off. By seeing his face of nature and a man who has detached himself from materialism to spiritualism, what else can harm him? He is Egbesu beyond destruction.

Someone who distances himself from social functions to spiritual functions alone, worships, and offers sacred sacrifices is beyond the diabolic plans of man. Pour libations, drums, and dance with a mysterious masquerade of spirit, his purity kindness, and friendly spirit disposition are beyond what one can study in any school of philosophy. Like schools’ studies and written books of the Dialogue of Socrates, Plato and Aristotle–that same assignment Enaibo Asiayei is doing an unconscious assignment.

That Tompolo who deprived himself of the pleasures of the mundane world and builds houses for people and does not have a house for himself, only builds magnificent temples for the gods of his forefathers and dwells there as his finest achievement is a phenomenon as a demigod on earth. He has no car and walks barefooted to his sacred shrines to pray for the Ijaw nation, and Nigeria as his only country of all hope. What manner of man is Tompolo?

As he is a book of nature, with unparalleled knowledge of spiritual values, economic knowledge, political sense, and world security expert, he is an institution of cultural heritage,  he is a toga of tradition, social value, humility, tolerance, consistent, focus, knowledge and wisdom which he has acquired through Nature as Aziza deity. He has never been to school, but he is a historian and an anthropologist. Tompolo is a book of nature.

Tompolo is Aziza Deity, the king of the great beyond which no man can harm, Eferekirikpon. Father Igologolo appeared once in human lifetimes to correct what had been wronged in centuries, he came to correct an age going amiss. Like the Jews were expecting the coming of their Messiah, they didn’t know when the messiah came until the Messiah ascended as Lord Jesus Christ before they knew, and this is a test to Ijaw Nation and the Neglected Niger Delta people.

Tompolo is the grand master of Egbesu Deity.

The godhood of Ijaw spirituality, the high priest of Agbinibor Deity, a god of war and protection, the high priest of Peremobo-ere Eneokubafere goddess, the messenger of Wealth of Bini-ebi Madinorbo, the High Priest of Queen  Bini-ebi Madinorbo goddess twisted in love and marriage in the sea of River Forcados,–that man who has revived all the Deities in Gbaramatu Kingdom and Ijaw land, built sacred golden temple’s of worship and sacrifice, libations to commune in the realm of the spirits to bring development that had long been forgotten in Ijawland– Tompolo not the Nature of a seasoned phenomenon?

Someone who didn’t go to school but through universities trained thousands of students to PhD levels and has a foundation called the Tompolo Foundation to take care of people medically. For he knew that the government would not provide these things to the deprived Ijaw people, and pay for their medical bills from different parts of the world – an assignment oil companies and the Government failed to do. Tompolo builds on it to create a soft landing for humanity at all levels. What manner of man is Tompolo? A phenomenal deity in human form!

He brought back all the ancient Deities of development and progress that had distanced themselves from the Ijawland– making unusual progress in their various communities.

These powers were bought from our fathers and sold to white people for science and technology. Yes, the deities of our land are the science. Our lack of care for these powers lost our development in time but regained through Tompolo. Those who doubt this revelation will see the Gbaramatu Kingdom in the next ten years and will know the reality of what form the science of development in foreign countries will see in Gbaramatu. As many people are already fighting their minds, why everything is Gbaramatu? It is a mindset of those who have failed themselves. The gods took the science of development as they followed their master Tompolo.

Let me count a few on the list: Ibolomoboere, Ziba Opuoru of Ijaw Nation, the mother God of creation and power, has brought peace, harmony, and development, Barugu Agbinibor Deity, Aziza-Egba deity of Oporoza, Amaseikumor, the king of all Masquerade all in Oporoza, has transformed man and the Community, Ade-ere Opuasain, Nanabodiseimugha of Kokodiagbene, development beyond the expectation of men in the community, Okonoweibou-Esinghan deity, Amadifiye, Tinbai Deities of Kuritie Community, yes Ogoni deity, Aziza-Egba, Ekeremor Egbesu of Kunukunuma is another  spiritual and physical rapid transformation,

Binipere, Oweiseimor, Sarabobou Deity in Sarabobouwei is another power of wealth. Biagbene Deity, of Benikrukru Community, and many more are the journeys of transformation, from the Niger Delta struggle, emancipation and resource control that led to the creation of Government parastatal and agencies that have benefited the Niger Deltans. He brought Maritime University through the agitation, the Ministry of Niger Delta Affairs (NDDC) state agencies, and others.

He brought the school to educate his people, and the Federal Government of Nigeria declared him wanted after they failed to implement the blueprint of the presidential amnesty document. Yes, Tompolo didn’t discontinue his true dignity to save his region and went to the gods to fulfil his mission.  Yes, more awards are coming, but soon, he will not accept them because Aziza is not pleased with human ceremonial activities except the invocations of mastery drums in their temples of old.

The same university he brought that the government declared him wanted was the same university that gave him an honorary award of PhD in Education. Is Tompolo not a phenomenon?

Nigeria, in the age of Turbulence in the economic meltdown through the oil sector, sent all their best security personnel to safeguard the government facilities. The personnel did trade by battering their right security way to oil thefts and bunkering in Nigeria. The economy was no longer safe, so who could save Nigeria, the Deity himself? AZIZA, Eferekirikpon, whom they once knew the capacity through the ages of his determination, struggled with the era of Global West for Nimasa waterways with all sense of patriotism, failed leaderships don’t work with patriots.

The federal government maliciously confiscated his company on no account, and they came like Nicodemus at night. How can this country’s economy be revived? Verily, they sought the face of the grand master Tompolo as many betrayals stood his way. The gods fought his fight like the way Amasa was tormenting Israel in their ignorance.

Today, Tompolo’s Tantita Security has come to save Nigeria. Yes, during the time of election,  presidential aspirants, and governorship candidates will go and visit Tompolo and what the Aziza accept in the forest of the gods manifests the science of development as their secret of advancement in technology and development. The world has yet to visit Tompolo, the miracle man of nature

The man Tompolo has distanced himself from mundane man to a god called Aziza as his progenitor in the forest of the gods that a time will come when he will disappear from the world without a trace to complete his purpose here on earth.

When the federal government gave him the contract to secure national assets, where parastatals failed, Tompolo breezed the gap and curbed oil theft, his transparency and accountability, and cabals raised against him. This man is called Tompolo. When all failed, Aziza appeared to correct what he was sent to do.

All federal lawmakers came to honour that unusual phenomenon from Abuja. Yes, Tompolo is another Jesu” or Socrates of that era of truth, morality, and discipline as a Philosopher King.

Yes, the Nigerian Union of Journalists is the watchdog of human society, like a mirror of life. On different occasions, they have honoured Tompolo. The fourth realm of the Estate came from near and far to meet Lord Tompolo to give a meritorious award of honour, yes, to Government Oweizide Ekpemupolo, he is not comfortable with such honours. The honour he has for himself is to be at the temples of his sacred deities, not this mundane mindset of countless awards without true self-conviction of patriotism Tompolo often says, “I do not have anywhere to call my country, Nigeria is my home, let us join patriotic hands to build Nigeria and save our environment.” His sense of nature as a phenomenon is always perceived when he speaks about Nigeria as a country.

I rejoice with my father and leader who declared his birthday not to be celebrated any way in the world but only in the forest of Aziza deity and told people not to inconvenience him with awards here and there but to worship the gods of his forefathers and be a benevolence spirit to humanity, should be honoured.

Tompolo and Awards

Tompolo beforehand has been a man of total commitment, and integrity, and an outstanding leader. As the Grand Officer Commanding (GOC) at the peak of the Niger Delta struggle for emancipation, development, and resource control before and after the presidential amnesty, Tompolo is still the Tompolo, he has not politicized himself as one of the pillars of the region. Yes, in the human world, the transformation of a country and region is done by men with a committed sense of patriotism, and nationalist consciousness. America was built by humans, and the Niger Delta region can also be built by Tompolo, with other sincere-like minds, not hypocritical ones.

The Sun Newspaper, 17th of February 2024, deemed it fit to award Tompolo a prestigious award: “Courage in Leadership”

Who else dares to confront one of the most corrupt arms of the Nigerian economic sector, the crude oil that feeds the nation?

Everybody is interested in themselves, but Tompolo’s Tantita has the courage in leadership to curb oil theft in the Niger Delta region and block the nostrils of cabals, is not courage in Nature?

On the 2nd of March, NUJ inducted Tompolo into the Hall of Fame, and those who came to award him brought themselves to Tompolo’s Hall of Fame and generosity as it is written in the book of Aziza Deity. It is part of the human sense, so he humbly accepted it.

As a cultural journalist in the Niger Delta region, I have never met a man in any form of worship as generous and charitable as Tompolo–men, and women who are in the African faith, worship with Tompolo see him as their god on earth. To me, he is the kindest of all–loved by both spirits at all spheres and mankind.

 Tompolo and his high priest will do thanksgiving with millions of Naira, worship and dance to the gods of their forefathers, eat and drink, and monetary appreciation to dancers and drummers. All-inclusiveness shares all the money that you see at every live coverage by GbaramatuVoice is shared back to everyone who came to worship and daily people are happy–men and women– souls elevated, he made this as his private way of life and as many faiths tasked their members to sow seed building a house for the Lord, but Oweizide builds a house for the gods alone. Charity is Tompolo.

This is the unwritten activities of Aziza as the godhead, noiseless.

I will refer my readers to the Dialogue of Aziza written by Asiayei Enaibo

Tompolo is a phenomenon. His existence is to correct and put in place what the ignorant mind of the foreign religion has on the mindset of our people and to bring them back to regain the lost paradise of the African traditional institution, beliefs, cultural values and morality of mind.

Humanity should look inward and follow the gospel of Tompolo to save Nigeria.

Asiayei Enaibo is the SA to Tompolo on Osobu Matters, and he writes from GbaramatuVoice media organization

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REVEALED: How Nigeria’s Energy Crisis is Driven by Debt and Global Forces

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Nigeria’s Energy Crisis

By Blaise Udunze

For months, Nigerians have argued in circles. Aliko Dangote has been blamed by default. They have accused his refinery of monopoly power, of greed, of manipulation. They have pointed out the rising price of petrol and demanded a villain.

When examined closely, the truth is uncomfortable, layered, and deeply geopolitical because the real story is not at the fuel pump, and this is what Nigerians have been missing unknowingly. The truth is that the real story is happening behind closed doors, across continents, inside financial systems most citizens never see, and the actors will prefer that the people are kept in the dark. And once you see it, the outrage shifts. The questions deepen. The implications expand far beyond Nigeria.

In October 2024, it was obvious that the world would have noticed that Nigeria made a move that should have dominated global headlines, but didn’t. Clearly, this was when the government of President Bola Tinubu introduced a quiet but radical policy, which is the Naira-for-Crude. The idea was simple and revolutionary. Nigeria, Africa’s largest oil producer, would allow domestic refineries to purchase crude oil in naira instead of U.S. dollars. On the surface, it looked like economic reform. In reality, it was something far more consequential. It was a challenge to the global financial order.

For decades, oil has been traded almost exclusively in dollars, reinforcing the dominance of the United States in global finance. By attempting to refine its own oil using its own currency, Nigeria was not just making a policy adjustment. It was testing the boundaries of economic sovereignty. And in today’s world, sovereignty, especially when it touches money, debt, and energy, comes with consequences.

What followed was not loud. There were no emergency broadcasts or dramatic policy reversals. Instead, the response was quiet, bureaucratic, and devastatingly effective just to undermine the processes. Nigeria produces over 1.5 million barrels of crude oil per day, though pushing for 3 million by 20230, yet when the Dangote Refinery requested 15 cargoes of crude for September 2024, what it received was only six from the Nigerian National Petroleum Company Ltd (NNPC), which means its yield for a refinery with such capacity will be low if nothing is done. Come to think of it, between January and August 2025, Nigerian refineries collectively requested 123 million barrels of domestic crude but received just 67 million, which by all indications showed a huge gap. It is a contradiction and at the same time, laughable that an oil-producing nation could not supply its own refinery with its own oil.

So, where was the crude going? The answer exposes a deeper, more uncomfortable truth about Nigeria’s economic reality. The crude was being sold on the international market for dollars. Those dollars were then used, almost immediately, to service Nigeria’s growing mountain of external debt. Loans owed to the same institutions, like the International Monetary Fund (IMF) and the World Bank, had to be paid, which are the same institutions applauding this government. Nigeria was not prioritising domestic industrialisation; it was prioritising debt repayment.

And the scale of that debt is no longer abstract. Nigeria’s total debt stock is now projected to rise from N155.1 trillion to N200 trillion, following an additional $6 billion loan request by President Tinubu, hurriedly approved by the Senate. At an exchange rate of N1,400 to the dollar, that single loan adds N8.4 trillion to a debt stock that already stood at N146.69 trillion at the end of 2025. This is not just a fiscal statistic. It is the central pressure shaping every major economic decision in the country.

On paper, the government can point to rising revenue, improving foreign exchange inflows, and stronger fiscal discipline as witnessed when the governor of the Central Bank of Nigeria, Olayemi Cardoso, always touted the foreign reserves growth. But a closer review of those numbers reveals a harsher reality. Nigeria is exporting its most valuable resource, converting it into dollars, and sending those dollars straight back out to creditors. The crude leaves. The dollars come in. The dollars leave again. And the cycle repeats.

This is not growth. This is a treadmill powered by debt. Let us not forget that in the middle of that treadmill sits a $20 billion refinery, built to solve Nigeria’s energy dependence, now trapped within the very system it was meant to escape.

By 2025, the contradiction had become impossible to ignore, which is a fact. This is because how can this be explained that the Dangote Refinery, designed to reduce reliance on imports, was increasingly dependent on them. The narrative is that in 2024, Nigeria imported 15 million barrels of crude from America, which is disheartening to mention the least. More troubling is that by 2025, that number surged to 41 million barrels, a 161 per cent increase. By mid-2025, approximately 60 per cent of the refinery’s feedstock was coming from American crude. As of early 2026, Nigerian crude accounted for only about 30 to 35 per cent, which was actually confirmed by Aliko Dangote.

The visible contradiction in this situation is that the refinery built to free Nigeria from dollar dependence was running largely on dollar-denominated imports. Not because the oil did not exist locally, but because the system, shaped by debt obligations and global financial structures, made it more practical to export crude for dollars than to refine it domestically, which leads us to several other covert concerns.

Faced with this troubling reality, there is one major issue that still needs to be answered. This is why Dangote pushed back by filing a N100 billion lawsuit against the NNPC and major oil marketers. He further accused the parties involved of failing to prioritise domestic refining. For a brief moment, one will think that the confrontation, as it appeared, was underway is one that could redefine the balance between state control and private industrial ambition, but these expectations never saw the light of day.

Yes, it never saw the light of day because on July 28, 2025, the lawsuit was quietly withdrawn. No press conferences. No public explanation. No confirmed settlement. Just silence.

There are only a few plausible or credible explanations. As a practice and well-known in the country, institutional pressure may have made continued confrontation untenable. A strategic compromise may have been reached behind closed doors. Or the realities of the system itself may have made victory impossible, regardless of the merits of the case. None of these scenarios suggests a system operating with full autonomy or aligned national interest. All of them point to constraints, political, economic, or structural, that extend far beyond a single company.

Then came the shock that changed everything.

On February 28, 2026, Iran closed the Strait of Hormuz, disrupting a channel through which roughly 20 per cent of the world’s oil supply flows. Prices surged past $100 per barrel. Global markets entered crisis mode. Supply chains are fractured. Countries dependent on Middle Eastern fuel suddenly had nowhere to turn.

And they turned to Nigeria. Nations like South Africa, Ghana, and Kenya began seeking fuel supplies from the Dangote Refinery. The same refinery that had been starved of crude, forced into dollar-denominated imports, and entangled in domestic disputes suddenly became the most strategically important energy asset on the African continent.

Nigeria did not plan for this. It did not negotiate for this. With this development, the world had no choice but to simply run out of options, and Lagos became the fallback.

And then, almost immediately, attention shifted. This swiftly prompted, in early 2026, a United States congressional report to recommend applying pressure on Nigeria’s trade relationships within Africa. Shortly after, on March 16, 2026, the United States launched a Section 301 trade investigation into multiple economies, including Nigeria. This is not a sanction, but it is the legal foundation for one. At the same time, the African Growth and Opportunity Act, which had provided duty-free access to U.S. markets for decades, was allowed to expire in 2025 without renewal.

The sequence is difficult to ignore. As Nigeria’s strategic importance rose, so did external scrutiny. As its potential for regional energy leadership increased, so did the instruments of economic pressure.

To understand why, you must look at the system itself. The global economy runs on the U.S. dollar, which the Iranian government tried to scuttle by implementing a policy that requires oil cargo tankers being transported via the Strait of Hormuz to be paid in Yuan. Most countries need dollars to trade, to import essential goods, and to access global markets. The infrastructure that enforces this is the SWIFT financial network, which connects banks across the world. Control over this system confers enormous power. Countries that step too far outside it risk exclusion, and exclusion, in modern terms, means economic paralysis.

Nigeria’s attempt to trade crude in naira was not just a policy experiment. It was a subtle deviation from a system that rewards compliance and punishes independence. The response was not military. It did not need to be. It was structural. Limit domestic supply. Reinforce dollar dependence. Ensure that even attempts at independence remain tethered to the existing order.

And all the while, the debt clock continues to tick. N155.1 trillion.

That number is not just a fiscal burden. It is leverage. It shapes policy. It influences decisions, and it also determines priorities, which tells you that when a nation is deeply indebted, its room to manoeuvre shrinks. In all of this, one thing that must be understood is that choices that might favour long-term sovereignty are often sacrificed for short-term stability. Debt does not just demand repayment. It demands alignment.

Back home, Nigerians remain focused on the most visible symptom, which is fuel prices. Unbeknownst to most Nigerians, they argue, protest, and assign blame while the forces shaping those prices include global currency systems, sovereign debt obligations, trade pressures, and geopolitical realignments. The price at the pump is not the cause. It is the consequence.

Nigeria now stands at an intersection defined not by scarcity, but by contradiction. What is more alarming is that it produces vast amounts of crude oil, yet struggles to supply its own refinery. It earns more in dollar terms, yet its citizens feel poorer. It builds infrastructure meant to ensure independence, yet operates within constraints that reinforce dependence. This is not a failure of resources, and this is because there is a conflict or tension between what Nigeria wants, which reflects its ambition and structure, and between sovereignty and obligation.

And so the questions remain, growing louder with each passing month and might force Nigerians, when pushed to the wall, to begin demanding answers. If Nigeria has the oil, why is it importing crude? Further to this dismay, more questions arise, such as, why is the refinery paying in dollars if Naira-for-crude exists? One will also be forced to ask if the lawsuit had merit, why was it withdrawn without explanation? If revenues are rising, why is hardship deepening? And if Nigeria is merely a developing economy with limited influence, why is it attracting this level of global attention?

These are not abstract questions. They are the pressure points of a system that extends far beyond Nigeria’s borders.

Because this story is no longer just about one country. The reality is that, perhaps unbeknownst to many, it is about the future of African economic independence. It is about the structure of global energy markets, the dominance of the dollar and the role of debt in shaping national destiny. Honestly, the question that comes to bear is that if Nigeria, with all its resources and scale, cannot fully align its production with its domestic needs, what does that imply for the rest of the continent?

The next time the conversation turns to petrol prices, something must shift. Because the number on the pump is not where this battle is being fought. It is being fought in allocation decisions, in debt negotiations, in regulatory frameworks, in international financial systems, and in quiet policy moves that rarely make headlines.

The Dangote Refinery is not just an industrial project. It is a test case. A test of whether a nation can truly control its own resources in a world where power is rarely exercised loudly, but always effectively. And right now, that test is still unfolding.

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

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2027: The Unabating Insecurity and the US Directive to Embassy, is History About to Repeat Itself?

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Christie Obiaruko Ndukwe

By Obiaruko Christie Ndukwe

‎We can’t be acting like nothing is happening. The US orders its Embassy Staff and family in the US to leave Nigeria immediately based on security concerns.

‎Same yesterday, President Donald J. Trump posted on his Truth Social that Nigeria was behind the fake news on his comments on Iran.

‎Some people believe it was the same way the Obama Government came against President Goodluck Jonathan before he lost out in the election that removed him from Aso Rock. They say it’s about the same thing for President Asiwaju Bola Ahmed Tinubu.

‎But I wonder if the real voting is done by external forces or the Nigerian electorate. Or could it be that the external influence swings the voting pattern?

‎In the middle of escalating security issues, the opposition is gaining more prominence in the media, occasioned by the ‘controversial’ action of the INEC Chairman in delisting the names of the leaders of ADC, the new ‘organised’ opposition party.

‎But the Federal Government seems undeterred by the flurry of crises, viewing it as an era that will soon fizzle out. Those on the side of the Tinubu Government believe that the President is smarter than Jonathan and would navigate the crisis as well as Trump’s perceived opposition.

‎Recall that in the heat of the CPC designation and the allegations of a Christian Genocide by the POTUS, the FG was able to send a delegation led by the NSA, Mallam Nuhu Ribadu, to interface with the US Government and some level of calm was restored.

‎With the renewed call by the US Government for its people to leave Nigeria, with 23 states classified as “dangerous”, where does this place the government?

‎Can Tinubu manoeuvre what many say is history about to repeat itself, especially with the renewed call for Jonathan to throw his hat into the ring?

‎Let’s wait and see how it goes.

Chief Christie Obiaruko Ndukwe is a Public Affairs Analyst, Investigative Journalist and the National President of Citizens Quest for Truth Initiative

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Dangote at 69: The Man Building Africa’s Industrial Backbone

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Dangote Steel Business

By Abiodun Alade

As Aliko Dangote turns 69, his story demands to be read not as a biography of wealth, but as a case study in Africa’s unfinished industrial argument.

For decades, the continent has lived with a structural contradiction. It exports raw materials and imports finished goods. It produces crude oil but imports refined fuel. It grows cotton but imports textiles. It produces cocoa but imports chocolate. It harvests timber yet imports something as basic as toothpicks. This imbalance has not merely defined Africa’s trade patterns; it has shaped its vulnerability.

Dangote’s career can be viewed as a sustained attempt to break that cycle.

What began as a trading enterprise has evolved into one of the most ambitious industrial platforms ever built on African soil. Cement, fertiliser, petrochemicals and now oil refining are not random ventures. They are deliberate interventions in sectors where Africa has historically ceded value to others.

This is what many entrepreneurs overlook. Not the opportunity to trade, but treading the harder, riskier path of building production capacity where none exists.

Recent analyses, including those from global business commentators, have framed Dangote’s model as a “billion-dollar path” hidden in plain sight: solving structural inefficiencies at scale rather than chasing fragmented market gains. It is a strategy that requires patience, capital and an unusual tolerance for long gestation periods.

Nowhere is this more evident than in the $20 billion Dangote Petroleum Refinery in Nigeria, a project that signals a shift not just for one country, but for an entire continent. With Africa importing the majority of its refined petroleum products, the refinery represents an attempt to anchor energy security within the continent.

Its timing is not incidental.

The global energy market has become increasingly volatile, particularly during geopolitical disruptions such as the recent crises in the Middle East. For African economies, which rely heavily on imported refined fuel, such shocks translate immediately into inflation, currency pressure, fiscal strain and higher poverty.

In those moments, domestic capacity ceases to be a matter of convenience and becomes one of sovereignty.

Dangote Petroleum refinery has already begun to play that role. By supplying refined products at scale, it reduces Africa’s exposure to external supply shocks and dampens the transmission of global price volatility into local economies. It is, in effect, a buffer against instability in a world where supply chains are no longer predictable. The refinery is not infrastructure. It is insurance against global instability.

But the ambition does not end there.

Dangote has articulated a vision to grow his business empire to $100 billion in value by 2030. This is not simply a statement of scale. It is a signal of intent to build globally competitive African industrial capacity.

When realised, such a platform would place an African conglomerate in a category historically dominated by firms from China, the United States and India—economies that have long leveraged industrial champions to drive national development.

The implications for Africa are significant.

Industrial scale matters. It lowers costs, improves competitiveness and attracts ecosystems of suppliers, logistics networks and skilled labour. Dangote’s cement operations across more than ten African countries have already demonstrated this multiplier effect, reducing import dependence while stabilising prices in local markets.

The same logic now extends to fertiliser, where Africa’s largest urea complex is helping to address agricultural productivity, and to refining, where fuel supply stability underpins virtually every sector of the economy.

Yet perhaps the most interesting shift in Dangote’s trajectory is philosophical.

In recent years, Dangote’s interventions have moved beyond industry into social infrastructure. A N1 trillion education commitment aimed at supporting over a million Nigerian students suggests an understanding that industrialisation without human capital is incomplete.

Factories can produce goods. Only education produces capability.

This dual focus—on both production and people—mirrors the development pathways of countries that successfully transitioned from low-income to industrial economies. In South Korea, for instance, industrial expansion was matched by aggressive investment in education and skills. The result was not just growth, but transformation.

Africa’s challenge has been the absence of such an alignment.

Dangote’s model, while privately driven, gestures toward that possibility: an ecosystem where energy, manufacturing and human capital evolve together.

Still, there are limits to what just one industrialist can achieve.

No matter how large, private capital cannot substitute for coherent policy, regulatory clarity and institutional strength. Industrialisation at scale requires coordination between state and market, not tension between them. This remains Africa’s unresolved question.

Beyond scale and industry, Aliko Dangote’s journey is anchored in faith—a belief that success is not merely achieved, but granted by God, and that wealth is a trust, not an end. His philanthropy reflects that conviction: that prosperity must serve a higher purpose. History suggests that, by divine providence, such figures appear sparingly—once in a generation—reminding societies that impact, at its highest level, is both economic and spiritual.

Dangote’s career offers both inspiration and caution. It shows that African industrialisation is possible, that scale can be achieved and that global competitiveness is within reach. But it also highlights how much of that progress still depends on singular vision rather than systemic design.

At 69, Dangote stands at a pivotal moment, not just personally, but historically.

He has built assets that did not previously exist. He has challenged economic assumptions that persisted for decades. And he has demonstrated that Africa can do more than export potential; it can manufacture reality. But the deeper test lies ahead.

Whether Africa transforms these isolated successes into a broader industrial awakening will determine whether Dangote’s legacy is remembered as exceptional—or foundational.

In a fragmented global economy, where supply chains are shifting and nations are turning inward, Africa has a unique opportunity to redefine its place.

Africa must now make a deliberate choice. For too long, its development path has been shaped by external prescriptions that prioritise consumption over production, imports over industry and short-term stability over long-term capacity. International institutions often speak the language of efficiency, yet the outcome has too frequently been a continent positioned as a market rather than a manufacturer—a destination for surplus goods rather than a source of value creation. This model has delivered dependency, not resilience. Industrialisation is not optional; it is the foundation of economic sovereignty. Africa cannot outsource its future. It must build it—by refining what it produces, manufacturing what it consumes and resisting the quiet drift towards becoming a permanent dumping ground in the global economy.

At 69, Aliko Dangote stands not at the end of a journey, but on the cusp of a larger question.  His factories, refineries and investments are more than monuments of capital; they are proof that Africa can build, can produce and can compete. But no single individual can carry a continent across the threshold of industrialisation. The deeper test lies beyond him.

Whether Africa chooses to scale this vision or retreat into the familiar comfort of imports will define the decades ahead. Dangote has shown what is possible when ambition meets execution. The question now is whether others—governments, institutions, and investors—will match that courage with corresponding action.

History is rarely shaped by what is imagined. It is shaped by what is built.

Abiodun, a communications specialist, writes from Lagos

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