The African proverb, “No matter the roughness of the tortoise shell, it still cherishes it by carrying it about wherever it goes,” offers a poignant metaphor for Nigeria’s current image on the global stage. The tortoise, like Nigeria, has its imperfections. Its shell may be rough and unsightly, but it remains its identity and source of pride. So too must Nigeria, despite its challenges, be a nation we hold up with pride, not one we tarnish, particularly on the world stage.

Recently, global audiences were treated to sharp criticisms of Nigeria by two influential Nigerians: international music icon Davido and Kemi Badenoch, Britain’s Secretary of State for Business and Trade. While their frustrations with the country’s systemic issues may resonate with many, their comments inadvertently cast a shadow over Nigeria’s reputation, sparking widespread debates at home and abroad.

Davido, who has long been celebrated for promoting African music globally, made headlines when he expressed his frustration with the state of governance and infrastructure in Nigeria. While his sentiments are shared by many Nigerians, his approach left some questioning whether he could have framed his critique differently, particularly given his status as a global ambassador for Nigerian culture.

Similarly, Kemi Badenoch’s remarks, rooted in her personal experiences, painted a bleak picture of Nigeria. Her statements were widely interpreted as a denunciation of the country, which many believed went beyond constructive criticism. Badenoch’s comments may have resonated with certain audiences, but they also reinforced negative stereotypes about Nigeria, feeding into a narrative that the country is a place to escape rather than a land of opportunity.

Both incidents reignited a recurring debate: How should Nigerians, especially those in influential positions, address the country’s issues without de-marketing it?

Criticism is an essential tool for progress. Constructive feedback, whether from citizens or the diaspora, has the potential to spur reforms. However, there is a fine line between productive criticism and comments that harm the nation’s global reputation. This distinction becomes even more significant when such remarks are made on the world stage by influential figures.

Nigeria’s challenges are well-documented, corruption, insecurity, poor infrastructure, and economic instability. These are systemic issues that successive governments have struggled to address. However, highlighting these flaws in a way that paints the entire country in a negative light risks overshadowing the genuine efforts being made to resolve them.

At a time when the government is striving to attract foreign investors and reposition the country’s image, de-marketing Nigeria could have dire consequences. Perception matters immensely in the global arena. Investors, tourists, and even potential allies are swayed by how a country is portrayed. When negative narratives dominate, they undermine efforts to showcase the country’s potential and discourage meaningful partnerships.

Figures like Davido and Kemi Badenoch wield immense influence. Their words carry weight, and their platforms amplify their messages to millions of people worldwide. For better or worse, they are seen as unofficial ambassadors of Nigeria. Their actions and statements shape global perceptions of the country.

While their grievances may stem from genuine concerns, the manner and platform on which they air these concerns should be carefully considered. For instance, Davido, who has successfully put Nigerian music on the global map, could balance his criticism by highlighting the resilience, creativity, and potential of the country’s people. Similarly, Badenoch, despite her personal experiences, could use her position to advocate for change in a way that uplifts rather than diminishes Nigeria’s image.

It is not about ignoring the country’s issues or sugarcoating its realities. Rather, it is about being mindful of the impact of one’s words and ensuring that criticisms are constructive and balanced. There is a need for influential Nigerians to frame their narratives in a way that inspires hope and emphasizes the country’s strengths alongside its challenges.

Nigeria’s image is more than just a matter of pride; it has tangible implications for the country’s economic and social development. A positive perception attracts foreign investment, fosters tourism, and boosts national morale. Conversely, a negative image creates skepticism, discourages investment, and deepens the sense of despair among citizens.

Consider the impact of negative global narratives on sectors like tourism and foreign direct investment (FDI). When potential investors or tourists hear only about corruption, insecurity, and inefficiency, they are less likely to see Nigeria as a viable destination. This not only affects the economy but also limits opportunities for job creation and poverty alleviation.

Moreover, the country’s reputation affects its citizens’ experiences abroad. Negative stereotypes about Nigeria often lead to discrimination against Nigerians in international settings, from visa applications to business dealings. Protecting the country’s image, therefore, is not just about national pride; it is about safeguarding the interests and dignity of every Nigerian.

Other countries face their own challenges, yet they manage to protect their global image while addressing internal issues. The United States, for instance, grapples with racial inequality, gun violence, and political polarization. Yet, its citizens and leaders are often careful to highlight its strengths and potential even as they work to address its flaws.

Similarly, China, despite criticisms of its political system and human rights record, has successfully positioned itself as a global economic powerhouse. This balance between acknowledging internal challenges and projecting a positive image is something Nigeria must emulate.

Nigeria’s story is one of complexity. It is a nation of immense potential, blessed with abundant natural resources, rich cultural heritage, and a vibrant, entrepreneurial population. These strengths should form the foundation of the country’s narrative, even as it confronts its weaknesses.

Balanced narratives do not ignore the truth; they provide context and perspective. For every story about corruption, there should be another about innovation and resilience. For every critique of governance, there should be recognition of progress, no matter how incremental. This approach not only fosters hope but also reinforces the idea that change is possible.

Every Nigerian has a role to play in protecting the country’s image. This does not mean turning a blind eye to its challenges. Rather, it means finding constructive ways to address these issues while celebrating the country’s achievements. Social media, for instance, can be a powerful tool for promoting positive stories about Nigeria and countering negative narratives.

Diaspora communities, in particular, have a unique responsibility. As representatives of Nigeria abroad, they have the power to shape perceptions through their actions and words. By highlighting the country’s strengths and advocating for solutions to its challenges, they can help build a more balanced and accurate global image of Nigeria.

The African proverb reminds us that the tortoise does not abandon its shell because of its roughness. Similarly, Nigerians at home and abroad must remember that our identity and reputation are inseparable from the nation itself. This is not a call to silence dissent but a plea for balanced narratives that inspire growth rather than reinforce stereotypes.

Nigeria is on a journey of transformation. The road may be rough, but the destination holds promise. Let us critique where necessary, but let us also be mindful of how we speak about our nation in spaces that shape global perception. The roughness of the shell does not diminish its value. It is, after all, still home.

“Leadership isn’t about power; it’s about influencing and inspiring others, fostering collaboration, and taking responsibility to guide a team towards a shared goal; true leaders empower their people rather than exerting control through authority.” — Laura Weakley

Why is it that Nigeria is regarded as a failed state? The strength of any country lies in its ability to utilise all of its endowments to create a niche for itself. In Nigeria’s case, the calculus of its potential greatness has always been its bountiful natural and human resources, which reasonable countries treat as capital assets, to create economic wealth that delivers higher living standards to her citizens. The first two determine the third. If a country can successfully harness its natural resources, using its human talent, it will prosper; if it can’t, it will fail.  

So uncommonly and generously endowed with both human and natural resources, why is Nigeria one of the world’s poorest countries? 

Why is Nigeria  so badly governed  that it is utterly dysfunctional, verging on state failure? The commonest refrain people give is “bad leadership”. This view is problematic against the backdrop of the  sustained superlative performance of many  Nigerians in  diaspora, especially those playing leadership roles in businesses and governments of the countries of their sojourn or global institutions.    

The consequential question on many lips is,  why can’t Nigerians run their own country well? How is it that  Nigerians provide quality leadership abroad but not at home? Should we then argue that the problem is systemic and structural – is Nigeria systemically wired to fail and structurally conditioned to produce bad leaders? It may be right to argue that it is a combination of both factors and even more.  A country reeling under the weight of corruption and held captive by  a system that consigned her to poor leadership and gross moral bankruptcy. A country so encaged  by greed and self – interest, it offers no space for the public – spirited.    If values and patriotism  guide your action, Nigeria is not your natural habitat; you must, if you are merit- driven and morally inclined,  look for opportunities outside her shores. Nigeria’s brightest and best are crowded out by a political system and a culture that rewards self-dealing knavery over meritocracy, honesty, and integrity. 

Thus, Nigerians who may never succeed at home go abroad and shine brightly there. Consequently, Nigeria is brain-drained and utterly denuded, thereby losing the critical ingredients it needs to  construct a  functional, well-heeled, and prosperous nation. 

Recently, a British – born Nigerian woman hit the headlines worldwide for her outstanding feat.  Kemi Badenoch was elected as the first Black leader of Britain’s Conservative Party, which has produced more Prime Ministers than any other party in the UK since the country had its first Prime Minister in 1721. Given the Conservative Party’s track record of producing Prime Ministers, Olukemi Olufunto Badenoch, née Adegoke, could soon become the UK’s first British-Nigerian Prime Minister! 

Trust the Nigerian government!  Its officials are quick to celebrate and  appropriate Nigerians abroad who achieve great feats. But what chances would such achievers have had at home? For instance, how far would Kemi Adegoke-Badenoch have gone if she were to be in Nigeria? This woman – Badenoch answered that question herself in one of the interviews she gave about her childhood. She  was born in the UK but brought to Nigeria by her parents, the late Femi Adegoke, a medical doctor, and her mother Feyi, an academic, for her early education. She later returned to Britain at 16 for her A – levels. 

Badenoch,  now 45, said she contemplated the idea of returning to Nigeria at 25 to begin a political career. According to her, a Nigerian political figure “scoff at” her, “saying something about her being a woman and how she would never make it.”  Hardly would  any Nigerian consider that account outlandish given that there is not a single female state governor in Nigeria, let alone the remote possibility of a female president. Peradventure, if Kemi becomes the British Prime Minister, Nigeria might declare a week long public holiday and accord the highest honour of GCFR to celebrate her milestone achievement, pretending ignorance of how the system in Nigeria would have debarred her. Were she  to be in Nigeria,  she couldn’t even become a state governor. Perhaps and more probably, a Local Government Chairperson. 

Those trying to curry the government’s favour had criticised Kemi for rebuffing the ‘Bolekaja’  gestures of the hypocritical government and its officials. They have quickly forgotten the inhuman treatment meted out to Dr. Ngozi Okonjo-Iweala  shortly after her tenure as Minister under Goodluck Jonathan. Recall the Buhari administration sent law enforcement agents to search her house for “illegal currency holdings” only to find “bags full of old newspapers!”

Hardly had she become the Director-General of the World Trade Organization, the same Buhari was elated to confer her the honour of GCON, Nigeria’s second highest national award. As the old saying goes, success has many fathers, but failure is an orphan! That was precisely why Abike Dabiri-Erewa, the CEO of Nigerians in Diaspora Commission, tried to reach out to Kemi Badenoch after her election as the Tory leader and was nettled that Badenoch spurned the overture. “It depends on whether she embraces her Nigerian identity. We reached out to her once or twice, but there was no response. We don’t force anyone to acknowledge being Nigerian,” Dabiri-Erewa said petulantly. Kemi was smart enough to distinguish between hoax and genuine congratulatory offer and image laundering for a nation that has failed its citizens when it matters, “nicodemously” sneaking in to claim credit for success not worked for. 

It is obvious, contrary to the views expressed by the Vice-President, Senator Kashim Sheittima, that, Kemi Badenoch, honestly does not deny her Nigerian lineage, rather, it is the systemic rottenness of a country, held hostage and underdeveloped by kleptocracy, clientelism, and  grand  corruption of unimaginable magnitude.   She said one of the books that shaped her worldview was: “Why Nations Fail,” by Daron Acemoglu and James Robinson, the Economics Nobel laureates, and she claimed she sees Nigeria’s through the prism of that book. Whenever any British politician did something that she considered unacceptable, she would say it’s a “Nigerian thing.” Concede that to her, she ran on the values of truth, honesty, and integrity and won over the overwhelmingly White Conservative Party membership.

By contrast, such a commitment to personal ethics is utterly lacking in Nigeria’s self-serving political class. The angry reactions by many Nigerians to her comments are a reminder of how often we hold on to pride rather than dignity. The truth is that there is hardly any  passing day, that Nigerians would not say sleazy things about the country or such  that could be construed as negative. The fact remains that some of these unsavoury comments are made out  of genuine concern and are mostly true. Things are really bad in the country at the moment. But interestingly, the moment these same things are mentioned in the presence of foreigners, we get unduly defensive and offended as if the issues are family secrets that should not be divulged in the open. We strive vainly to conceal what is already in the public domain,  because it hurts. The truth  is –  the  sore-full Nigerian situation is self-advertising, even to foreigners.

Our commitment to worshipping our egos to the detriment of the wiser parts of our minds has made it difficult for us to react to criticism productively.  My reading of Kemi is that of a principled persona,  intolerant of unethical politics and leadership.  Badenoch pointed out the fact that  she had seen what happens “when politicians are running for themselves, when they divert and convert public money as theirs and use  as their private piggy banks while they promise heaven and earth but pollute not just the air, but the whole political airspace with their failure to serve others.” 

Even though the reaction from Nigeria was visceral, is it not an honest truth that politicians in Nigeria use public coffers as their personal piggy banks? Not too long ago, we witnessed the faux pas of a former Ekiti State governor, Ayo Fayose, when he  talked about “the use of Wike’s money” when referring to the failure of Atiku Abubakar to pick the former Rivers State governor, Nyesom Wike, as his running mate? Wike has been governor of his state for eight solid years and has lavished funds on his party. But there  is no record that this former governor is from a wealthy family or ran any major successful business before he became a governor.  To interrogate that, whose money has he lavished on the PDP ostensibly for personal political gain? Is that not a case of using state money as a personal piggy bank? 

As a nation and people with conscience, should we not be more rational in our assessment of things and develop the habit of speaking truth to power? The furor generated by Kemi’ s utterances  is actually uncalled for – If we adopt a  critical lens to sift her supposedly negative  feedback, and prioritise dignity above ego.  

Dignity comes from pursuing ideas and actions that align with ethics and proper behaviour. Dignity is based on principle and it provides people with the capacity to interact productively with unfavourable feedback and response, in a way that enables improvement. Pride, on the other hand, is about personality and ego. A sense of dignity is undeterred by praise or criticism because it is rooted in a commitment to the principles that are considered honourable. As pride and arrogance have failed us severally, is it not time we as a people try dignity instead? 

This  brings us back to the starting point,- Kemi Badenoch and other Nigerians who have achieved great feats abroad have shown that Nigeria’s problem is not the absence of talent or intellectual prowess.  And those who say it is the absence of leadership are only economical with the truth. Of course, Nigeria has always come up with leaders who elevate  self-interest above the common good. But it is a country’s political system that determines the  kind of leaders that govern it. As it were, Nigeria’s broken political system cannot produce public-spirited leaders because the system favours crookedness and the highest bidder, and makes it easy for state institutions, notably the electoral commission,  judiciary and security agencies, to be kneaded into delivering fraudulent elections that produce dubious leaders.

For instance let’s imagine for a moment that some  of the Nigerians making waves all over the world, such as  Ngozi Okonjo-Iweala,  Akinwumi Adesina, the successful President of the African Development Bank, AfDB, or Hilaria Asumu a Councillor in Salford Council, emerged as Nigeria’s president, would they succeed? Well, your guess is as good as mine. Without mincing words, they would most likely fail under this over-centralised political structure that lacks effective checks and balances and is riven with ethnic polarisation and zero-sum politics. 

Look no further – the North-South divide and entrenched vested interests over the tax reform bills, clearly  demonstrates  Nigeria’s systemic and structural problem.Yet, the fact that Okonjo-Iweala, Badenoch, Adesina and other Nigerians succeed abroad is a unnerving  indictment of the Nigerian state. For if Nigeria is so dysfunctional while its citizens rule the world, what kind of statehood is that? Simply! It’s a failed state.

In rounding up,  my plea to those at the helm of affairs in Nigeria is to ensure that the same environment that enables Kemi Badenoch to actualize her dreams in the United Kingdom,  becomes obtainable in Nigeria.Those who had JAPAed or JAPAing would be on their way back when the signals are clear that the return of Zion is imminent. The present clouds portend nothing good but evil. Let Kemi Adegoke-Badenoch breathe, please.

. Ogundipe, a Public Affairs Analyst, a former President of the Nigeria and African Union of Journalists.

The Nigerian National Petroleum Company Limited (NNPCL) has slashed the ex-depot price of Premium Motor Spirit (PMS), commonly known as petrol, from ₦1,020 to ₦899 per litre.

This adjustment follows a similar move by the Dangote Refinery, which recently reduced its petrol price to ₦899 per litre.

The Petroleum Products Retail Outlets Owners Association of Nigeria (PETROAN) confirmed this development in a statement released on Saturday.

Signed by PETROAN’s National Public Relations Officer, Dr. Joseph Obele, the statement referenced a document issued by NNPCL’s Commercial Department detailing the price adjustment under the regional pricing framework.

Marketers will now purchase PMS at ₦899 per litre, aligning with the price set by the Dangote Refinery.

However, buyers sourcing from locations such as Warri, Oghara, Port Harcourt, and Calabar will pay ₦970 per litre.

The statement read, “The Nigerian National Petroleum Company Limited has taken a significant step in response to the competitive impact of deregulation in the downstream sector.

“The company recently reduced the ex-depot price of Premium Motor Spirit from ₦1,020 to ₦899 per litre.

“The price reduction by NNPCL is seen as a response to the competitive impact of deregulation, which has led to increased competition in the downstream sector.”

Dr. Obele noted that the decision demonstrates the growing influence of deregulation on the oil and gas market, fostering increased competition among stakeholders.

He expressed optimism that petrol prices would decline further before the end of January 2025 due to falling crude oil prices globally and the naira’s recent appreciation against the dollar.

He described the current trend as a “price war,” underscoring the benefits of competition and advocating for the full privatization of government-owned refineries to further enhance market efficiency.

Reacting to the development, the National President of PETROAN, Billy Harry, commended the NNPCL for prioritizing affordability during the holiday season.

“The reduction in PMS price by NNPCL is a demonstration of the company’s commitment to making petroleum products more affordable for Nigerians.

“We commend NNPCL for responding to our call for affordable PMS prices,” Harry said.

He highlighted key benefits for consumers: “Reduced transportation costs: With lower PMS prices, motorists will spend less on fuel, leading to increased disposable income.

“Increased economic activity: Lower fuel prices will stimulate economic growth by reducing production costs and increasing demand for goods and services.

“Improved standard of living: The price reduction will lead to a decrease in the cost of living, enabling Nigerians to afford necessities and enjoy a better quality of life.” 

Harry also applauded Dangote Refinery for its earlier price cut, crediting it with driving healthy competition in the downstream sector.

While praising the benefits of competitive pricing, PETROAN raised concerns about potential risks to product quality.

Dr. Obele urged the Nigerian Midstream and Downstream Petroleum Regulatory Authority (NMDPRA) to enforce strict quality assurance measures to protect consumers.

“PETROAN is calling on the Nigerian Midstream and Downstream Petroleum Regulatory Authority to ensure compliance with quality assurance standards which may arise due to competitive pricing,” he warned.

Meanwhile, NNPCL spokesperson Femi Soneye has yet to confirm this development officially.

[NaijaNews]

The Nigerian National Petroleum Company Limited (NNPCL) has slashed the ex-depot price of Premium Motor Spirit (PMS), commonly known as petrol, from ₦1,020 to ₦899 per litre.

This adjustment follows a similar move by the Dangote Refinery, which recently reduced its petrol price to ₦899 per litre.

The Petroleum Products Retail Outlets Owners Association of Nigeria (PETROAN) confirmed this development in a statement released on Saturday.

Signed by PETROAN’s National Public Relations Officer, Dr. Joseph Obele, the statement referenced a document issued by NNPCL’s Commercial Department detailing the price adjustment under the regional pricing framework.

Marketers will now purchase PMS at ₦899 per litre, aligning with the price set by the Dangote Refinery.

However, buyers sourcing from locations such as Warri, Oghara, Port Harcourt, and Calabar will pay ₦970 per litre.

The statement read, “The Nigerian National Petroleum Company Limited has taken a significant step in response to the competitive impact of deregulation in the downstream sector.

“The company recently reduced the ex-depot price of Premium Motor Spirit from ₦1,020 to ₦899 per litre.

“The price reduction by NNPCL is seen as a response to the competitive impact of deregulation, which has led to increased competition in the downstream sector.”

Dr. Obele noted that the decision demonstrates the growing influence of deregulation on the oil and gas market, fostering increased competition among stakeholders.

He expressed optimism that petrol prices would decline further before the end of January 2025 due to falling crude oil prices globally and the naira’s recent appreciation against the dollar.

He described the current trend as a “price war,” underscoring the benefits of competition and advocating for the full privatization of government-owned refineries to further enhance market efficiency.

Reacting to the development, the National President of PETROAN, Billy Harry, commended the NNPCL for prioritizing affordability during the holiday season.

“The reduction in PMS price by NNPCL is a demonstration of the company’s commitment to making petroleum products more affordable for Nigerians.

“We commend NNPCL for responding to our call for affordable PMS prices,” Harry said.

He highlighted key benefits for consumers: “Reduced transportation costs: With lower PMS prices, motorists will spend less on fuel, leading to increased disposable income.

“Increased economic activity: Lower fuel prices will stimulate economic growth by reducing production costs and increasing demand for goods and services.

“Improved standard of living: The price reduction will lead to a decrease in the cost of living, enabling Nigerians to afford necessities and enjoy a better quality of life.” 

Harry also applauded Dangote Refinery for its earlier price cut, crediting it with driving healthy competition in the downstream sector.

While praising the benefits of competitive pricing, PETROAN raised concerns about potential risks to product quality.

Dr. Obele urged the Nigerian Midstream and Downstream Petroleum Regulatory Authority (NMDPRA) to enforce strict quality assurance measures to protect consumers.

“PETROAN is calling on the Nigerian Midstream and Downstream Petroleum Regulatory Authority to ensure compliance with quality assurance standards which may arise due to competitive pricing,” he warned.

Meanwhile, NNPCL spokesperson Femi Soneye has yet to confirm this development officially.

[NaijaNews]

The CEO of Vaneck a $115 billion asset manager said Bitcoin will continue its bullish momentum next year, targeting another uptick to between $150,000 and $170,000 

Bitcoin has performed outstandingly in 2024, recording an impressive 124.4% uptrend since this year. Notably, the digital asset’s hefty upsides trounce those of major traditional assets like gold and US stocks. 

Meanwhile, a notable market expert has inferred that Bitcoin will continue its impressive run next year. In a recent statement, Jan Van Eck, Vaneck’s chief executive officer, stated that Bitcoin will put in another remarkable performance in 2025. 

Bitcoin to $170,000 per Coin 

The CEO of the $115 billion asset manager said Bitcoin will continue its bullish momentum next year, targeting another uptick to between $150,000 and $170,000. Furthermore, Van Eck urged market participants to buy Bitcoin and gold as a hedge against fiscal uncertainties.

Meanwhile, his assertions nearly correlate with VanEck’s official Bitcoin forecast for 2025. Last week, the US Bitcoin spot ETF issuer predicted that Bitcoin would hit $180,000 while Ethereum would be worth $6,000.

Bitcoin Drops to $98,000 despite Positive Prediction  

Bitcoin the flagship crypto asset dropped to $95,000 yesterday following Data coming from the FOMC on Fed rate cuts. The flagship crypto asset hit its new all time high of $108,372 three days ago but dumped to $95,000 in the 72 hours.

• At the time of the report, Bitcoin has corrected to $98,300 surging by 3.8% in the last 24 hours.
• VanEck CEO’s prediction aligns with an earlier prediction of Bitcoin crossing the $100,000 mark before the end of the year.
• The prediction was made by analysts in November during the Bull run but the crypto asset failed to breach the psychological barrier that month.

The long-awaited event occurred in the first week of December with Bitcoin breaching the $100,000 mark to $103,000. The asset surged to $108,000 before slumping to $95,000 three days ago.

Bitcoin price Analysis  

Bitcoin is currently exchanging hands for $98,518 surging by 3.8% in the last 24 hours. The crypto asset has dipped by 8.9% from its all-time high with a maximum price of $99,496 and a minimum price of $92,495.

What to Know  

• Bitcoin Exchange Traded funds recorded massive outflows on Thursday losing $617 million in just 24 hours. Blackrock’s IBIT the largest Bitcoin ETF by market capitalization recorded no inflows for the day.
• Exchange Traded Funds creates an opportunity for institutional investors to invest in cryptocurrencies without actually owning them. Bitcoin and Ethereum ETFs are the only available Exchange Traded Funds at the moment.
• There are speculations of a Solana and XRP Exchange Traded Funds in the horizon as both crypto assets are the next in line according to the list of top crypto assets by market capitalization.

[Nairametrics]

The election petition tribunal sitting in Benin City has disclosed that Asue Ighodalo, the Peoples Democratic Party, PDP, the All Progressives Congress, APC, the Independent National Electoral Commission, INEC, and Governor Monday Okpebholo will be calling 290 witnesses during the hearing of their petition.

DAILY POST reports that the tribunal is adjudicating on the declaration of Monday Okpebholo, the candidate of APC winner of the last September 21, 2024 governorship election in Edo State by Asue Ighodalo, the PDP candidate.

Asue Ighodalo and his party, PDP are challenging the declaration of Monday Okpebholo and his party winner of the election by the Independent National Electoral Commission, INEC.

DAILY POST reports that the chairman of the three-man tribunal, Justice Wilfred Ikpochi disclosed this at the weekend during the presentation of the pre-hearing reports and scheduling to parties in the petition.

Ikpochi did not, however, give the breakdown of the number of witnesses that each of the petitioners and respondents would call during the trial.

He said the 290 witnesses were proposed by the parties in the harmonized proposal for the pre-hearing conference.

He said the parties will only call witnesses whose statements on oath have been frontloaded and subpoenaed witnesses where necessary.

The court added that the petitioners shall call their witnesses within 21 days or less while each of the respondents shall be allowed 10 days or less to call their witnesses.

“The parties may call expert witnesses as indicated in their pre-hearing answers.

“All pleading documents shall be rendered and admitted by the tribunal while objections thereto shall be filled separately during final addresses. Objections to such documents during trial shall be noted and rulings reserved appropriately, “he said.

He also added that all frivolous and unnecessary applications for adjournments shall not be granted by the tribunal as the election petitions are time-bound.

According to him, whenever, it becomes very expedient to fast-track the proceedings, the tribunal shall bridge the time for doing anything in accordance with the rules as prescribed by the Electoral Act 2022.

Justice Kpochi, further added that on no account should any written address filed by counsel be more than 40 pages.

He said the address should be of double spacing format with 14 font size.

He, however, advised all counsel to imbibe the spirit of good brief writing in compliance with the Electoral Act, 2022.

Others presented in the reports by the tribunal are that there shall be no consolidation of the petition with any other petition as there was no application in respect thereof and there shall be no amendment of amendment as none is required.

“There shall be no further particulars or admissions save the application by the petitioners for interrogatories directed to the INEC, Monday Okpebholo as first and second respondents requesting for particulars articulated in the copies of the proposed interrogatories that have been filed along with the application in motion No-EPT/ED/GOV/02/M10/2024 filed on December 6, 2024, that has been granted.

The tribunal chairman, who adjourned to January 13, 2025, for hearing, said the court shall be sitting from day to day from 10am except on Sundays and other public holidays gazetted by law.

He, however, stated that the sitting period is subject to reviews as the exigencies of the workload permit.

[DailyPost]

No fewer than 27 people were feared dead following a stampede in Okija, Ihiala Local Government Area of Anambra State. 

The tragic incident occurred during a Christmas rice distribution event organized by a local foundation to aid the less privileged.

The annual charity event, spearheaded by philanthropist and Chieftain of the All Progressives Grand Alliance (APGA), Chief Ernest Obiejesi, known as Obijackson, turned deadly due to the overwhelming crowd. 

An eyewitness, who spoke to The Nation, described how the good intentions behind the event were overshadowed by the chaos that ensued.

The source confirmed a viral video showing the tragic scene and expressed disbelief over the actions of the crowd. 

“Hunger has made some people ‘stupid’. Why were they fighting and rushing for rice that would have been enough for everyone, no matter how many people came?” the eyewitness said, adding that Obijackson’s Foundation has consistently provided excess rice every year, with people from neighboring states also benefiting. “The stampede was caused by impatience.”

Several injured victims were rushed to the local hospital, while the bodies of the deceased were taken to the morgue. 

It was gathered that the incident also affected the state government, as one aide to Governor Prof. Chukwuma Soludo reportedly lost two relatives in the stampede. 

The aide, a former member of the Peoples Democratic Party (PDP) from the local government, was deeply affected by the loss.

The state police public relations officer, Tochukwu Ikenga, could not be reached for comment, but a senior police officer confirmed the incident. 

“Yes, it’s true. The Commissioner of Police, Obono Itam, has already dispatched officers to the site,” the officer said, adding, “The stampede likely resulted from the crowd’s rush, but the command will begin an investigation immediately. It was a pure accident, and we deeply sympathize with the affected families.”

[TheNation]

 Kemi Badenoch, current leader of the UK’s Conservative Party, recently disavowed her Nigerian identity because of her resentment at being associated with northern Nigeria. “Being Yoruba is my true identity,” she said, “and I refuse to be lumped with northern people of Nigeria, who ‘were our ethnic enemies,’ all in the name of being called Nigerian.”

I can bet my bottom dollar that most northern Nigerians are uninterested in any claim to kinship with her, either.

Well, since Ms. Badenoch hates northern Nigeria that much, she might also consider rejecting even the term Yoruba, as it originates from—of all places—northern Nigeria! 

“Yoruba” is, after all, an exonym first bestowed upon the Oyo people by their northern neighbors, the Baatonu (Bariba) of Borgu, before it was shared with the Songhai (whose scholar by the name of Ahmad Baba has the distinction of being the first person to mention the name in print as “Yariba” in his 1613 essay titled “Al-kashf wa-l-bayān li-aṣnāfmajlūb al-Sūdān”).

Usman Dan Fodio’s son, Muhammad Bello, wrote Infaq al-mansur in 1813, which responded to Ahmad Baba’s 1613 essay. In it, he had cause to also mention “Yariba.” 

The name’s embrace as a collective identifier owes debts to these historical facts. In other words, Yoruba is not a Yoruba word. It traces etymological descent from northern Nigerians, Badenoch’s “ethnic enemies.”

Perhaps Badenoch would prefer to invent an ethnic moniker akin to Professor Wole Soyinka’s deftly coined Ijegba (a seamless blend of Ijebu and Egba identities). She might consider Ijendo, an elegant portmanteau uniting her maternal Ijebu roots with her paternal Ondo lineage. 

It would, at least, shield her from the burden of bearing an identity whose label comes from her “enemies.”

Yet even with this rhetorical sleight of hand, Badenoch cannot outrun the stubborn truth that the historical, cultural, and sociolinguistic ties between northern Nigerians and Yoruba people are irrefutable. These connections run deep and are impervious to political grandstanding or identity cherry-picking.

In a column I wrote on October 9, 2021, titled “Arewa and Oduduwa: More Alike Than Unlike,” I explored this shared legacy. I reproduce some of that original column below as a reminder.

Centuries before colonialism and the British-supervised formation of Nigeria, much of what we know today as northern and western Nigeria have had robust relational and cultural encounters, evidence of which still endures in the contemporary linguistic and cultural artifacts of the people.

The centuries-long Trans-Saharan Trade between the Arab world and so-called Sub-Saharan Africa, which passed through much of what is now northern and western Nigeria between the eight and the seventeenth centuries, brought traces of Islam and cultural interchanges in both places. 

Thereafter, both regions witnessed massive migrations of the Mande people from the Mali empire who brought more concentrated expressions of Islam—and monarchies.  That is why much of what used to be the Oyo empire was actually ethnically syncretic.

Historians have shown that people that are today known as northern Nigerians played central roles in precolonial Yoruba history. For example, the Bashorun (whom many people equate to the Prime Minister and de facto power behind the throne) was often of Borgu descent, and the Alapinni, another high-ranking official, traced his origins to the Nupe people.

Well-regarded bashoruns like Magaji, Worudua, Biri, Yamba, Jambu, and Gaa who helped extend Oyo’s frontiers were of Borgu origin.

More than that, several towns and villages in Oyo were founded by Borgu people. For instance, Ogbomoso, a major Oyo town, was founded by a Baatonu (Bariba) prince. The title of the town’s monarch, “Soun,” is a corruption of “Suno,” the Baatonu word for king. 

Yoruba sometimes swallows middle consonants over time, which explains why "olorun" sometimes becomes "olo'un," why even "Yoruba" (itself a foreign word derived from the Baatonu) becomes "Yo'oba" in everyday speech, etc. On this model, the "n" in "suno" was swallowed to produce "suon," which later became "soun" after the transposition of the "o" and "u" vowels in the word.

Kishi, another major town in Oyo State, was founded by a Borgu prince by the name of Kilishi Yeruma. Kilishi is the Hausa word for rug (which symbolizes the throne) and Yeruma is the corruption of the Kanuri “yerima,” which means prince. But “Kilishi Yeruma” is a fossilized, time-honored title in all of Borgu, which is a cultural melting pot, for the heir apparent to the throne.

In fact, I was shocked to read recently that even Ibadan, the administrative capital of Western Nigeria, was founded by a northern Nigerian of Borgu origins. Oluyole, the founder of modern Ibadan, was the scion of Bashorun Yau Yamba, who was of Borgu ancestry.

As a matter of fact, the town of Igboho whose son, Sunday Igboho, has become the symbol of “Yoruba nation” and who has thrown his weight behind Badenoch’s claim of being Yoruba who has no connection to northern Nigeria, is ethnically syncretic. 

Apart from the large number of Fulani people in and around the town who have lived there for centuries, some of whom have become culturally and linguistically Yoruba, there is a major neighborhood there called Boni. Boni is the generic Borgu birth-order name for the fourth son.

Historical accounts also reveal that during the Trans-Saharan Trade, many Hausa people worked as intermediaries between Arab traders and the Alaafin of Oyo. Most didn’t return to their places of birth, and their descendants are now Yoruba people.

Similarly, we read from the late Professor Abdullahi Smith’s account of the tiff between Afonja and the Alaafin of Oyo that a large chunk of Afonja’s army, called the Jama’a, was drawn from Hausa slaves who escaped from the Alaafin’s palace.

And the Fulani presence in Yoruba land preceded the coming of Mu’alim “Alimi” Salihu to Ilorin by several decades, perhaps centuries. As I pointed out in a past column titled “Ilorin is an Ethnogenesis: Response to Kawu’s Anti-Saraki Ilorin Purism,” some of Afonja’s followers, with whom he fought the Alaafin, according to Abdullahi Smith who quoted the Ta’alif, a pamphlet written in Arabic by an Ilorin Yoruba Muslim cleric about the events of the time shortly after they occurred, were Fulani pastoralists who were never Muslims.

The pastoralists had lost their cattle to tsetse fly bites and “had nothing to lose,” according to Smith, so they became Afonja’s mercenaries. 

One of the Fulani pastoralists whom Alimi couldn’t convert to Islam, was a man named Ibrahim Olufade who spoke perfect Yoruba and Fulfulde and acted as the interpreter for Afonja in his initial interactions with Alimi. 

In other words, Fulani people had been bearing Yoruba names in Yorubaland at least a century before Nigeria was formed. I won’t be surprised if descendants of Ibrahim Olufade are now Yoruba (nationalists)— if they are in western Nigeria.

My hunch has some basis in real-life examples. One of northern Nigeria’s most celebrated journalists, the late Hajia Bilikisu Yusuf, was descended from Yoruba people who migrated to Kano generations ago. She was one of the most passionate defenders of Arewa that I know.

When the late Mohammed Sule, author of the famous The Undesirable Element in the Pacesetter Series, told me of Hajia Bilikisu’s Yoruba background in Kaduna in the late 1990s, I was incredulous. But he said they were neighbors in Kano and swore that Hajia Bilikisu’s grandfather still spoke Yoruba.

The ancestors of the late Professor Ibrahim Ayagi of Kano were Yoruba. As he himself told the Daily Trust on September 2, 2018, “Unguwar Ayagi was initially inhabited by the Yoruba and Nupawa, who came from outside and settled here. That’s how the place became known as Ayagi. So most of the people in Ayagi are Yoruba, Nupe and, of course, Hausa.”

Given this depth and breadth of relational interconnectedness, it is no surprise that northern and western Nigeria share an extensive repertoire of cultural vocabularies that are derived from Arabic, Songhai (because the Malians who brought Islam to Hausa land, Borgu, and Yorubaland abandoned their language and spoke a dialect of Songhai called Dendi), and mutual borrowings. 

I will give a few examples. In both Yoruba land and Borgu, the term from an unmarried girl is some version of the word “wondia.” That’s a Songhai word for an unmarried girl.

 “Bere,” a title of respect prefixed to the names of older people in Borgu and parts of Yoruba land, is a Songhai word. The word “karambani,” which I was shocked to find out occurs in Yoruba, is a Songhai word that is now integral to the lexis of many languages in Borgu.

Asiri, the word for secret in Hausa, Yoruba, Kanuri, Baatonu, and many other languages in Muslim northern Nigeria, is derived from the Arabic “as-sirr” where it also means “secret.” 

Wahala, which used to be limited to Yoruba and languages in Muslim northern Nigeria, but which is now widely used all over Nigeria, is derived from the Arabic “wahla,” which means “fright,” “terror.”

Yoruba and most languages in Muslim northern Nigeria also use “talaka” (talika in Yoruba) to refer to the poor. The word also appears in Mandinka, Songhai languages, Teda, and in other West African polities where Islam is predominant.

 History is rarely as malleable as we would like, and identity, once examined, often reveals far more connection than division.

 If Badenoch truly fancies herself as Yoruba, she'd be wise not to rattle the ancestral tree; she might be startled by just how much Northern Nigeria comes tumbling out of its branches.

Former presidential candidate of the Labour Party, Peter Obi, has expressed sorrow and concern over the tragic stampedes in Anambra State and Abuja that claimed the lives of many individuals on Saturday.

In a statement on X.com on Saturday, Obi stated that the stampedes, which occurred during the distribution of food and palliatives to citizens, highlighted the socio-economic challenges in Nigeria.

Obi wrote, “I am deeply saddened and distressed by the tragic loss of lives in desperate searches for food. A few days ago, about 35 people, mostly children, lost their lives in a stampede at a Christmas Funfair in Ibadan, Oyo State.

“This morning, reports emerged of at least 10 people losing their lives in Abuja while scrambling for palliatives, with many others injured.

“Now, I just heard that about 19 more lives were lost in another stampede in Okija, Anambra State, as people struggled to receive food items.”

While appreciating the organisers of the events for their kind gestures in providing support to the needy, Obi stated that the incidents were reflective of systemic failures within the country.

“While I will not cast blame, but instead appreciate the organisers of these respective events for their kind gestures in providing palliatives and support to society, especially the poor, these tragedies reflect the systemic failures that plague our society.

“The desperate quest for survival in these harsh economic times has driven our people to extremes in their search for food, often at the cost of their lives,” he added.

Obi questioned the paradox of widespread hunger in a nation so abundantly blessed with resources.

He wrote, “How do we explain that in a nation blessed with abundant resources, our people are dying of hunger in such numbers? How is it possible that we cannot feed our citizens despite the vast, fertile lands our nation is endowed with? My heart bleeds.”

He also empathised with the states involved and the affected families, saying, “One can only imagine the pain their families are enduring at this moment. My heart goes out to them.

“I sincerely commiserate with all the affected families and the good people of Oyo, Anambra, and the FCT over these tragic incidents. May God grant them, and all of us, the strength to bear these painful losses.”

“May God Almighty grant the departed souls eternal rest, and may the injured recover swiftly.”

PUNCH Online reports that no fewer than 10 individuals, including children, died in a stampede that occurred during a food distribution event at Holy Trinity Catholic Church, Maitama, Abuja on Saturday.

Similarly, some yet-to-be-confirmed number of persons were feared dead following a stampede that occurred during the sharing of palliatives at the gate of the Obijackson Centre, in Okija, in the Ihiala Local Government Area of Anambra State, on Saturday.

This incidents follows the death of 35 children during a stampede at a funfair in Ibadan, Oyo State on Wednesday.

[Punch]