Feature/OPED
The Unspiritual Side Of Aso Villa

By Femi Adesina
Let me begin with two clarifications. Aso Villa is not my home, I am just passing through. Even this world is nobody’s home, we are just birds of passage. So, let nobody turn up his nose in derision, and say; “he’s writing like the landlord of Aso Villa, defending a place where’s he’s just a tenant.” Yes, nobody is landlord in the Villa, not even rational presidents. They can only live there for maximum of eight years, if Nigerians so decide. And for me, my treasures are laid up somewhere beyond the blue. The angels only need to beckon me from Heaven’s open door, and I wouldn’t feel at home in this world anymore.
The second clarification. Let nobody, particularly on social media, begin to insinuate that Femi Adesina is at war with Reuben Abati, his immediate predecessor as presidential spokesman. This piece you are beginning to read is not about Abati as a person, it is about his spiritual ideas and convictions, which I think need some appraisal, as they are rather unspiritual. Abati and myself have been professional colleagues for almost 30 years, we have a lot of mutual friends, and know how to reach each other when necessary. So, this is not a case of Muhammadu Buhari’s spokesman being at war with Goodluck Jonathan’s spokesman. What for?
In his piece in The Guardian of October 14, 2016, Abati wrote under the headline, ‘The spiritual side of Aso Villa.’ What were his conclusions? For the benefit of those who did not read the highly entertaining piece (in fact, there were moments I had my two legs in the air, laughing, as I read), let me do a brief summary. Call it ‘gospel’ according to Abati, and you would be right: There is some form of witchcraft, which causes occupants of Aso Villa to take weird decisions. Working in the Villa makes you susceptible to some sort of evil influences, because there is something supernatural about power and closeness to it. Some of those who lived or worked in the Villa had something dying under their waists (for the men), while some of the women became merchants of dildo, because they had suffered a special kind of deaths in their homes. “The ones who did not have such misfortune had one ailment or the other that they had to nurse. From cancer to brain and prostate surgery and whatever, the Villa was a hospital full of agonizing patients,” Abati posited.
Reading the piece through, you would think Aso Villa was nothing but what Godfrey Chaucer called “a thoroughfare of woes.” In fact, Abati submitted that the Villa “should be converted into a spiritual museum, and abandoned.” Holy Moses! Jumping Jehoshaphat!
If Aso Villa was such a haunted house, why then do most occupants like to stay put, right from the first tenant, Ibrahim Babangida, who was virtually forced to step aside in August 1993? And why did Goodluck Jonathan, Abati’s principal, spend money in trillions (in different currencies of the world), just to perpetuate himself in a house that consumes its occupants? Being a literary scholar, Abati would remember the doctor in Macbeth, that work of William Shakespeare, who was detailed to cure Lady Macbeth of the neurosis that afflicted her, after she had been party to the deaths of King Duncan and Banquo, so that her husband would be the king of Scotland. A spiritually troubled Lady Macbeth sleepwalked every night, trying to wash her hands of the innocent blood that had been shed. The doctor was so fed up with the terrifying atmosphere, that he said to himself: “Were I from Dunsinane away and clear, profit should hardly again draw me here.” Did Abati ever say the same of the Villa, a place where men became women “after something died below their waists?” We do not have it on record that Abati showed a clean pair of heels, or that he would not have stayed if Dr Jonathan had won re-election, and had asked him to continue in his position as adviser on media. Or was it the case of eternal fascination for the thing that repelled and terrified you? Mysterium tremendum et fascinas, as it is called in Latin.
For me, what Abati did in the October 14 piece was simply a glorification and deification of superstition, something that attempted to elevate works of darkness above the powers of God. The writer merely fed the cravings and propensity of people for the supernatural, in a way that stoked and kindled the kiln of fear, rather than that of faith.
Let’s take the issues one after the other, and look at them against true spiritual principles. Christianity is the one I am most familiar with, and that would be my benchmark.
In Aso Villa, houses were haunted, people were oppressed into taking curious decisions, they fell ill, died, or suffered the losses of loved ones, so Abati claimed. Are such peculiar only to the presidential villa? Should all those who live or work there automatically enjoy immunity from the vicissitudes of life, simply because they walked the corridors of power? Wasn’t President Umaru Yar’Adua right inside the presidential villa, when he told us on national television: “I am a human being. I can fall sick. I can recover. And I can die.” That was a practical man for you. Abati unwittingly wants his readers to believe that once you operated in or around Aso Villa, you became a superman. No. You are as mortal as can be. The Holy Bible does not even give us such leeway. “There hath no temptation taken you but such as is common to man…”(1 Cor 10:13). There are certain things common to man, and they can happen to you wherever you are. At the White House. At 10, Downing Street. Buckingham Palace, Aso Villa. Wherever. “But such as is common to man…” Let no man feed us with the bogey that such things happen because of where you live or operate from. There are some things that are just common to man, and which may happen to you as long as you are on this side of eternity.
I lost my sister in a road crash last year. She was a professor of Dramatic Arts at the Obafemi Awolowo University in Ile-Ife. Abati knew her well, as they both did post-graduate studies at University of Ibadan in the 1980s. Abati was among those who called to condole with me. My sister never visited the Villa in her lifetime. Even if she did, that could never have had anything to do with her death on the Lagos-Ibadan Expressway. To believe and teach otherwise is to carry superstition to ridiculous level, and venerate the Devil, granting him omnipotence, an attribute that belongs to God only. For the Devil, doing evil is full-time business and whether you had anything to do with Aso Villa or not, he continued with his pernicious acts. Does that then suggest that mankind is helpless before evil? No. God still has ultimate powers. He can spare you “as a father spares the son that serves him.” (Malachi 3:17). If you are under the pavilion of God, sleep, wake and operate daily in Aso Villa, you are covered, no matter the evil that lurks around, if any. There is a better covenant established on greater promises, and that is the canopy under which you should function. God can spare you from all evils, and if He permits any other thing, it is “such as is common to man,” and not because of Aso Villa.
If houses catch fire in the Villa, how many conflagrations occur in other parts of the city? If some men in the Villa suffered erectile dysfunction in Abati’s time, doesn’t the Journal of Sexual Medicine tell us that about 20 million American men have something that has died under their waists? It is one thing that became prevalent in the last two to three decades, due to modern lifestyle. Causes range from age, to stress, depression, anxiety, alcohol, medication, and several others. Even, a study showed that watching too much television kills something under the waist. So why does Abati make it seem as if it is a copyright of Aso Villa?
Now, another clarification. Don’t I believe in demonic infestation and manifestation? I sure do. I wouldn’t be a student of the Holy Bible if I don’t. Jesus talked of the man who got delivered from demonic possession, and because that man did not yield himself to a better influence, the evil spirit that inhabited him came back with seven more powerful spirits, and the end of the man was worse than his beginning. Abati wrote of persons in the Villa, “walking upside down, head to the ground.” Let me share this story I heard over 20 years ago. There was this young Christian who gave scant regards to demons and what they could do. In fact, he almost didn’t believe demons existed. One day, as he walked along the ever busy Broad Street in Lagos, God opened his spiritual eyes. Some people were walking on their heads! And not only that, as they passed by other people, they slapped them with the soles of their feet. If you got so slapped, you developed an affliction, which you would nurse for the rest of your life. Yet, you never knew where it came from.
As the young man saw that vision and got its spiritual explanation, he began to s-c-r-e-a-m. Was that in Aso Villa? “Such as is common to man…” Evil exists everywhere. Trying to source and locate it in Aso Villa is disingenuous. You need God everywhere. In Europe, Asia, America, Oceania, Aso Villa. There is evil everywhere, and we need not make fetish of any place as being more evil infested than other places. Since Satan got thrown out of Heaven due to his inordinate ambition, evil had resided in the world. “How art thou fallen from heaven, O Lucifer, son of the morning! How art thou cut down to the ground, which didst weaken the nations!” (Isaiah 14:12). The Devil lives in the world, but God is never helpless before evil. He will never be. Let the Devil commit suicide if he is not happy about that fact. God rules!
If every principal officer including the President and his wife suffered series of tragedies as Abati claimed, and he himself had breathing problems, and walked with the aid of crutches for months, it was ” such as is common to man” and not necessarily because they were in Aso Villa. But of course, if such people put their hands in evil, possibly to gain some things in power or perpetuate themselves beyond the time heaven granted, then “he who rolls a stone, a stone shall be rolled back to him. He that digs a pit, shall fall into it.” That is what the Good Book says. You can then hardly blame Aso Villa for such payback time, can you?
To avoid getting sucked into what Abati calls “the cloud of evil” that hangs around power, what to do is to hold ephemeral things loosely. Know that they are temporal, and will truly end. Power is one of such things. Will anybody be a permanent landlord at Aso Villa? It would be foolhardy to have such mindset. A couple of times I’d had some private discussions with President Buhari, and he had lamented the state of the nation, he invariably ended with the statement, “while we are here, we will do our best.” It shows a man who knows that he’s not a permanent landlord at Aso Villa, and can never be. He would use the opportunity he has to do his best for Nigeria, and then move on. That is a good mindset, and a safety valve from getting sucked into “the cloud of evil.” Daily, I tell myself that I am just passing through Aso Villa. And while there, just like my principal, I will do my best. It could be long, it could be short, depending on God and the man who appointed me, but one day, it would be over, and some other people would come in to do their bit. It is inexorable. The real treasures are laid somewhere beyond the blue.
Abati says we should pray before people pack their things into Aso Villa. I say not just Aso Villa, but everywhere. Pray before you pack into any place, because there are some things “such as is common to man.” It is only God that keeps from such. And He is sovereign in terms of what He prevents, and in what He allows. Ours is to pray, and believe. Prayer works.
“Aso Villa is in urgent need of redemption. I never slept in the apartment they gave me in that Villa for an hour,” wrote Abati. Well, different strokes for different folks. Hear what the Good Book says: “It is vain for you to rise up early, to sit up late, to eat the bread of sorrows; for so he giveth his beloved sleep.” Here am I. For over one year, I have lived in the house allocated to me at the Villa. I sleep so soundly, I even snore. In fact, I snore so loud that at times, I wake myself up with the sound.
Adesina is Special Adviser on Media and Publicity to President Muhammadu Buhari
Feature/OPED
Daniel Koussou Highlights Self-Awareness as Key to Business Success
By Adedapo Adesanya
At a time when young entrepreneurs are reshaping global industries—including the traditionally capital-intensive oil and gas sector—Ambassador Daniel Koussou has emerged as a compelling example of how resilience, strategic foresight, and disciplined execution can transform modest beginnings into a thriving business conglomerate.
Koussou, who is the chairman of the Nigeria Chapter of the International Human Rights Observatory-Africa (IHRO-Africa), currently heads the Committee on Economic Diplomacy, Trade and Investment for the forum’s Nigeria chapter. He is one of the young entrepreneurs instilling a culture of nation-building and leadership dynamics that are key to the nation’s transformation in the new millennium.
The entrepreneurial landscape in Nigeria is rapidly evolving, with leaders like Koussou paving the way for innovation and growth, and changing the face of the global business climate. Being enthusiastic about entrepreneurship, Koussou notes that “the best thing that can happen to any entrepreneur is to start chasing their dreams as early as possible. One of the first things I realised in life is self-awareness. If you want to connect the dots, you must start early and know your purpose.”
Successful business people are passionate about their business and stubbornly driven to succeed. Koussou stresses the importance of persistence and resilience. He says he realised early that he had a ‘calling’ and pursued it with all his strength, “working long weekends and into the night, giving up all but necessary expenditures, and pressing on through severe setbacks.”
However, he clarifies that what accounted for an early success is not just tenacity but also the ability to adapt, to recognise and respond to rapidly changing markets and unexpected events.
Ambassador Koussou is the CEO of Dau-O GIK Oil and Gas Limited, an indigenous oil and natural gas company with a global outlook, delivering solutions that power industries, strengthen communities, and fuel progress. The firm’s operations span exploration, production, refining, and distribution.
Recognising the value of strategic alliances, Koussou partners with business like-minds, a move that significantly bolsters Dau-O GIK’s credibility and capacity in the oil industry. This partnership exemplifies the importance of building strong networks and collaborations.
The astute businessman, who was recently nominated by the African Union’s Agenda 2063 as AU Special Envoy on Oil and Gas (Continental), admonishes young entrepreneurs to be disciplined and firm in their decision-making, a quality he attributed to his success as a player in the oil and gas sector. By embracing opportunities, building strong partnerships, and maintaining a commitment to excellence, Koussou has not only achieved personal success but has also set a benchmark for future generations of African entrepreneurs.
His journey serves as a powerful reminder that with determination and vision, success is within reach.
Feature/OPED
Pension for Informal Workers Nigeria: Bridging the Pension Gap
***The Case for Informal Sector Pensions in Nigeria
***A Crucial National Conversation
By Timi Olubiyi, PhD
In Nigeria today, the phrase “pension” evokes many different mixed reactions. For many civil servants and people in the corporate world, it conjures a bit of hope, but for the majority in the informal sector, who are in the majority in Nigeria, it is bleak. Millions of Nigerians are facing old age without any financial security due to a lack of retirement plans and a stable pension plan. Particularly, the millions who operate in markets, corner shops, transportation, agriculture, and loads of the nano and micro scale enterprises operators are without pension plans or retirement hope.
From the observation of the author and available records, staggering around 90 per cent of Nigeria’s workforce operates in the informal economy. Yet current pension coverage for this group is virtually non-existent. As observed, the absence of meaningful pension participation by this class of worker reinforces the vulnerability, intensifies poverty among older people, and puts pressure on families who are ill-equipped to shoulder the burden.
The significance of having a pension plan for informal workers in Nigeria, given the large number of people in that sector and the high level of unemployment and underemployment, cannot be overstated. As it is deeply connected to sustenance and the level of poverty in the country. Pension for informal workers in Nigeria is not just a technical policy matter; it is a story about dignity, security, and whether a lifetime of hard work ends in rest or in desperation.
Nigeria’s pension system, primarily structured around the Contributory Pension Scheme (CPS) managed by the National Pension Commission (PenCom), has made significant progress for formal sector employees, yet the large portion of the informal workforce which are traders, artisans, okada riders, small-scale farmers, domestic workers, and gig economy participants who drive the real engine of the economy.
Though the Micro Pension Plan (MPP) was launched in 2019, which is intended to provide a voluntary contributory framework for informal workers, its uptake has been underwhelming; after several years, only a fraction of the millions targeted have enrolled, and far fewer contribute actively. One big reason for this is that, unlike formal workers who receive regular salaries and have employers who deduct and remit pension contributions, informal workers face irregular incomes, a lack of documentation, limited financial literacy, and deep mistrust of government institutions, making traditional pension models ill-suited for their realities.
Moreso the informal worker most times live on day-to-day income. For instance, a motorcycle rider in Lagos who earns ₦14,000 on a good day but must pay for fuel, bike maintenance, police “settlements,” and family expenses, how can he realistically commit to a monthly pension contribution when his income fluctuates wildly? So, the Micro Pension Plan for the informal sector participation will remain low due to poor awareness, complex processes, lack of tailored contribution flexibility, and limited trust.
To truly make pensions work for informal workers, Nigeria must rethink the system from the ground up, designing it around the lived realities of its people rather than forcing them into rigid formal-sector structures. First, the government should introduce a co-contributory model where the state matches a percentage of informal workers’ savings, similar to what is practised in some European countries, turning pension contributions into a powerful incentive rather than a burdensome obligation.
Second, digital technology must be leveraged aggressively—mobile-based pension platforms linked to BVN or NIN could allow daily, weekly, or micro-contributions as small as ₦100, integrating seamlessly with fintech apps like OPay, Paga, or bank USSD services so that saving becomes as easy as buying airtime.
Third, automatic enrollment through cooperatives, trade unions, market associations, and transport unions could significantly expand coverage, with opt-out rather than opt-in mechanisms to counter human inertia.
Fourth, financial literacy campaigns in local languages via radio, community leaders, and religious institutions are essential to rebuild trust and demonstrate that pensions are not a “government scam” but a personal safety net.
Fifth, Nigeria should consider a universal social pension for elderly citizens who never participated in formal or informal schemes, modelled after systems in countries like Denmark and the Netherlands, ensuring that no Nigerian dies in poverty simply because they worked outside formal structures.
Sixth, investment strategies for pension funds must prioritise both security and development—allocating a portion to infrastructure projects that create jobs, improve power supply, and stimulate economic growth while maintaining prudent risk management.
Seventh, inflation protection should be built into pension payouts so that retirees’ purchasing power is not eroded by Nigeria’s volatile economy.
Eighth, the system must be inclusive of women, who dominate the informal sector yet often lack property rights or formal identification, by simplifying documentation requirements and providing gender-sensitive outreach.
Ninth, limited emergency withdrawal options could be introduced—strictly regulated—to help contributors handle crises without abandoning the system entirely.
Finally, transparency and accountability are non-negotiable; regular public reporting, independent audits, and user-friendly dashboards would strengthen confidence that contributions are safe and growing. If Nigeria can blend its innovative spirit with lessons from global best practices—combining Denmark’s social security ethos, Singapore’s savings discipline, and Canada’s inclusivity—it could transform the lives of millions of informal workers who currently face retirement with fear rather than hope.
Imagine Aisha, years from now, closing her market stall not in exhaustion and anxiety but in calm assurance that her pension will cover her basic needs; imagine Tunde hanging up his helmet knowing he can afford healthcare and shelter; imagine Ngozi harvesting not just crops but the fruits of a lifetime of secure savings. The suspense that hangs over the future of Nigeria’s informal workers can be resolved, but only if policymakers act boldly, creatively, and compassionately—because a nation that allows its hardest workers to age in poverty is a nation that undermines its own prosperity, while a nation that secures their retirement builds not just pensions, but peace.
Hope comes from innovation. Fintech-powered pension models that allow small, frequent contributions similar to informal savings associations like esusu offer ways to integrate pensions into existing savings cultures. Making pension contributions compatible with mobile money and agent networks could drastically reduce barriers to entry. Hope comes from public education. Building financial literacy campaigns, partnering with community leaders, marketplaces, trade associations, and digital platforms can help shift perceptions. A pension should be understood not as a distant bureaucratic programme, but as future self-insurance and dignity
The significance of having a pension plan for informal workers in Nigeria, given its large informal sector and high level of unemployment and underemployment, cannot be overstated, as it is deeply connected to social stability, economic sustainability, poverty reduction, and national development.
First, from a social protection and human dignity perspective, a pension plan for informal workers is critical because it provides a safety net for old age. Nigeria’s informal sector includes traders, artisans, mechanics, tailors, hairdressers, okada riders, gig workers, domestic workers, small-scale farmers, and street vendors, many of whom work hard throughout their lives but have no formal retirement benefits. Without a pension, these individuals often become completely dependent on their children, relatives, or charity in old age, which can strain families and increase intergenerational poverty. A well-structured pension system ensures that ageing informal workers can maintain a basic standard of living, access healthcare, and avoid extreme deprivation, thereby preserving their dignity and reducing elderly vulnerability.
Second, from an economic stability and poverty reduction standpoint, pensions play a crucial role in reducing old-age poverty. Nigeria already struggles with high poverty levels, and a large proportion of elderly citizens without income support exacerbates this problem. When informal workers lack pension savings, they continue working well into old age, often in physically demanding jobs, which reduces productivity and increases health risks. A pension system allows for smoother retirement transitions, reduces reliance on welfare, and ensures that older citizens remain consumers rather than economic burdens, thereby sustaining economic activity.
Third, pensions for informal workers are significant for financial inclusion and savings culture. Many Nigerians in the informal sector operate primarily in cash and have limited engagement with formal financial institutions. A pension plan tailored to informal workers, especially one integrated with mobile money and digital platforms, can encourage regular saving, improve financial literacy, and bring millions of people into the formal financial system. This, in turn, strengthens Nigeria’s overall financial sector and increases the pool of domestic savings available for investment in infrastructure, businesses, and development projects.
Fourth, the significance is evident in reducing dependence on government emergency support. Currently, the Nigerian government often has to intervene with ad-hoc social assistance programs, especially during crises such as the COVID-19 pandemic, inflation shocks, or economic downturns. If informal workers had functional pension savings, they would be better able to absorb economic shocks in retirement without relying heavily on government aid, reducing fiscal pressure on the state.
Fifth, pensions for informal workers contribute to intergenerational equity and family stability. In Nigeria, many elderly parents depend on their working children for survival, which places financial strain on younger generations who may already be struggling with unemployment, housing costs, and education expenses. A pension system reduces this burden, allowing younger Nigerians to invest in their own futures rather than being trapped in a cycle of supporting ageing relatives without external assistance.
Sixth, from a national development perspective, including informal workers in the pension system strengthens Nigeria’s long-term economic planning. Pension funds represent large pools of capital that can be invested in critical sectors such as housing, energy, transportation, and manufacturing. If millions of informal workers contribute even in small amounts, this could significantly expand Nigeria’s pension fund assets, providing stable, long-term financing for development projects that create jobs and stimulate growth.
Seventh, pensions for informal workers are important for gender equity, because women dominate many informal occupations in Nigeria, such as petty trading, market vending, tailoring, and caregiving roles. These women often have lower lifetime earnings, limited access to formal employment, and fewer assets. A targeted informal sector pension scheme can protect elderly women from destitution and reduce gender-based economic inequality in old age.
Eighth, the significance is also linked to public trust and governance. A transparent, accessible, and reliable pension system for informal workers can strengthen citizens’ trust in government institutions. Many informal workers currently distrust government programs due to past corruption, failed schemes, or poor implementation. A well-functioning pension plan that delivers real benefits would demonstrate that the state values all citizens, not just formal sector employees.
Lastly, given Nigeria’s demographic reality of a large and growing population, failing to integrate informal workers into a pension framework poses serious long-term risks. As life expectancy increases, the number of elderly Nigerians will rise significantly in the coming decades. Without a structured pension system for informal workers, Nigeria could face a severe old-age crisis characterised by mass poverty, social unrest, and increased pressure on healthcare and social services.
In summary, having a pension plan for informal workers in Nigeria is significant because it promotes social security, reduces poverty, enhances financial inclusion, supports economic stability, eases intergenerational burdens, strengthens national development, promotes gender equity, builds public trust, and prepares the country for its ageing population. For a nation where the majority of workers are informal, excluding them from pension coverage is not just an oversight; it is a major structural weakness that must be urgently addressed for Nigeria’s long-term prosperity and social cohesion.
Feature/OPED
Revived Argungu International Fishing Festival Shines as Access Bank Backs Culture, Tourism Growth
The successful hosting of the 2026 Argungu International Fishing Festival has spotlighted the growing impact of strategic public-private partnerships, with Access Bank and Kebbi State jointly reinforcing efforts to promote cultural heritage, tourism development, and local economic growth following the globally attended celebration in Argungu.
At the grand finale, Special Guest of Honour, Mr Bola Tinubu, praised the festival’s enduring national significance, describing it as a powerful expression of unity, resilience, and peaceful coexistence.
“This festival represents a remarkable history and remains a powerful symbol of unity, resilience, and peaceful coexistence among Nigerians. It reflects the richness of our culture, the strength of our traditions, and the opportunities that lie in harnessing our natural resources for national development. The organisation, security arrangements, and outlook demonstrate what is possible when leadership is purposeful and inclusive.”
State authorities noted that renewed institutional backing has strengthened the festival’s global appeal and positioned it once again as a major tourism and cultural platform capable of attracting international visitors and investors.
“Argungu has always been an iconic international event that drew visitors from across the world. With renewed partnerships and stronger institutional support, we are confident it will return to that global stage and expand opportunities for our people through tourism, culture, and enterprise.”
Speaking on behalf of Access Bank, Executive Director, Commercial Banking Division, Hadiza Ambursa, emphasised the institution’s long-standing commitment to supporting initiatives that preserve heritage and create economic opportunities.
“We actively support cultural development through initiatives like this festival and collaborations such as our partnership with the National Theatre to promote Nigerian arts and heritage. Across states, especially within the public sector space where we do quite a lot, we work with governments on priorities that matter to them. Tourism holds enormous potential, and while we have supported several hotels with expansion financing, we remain open to working with partners interested in developing the sector further.”
Reports from the News Agency of Nigeria indicated that more than 50,000 fishermen entered the historic Matan Fada River during the competition. The overall winner, Abubakar Usman from Maiyama Local Government Area, secured victory with a 59-kilogram catch, earning vehicles donated by Sokoto State and a cash prize. Other top contestants from Argungu and Jega also received vehicles, motorcycles and monetary rewards, including sponsorship support from WACOT Rice Limited.
Recognised by UNESCO as an Intangible Cultural Heritage of Humanity, the festival blends traditional fishing contests with boat regattas, durbar processions, performances, and international competitions, drawing visitors from across Nigeria and beyond.
With the 2026 edition concluded successfully, stakeholders say the strengthened collaboration between government and private-sector partners signals a renewed era for Argungu as a flagship cultural tourism destination capable of driving inclusive growth, preserving tradition, and projecting Nigeria’s heritage on the world stage.
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