Author: The Nation

  • Commercial grinding machines slowly piling poison on food

    Commercial grinding machines slowly piling poison on food

    Mrs. Nkeiruka Okoye, who has never patronised the local grinding machines, said as she was preparing for her 10- year- old son’s birthday her blending machine packed up and she had no option but to rush to the nearest market to find a way of grinding her food products.

    According to her, she had bought a medium-sized basket of red ‘tomato Jos’, bell pepper [tatashi], scotch bonnet pepper, etcetera. On getting to the Ipodo Market, Ikeja, Lagos, which was the closest to her house, she got directions to one of the commercial grinders.

    “Already two people were before me, so I patiently waited for my turn”. Narrating her experience, as the operator started grinding for her, initially everything was coming out clear and fine, but all of a sudden “I saw a line of black liquid trickling into what he was grinding for me”. Alarmed, I shouted at him to switch off the grinder. Looking up, he asked me why. I pointed my finger at the black liquid, asking him what it was, and he nonchalantly said it was nothing to worry about and made me restart the engine”.

    Furious at his nonchalant attitude, I asked him to stop grinding if he would not stop the liquid from mixing with my tomatoes, and he called me a troublemaker, saying that no customer had ever complained about that liquid except me.

    All over Nigeria, consumers patronise these commercial grinders. They grind both dry food products like corn, as well as fresh foods. Grinding shops operate in markets, on street corners, behind houses, and sometimes inside cramped kiosks covered with dust and smoke.

    The majority of consumers patronise them because they do not have blenders at home, and even if they do, they do not have industrial ones that can grind large quantities of food products. Some other consumers patronise them because of the unreliability of electricity.

     However, the unfortunate aspect of this whole issue is that metals have been mixing into the food products that pass through these machines. Metals like zinc and iron, when consumed consistently, can result in serious health issues.

    A clinical toxicologist who asked not to be named because he is not authorised to speak to the press, said chronic exposure to heavy metals through food is a “real but underestimated” driver of kidney disease. “Nigeria has a rising crisis of chronic kidney disease. The public tends to blame high blood pressure and diabetes, which are indeed causes, but environmental and dietary exposure to toxic metals is the elephant in the room,” he said. “Metals do not leave the body quickly. If you ingest small amounts every day from flours, pepper, beans or groundnuts processed by unsafe machines, the cumulative dose over the years becomes dangerous.”

    Public health experts warn that chronic, long-term exposure to small quantities of toxic metals can silently impair kidney function. Kidney damage usually progresses without symptoms until it becomes advanced. By the time fatigue, swelling, or reduced urination appear, kidney function may already be severely compromised. Nigeria currently spends billions of naira on dialysis and kidney transplants each year, with demand rising sharply

    The toxicologist at a Teaching Hospital explained the biological mechanism: “Lead and cadmium accumulate in kidney tissues. They damage the tubules responsible for filtering waste. Over the years, this has led to chronic kidney disease. Even low-level daily exposure from contaminated food adds up.”

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    Unfortunately, the problem is not just the grinding machine but the complete absence of regulatory supervision. Nigeria’s food-safety laws theoretically cover the production, processing, and handling of foods, but in practice, the grinding industry is almost entirely informal. Many run without registration, without licenses, and without inspections.

    A senior official at the Standards Organisation of Nigeria (SON), who pleaded anonymity, admitted that enforcement in this sector is “almost nonexistent.”

    He explained that SON’s mandate covers materials and equipment, while NAFDAC oversees food safety. “But the grinding machine business is too fragmented,” he said. “Ninety per cent of operators are informal. We cannot inspect thousands of small shops scattered nationwide.”

    A NAFDAC official in the Food Safety and Applied Nutrition Directorate noted that the agency focuses on packaged, commercial food producers. “People grinding pepper in a market are outside formal regulation,” she said. “Technically, they should operate under sanitary regulations, but enforcement is difficult. The agency simply does not have the manpower.

    The worries about these grinding machines are the kind of metal they are composed of. The metal composition of such improvised discs is inconsistent and often unsafe. Welded joints break easily. Rust is common. Some discs are made from recycled vehicle parts.

    Investigations revealed that in one workshop, a mechanic proudly displayed a grinder disc he fashioned from discarded brake drums.

    Experts warn that these improvised parts introduce unpredictable metal contamination. “When you do not know the alloy composition of the metal, you cannot predict the level of lead or chromium that might leach into food.

    Experts insist the technology itself is not the problem; the danger lies in the lack of maintenance and the use of substandard parts. Proper stainless-steel grinding discs, properly maintained and regularly replaced, can minimise contamination. But most small-scale operators cannot afford them.

    Further findings also revealed that a stainless-steel disc can cost ₦40,000 to ₦60,000 while a fabricated one is ₦6,000.

    Regulators agree that change will require a coordinated effort — public enlightenment, machine-operator training, enforcement of basic standards, and affordable access to safe equipment.

    Most of the operators of these machines do not know the health implications of the metals that leach into food. Their concern is to grind smoothly and collect their money. The majority of consumers are also ignorant of the health risks.

    A dependable solution, according to food-safety specialists, would involve subsidising safe grinder parts, training operators on maintenance, and conducting regular, random market inspections. Without such measures, millions of Nigerians will continue consuming small but dangerous doses of metal daily.

    In the absence of regulation, metal ingestion through grinding machines remains an invisible national health threat — one that touches nearly every home, every kitchen, and every meal.

    It is a crisis hidden in plain sight, waiting for attention, waiting for accountability, and silently accumulating in the bodies of millions.

    Consumers, please let’s be more conscious of what we ingest into our bodies.

  • 10 things you should never store in plastic containers

    10 things you should never store in plastic containers

    When it comes to storage, odds are you have a collection of plastic containers on standby in your home. While these products make tough, cost-effective solutions, sometimes they’re not the best for the items you’re actually putting inside. Here are the things experts say you should never store in plastic containers—and what the best storage substitutes are.

     Raw meat

    Raw meat should not be stored  in plastic containers for potential cross-contamination reasons.

    Simultaneously, it’s always best to make sure whatever vessel you’re using to house raw meat comes with an airtight, sealable lid. Open lids, or ones that open easily, can cause leakage, which is the absolute last thing you want with uncooked meat.

    Tomato sauces & curries

     The acid in tomatoes can cause the plastic to degrade and absorb odors over time, and same with curries.  This acidity reacts to the plastic and can cause chemical leaching.

    Garlic, onions, & fresh herbs

    Whenever you’re in a pinch and need a place to store the head of garlic you just peeled or fresh herbs from your garden, experts say to reach for anything except for plastic containers. Foods with a strong odour such as onions, garlic, and certain cheeses can penetrate the plastic, which will leave it stained with the smell and potentially ruin foods stored in the container in the future.

    As for fresh herbs, plastic containers cause them to wilt and lose flavor quickly since they do not provide proper ventilation.

    Fruits

    Similar to herbs, fruits such as berries, avocados, and citruses should be left out of plastic, too. Fruits like berries and avocados tend to go bad faster in plastic than in glass containers. Additionally, the lack of ventilation in plastic containers causes fruits to get moldy and mushy because of the moisture buildup.

    Hot foods

    Hot food and liquids should never be stored in plastic containers as the high temperatures can cause the plastic to release harmful chemicals. Always make sure to let food cool before storing in plastic containers.

    Oily, fatty, or greasy foods

    When you’re cooking, it’s important to know the type of foods you’re making so you can put them in proper storage. Oily, fatty, and greasy food do not react well to plastic and should be put in better alternatives, like glass, according to our experts. Foods that have high oil content or produce a lot of grease can break down plastic over a long period of time, which puts the food at risk of being contaminated. Foods with a high fat content are best to avoid when it comes to plastic containers as the fat can absorb more chemicals from the plastic compared to other food types.

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    Books

    Food isn’t the only item that has a lot of limitations when it comes to using plastic storage. Some household items make the list of things to keep out of plastic tubs, and according to Traub, one of those is books.

    This would be fine in a temperature-controlled room, but with all the humidity, any trapped moisture can cause pages to warp or mildew to form, which can ruin books over time.

    Leather goods

    Any leather you may have— in the form of purses, boots, jackets, and more—should be kept far away from plastic or placed in these storage items strategically to preserve the material. Leather items like purses in plastic containers are okay if the container is kept in a cool, dry place. But if there’s any moisture, the leather might develop mold or mildew and could even cause your leather to crack. If you’re going to store leather items in plastic containers, I recommend using silica gel packets.

    Photographs

    Precious momentos like photographs, sadly can be damaged if you leave them in plastic. Plastic containers can damage photos if heat or moisture gets trapped inside. They might even stick together or fade over time. 

    Candles

    Keeping candles in plastic containers in a cool, dry spot could be okay. However, if the container is exposed to any heat or sunlight, the wax can soften or melt. Choose wisely when finding a place to store your favorite wax candle so you can enjoy its scent and form.

    Best storage alternatives to plastic

    Overall, the material for storage for most of these items, especially the food, is glass. According to research, glass is safe for most foods because it’s nonreactive, stain resistant, and good for hot and cold things. Silicone bags are also a wonderful, eco-friendly option that you can wash and reuse.

  • Shobanjo urges new fellows to redefine excellence in advertising

    Shobanjo urges new fellows to redefine excellence in advertising

    • By Afolabi Idowu

    In a keynote speech that blended history, wisdom and challenge, Dr Biodun Shobanjo, widely regarded as the “Czar of Advertising” in Nigeria, urged newly-inducted Fellows of the Advertising Regulatory Council of Nigeria (ARCON) to see their recognition not as a mere badge of seniority, but as a permanent call to elevate standards, redefine excellence and protect the integrity of the industry.

    Delivering the keynote at the induction ceremony, at which 45 seasoned practitioners were formally decorated as Fellows, Dr. Shobanjo questioned the value and meaning behind professional recognition that is not anchored in purpose and substance.

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    “Let’s ask ourselves—beyond the certificate, the plaque, and the medal—what exactly does it mean?” Shobanjo challenged. “Being a Fellow must go beyond years of service. It must be a reflection of your conduct, your contribution, and your character.”

    Drawing parallels with the legal profession, where the Senior Advocate of Nigeria (SAN) title commands reverence due to consistent excellence and ethical distinction, Shobanjo urged ARCON and its Fellows to redefine what fellowship means in the creative economy.

    “If the legal profession holds its SANs in such high esteem, then our own Fellowship must come to represent something equally aspirational and substantive,” he said.

    The event which held in Lagos recently, brought together top leaders of Nigeria’s marketing communications industry, regulators, and veterans to honour the 45 new Fellows — drawn from advertising, media, public relations, and brand management circles.

    The inductees, carefully selected by ARCON’s Fellowship Committee after a rigorous review process, represent a new cadre of industry custodians expected to uphold ethics, mentor younger practitioners, and contribute to the growth of Nigeria’s fast-evolving advertising ecosystem.

    ARCON’s Director-General, Dr. Olalekan Fadolapo, underscored that the Fellowship is “not ceremonial, but a symbol of responsibility and leadership.” He reminded the audience that the regulatory council’s mission extends beyond licensing—it is about standardising practice, enforcing ethics, and protecting the credibility of advertising in Nigeria.

  • Alpha Morgan Bank expands footprint

    Alpha Morgan Bank expands footprint

    Alpha Morgan Bank opened its newest branch in Osogbo, Osun State, strengthening its commitment to bringing satisfying banking closer to customers across Nigeria.

    The new branch, located at 165 Station Road, Osogbo, was commissioned by Prince Kola Adewusi, Deputy Governor of Osun State, in a ceremony that drew government officials, business leaders, and members of the Bank’s management team.

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    Prince Adewusi commended Alpha Morgan Bank for expanding into Osun, describing it as a move that will boost economic activities and improve access to quality financial services within the state.

    Speaking at the launch, Mr. Ade Buraimo, MD/CEO Alpha Morgan Bank expressed gratitude to the government and people of Osun for their warm reception, reaffirming the Bank’s commitment to providing seamless, customer-focused, and satisfying banking experiences to everyone who Banks with them.

  • Polaris Bank deepens customer experience, boost environmental sustainability commitment

    Polaris Bank deepens customer experience, boost environmental sustainability commitment

    Service delivery took centre stage as Polaris Bank reaffirmed its commitment to enriching customer experiences while joining institutions globally to mark the 2025 Customer Service Week, themed “Mission: Possible.”

    The annual global event, observed recently recognises the crucial role of customer service professionals and the value they bring to customers and businesses alike.

    Addressing customers and staff, the Managing Director and Chief Executive Officer of Polaris Bank, Kayode Lawal, stated that excellent service remains central to the Bank’s culture and long-term success.

    He noted that while the pursuit of great service can be challenging, it is always worth the effort.

    According to him, Polaris Bank’s service philosophy rests on consistency, thoughtfulness, and excellence, ensuring that every interaction reflects genuine care and responsiveness.

    Lawal expressed appreciation to customers for their trust and feedback, describing them as the foundation upon which the Bank continues to innovate and evolve.

    He reaffirmed the Bank’s pledge to remain by its customers’ side, delivering quality service that meets their needs and expectations at every stage of engagement.

    Throughout the week, Polaris Bank is conducting a range of activities across its branches and digital platforms to celebrate both customers and service champions within the organisation.

    The engagements include customer appreciation sessions, staff recognition ceremonies, and learning initiatives aimed at strengthening service excellence.

    Customer Service Week, celebrated globally in the first full week of October, honours service professionals who make exceptional experiences possible.

    For Polaris Bank, the event represents yet another opportunity to celebrate its people and reaffirm that with teamwork and dedication, great service remains a mission possible.

    Days before the Customer Service Week celebration, the Bank expanded its sustainability agenda through a nationwide tree-planting campaign conducted in partnership with the Nigeria Conservation Foundation (NCF).

    The initiative extended to three major locations: the Lekki Conservation Centre in Lagos State, the Federal University of Agriculture, Abeokuta (FUNAAB) in Ogun State, and Sardauna Memorial College in Kaduna State.

    The campaign, first launched in 2024 during the Bank’s commemoration of World Environment Day, stresses Polaris Bank’s long-term commitment to addressing climate change, reducing carbon emissions, and promoting sustainable practices nationwide.

    At the Lagos event, held at the Lekki Conservation Centre, Executive Directors Chris Ofikulu and Sharafadeen Muhammad joined NCF representatives and volunteers to plant trees as part of the campaign’s expansion.

    Speaking at the event, Chris Ofikulu, Executive Director, Commercial and Retail, expressed appreciation to participants and reiterated that the exercise demonstrates the Bank’s deep commitment to environmental sustainability.

    He recalled leading the Bank’s first tree-planting activity in 2024 at the Tai Solarin University of Education (TASUED), Ogun State.

    He noted that the initiative aligns with the United Nations Decade of Ecosystem Restoration, a global movement focused on building a greener and more resilient future.

    Ofikulu explained that Polaris Bank views sustainability not just as a corporate responsibility but as a business imperative that drives long-term value creation.

    He added that through this initiative, the Bank reaffirms its role beyond traditional banking, aligning with the collective goal of planting 10,000 trees nationwide to promote ecological balance and environmental health.

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    Also speaking at the event, Sharafadeen Muhammad, Executive Director, Operations, emphasised that protecting the environment remains a shared responsibility for the benefit of all.

    He described the initiative as a commendable effort that supports the creation of nature reserves capable of conserving biodiversity while generating economic value.

    In Ogun State, the Divisional Head for Ogun/Oyo Region, Yetunde Okeleye, stated that the tree-planting initiative reinforces Polaris Bank’s commitment to sustainability.

    According to her, planting economic trees across Nigeria demonstrates that environmental stewardship is not only a responsibility but an integral part of the Bank’s identity.

    She added that the partnership with the NCF at the Federal University of Agriculture, Abeokuta, reflects the Bank’s dedication to restoring degraded land, preventing soil erosion, and mitigating the effects of climate change.

    Okeleye described the initiative as a clear expression of Polaris Bank’s determination to foster environmental sustainability and community well-being for future generations.

    In Kaduna State, Kabir Lawal, Acting Group Head for the North West, led staff of the Bank in a similar exercise at Sardauna Memorial College.

    He emphasised that sustainability forms a core part of Polaris Bank’s culture and governance framework.

    According to him, every decision the Bank makes is guided by environmental, social, and governance (ESG) principles designed to address environmental challenges while empowering communities and promoting inclusive growth.

    Lawal explained that the Kaduna exercise, undertaken in partnership with the NCF, goes beyond tree planting to restore degraded areas, prevent erosion, and raise public awareness on the importance of environmental preservation.

    Representatives of the Nigeria Conservation Foundation commended Polaris Bank’s leadership, noting that the trees planted – including both fruit-bearing and shade-providing species – would serve multiple ecological and economic purposes such as erosion control, windbreak, shade provision, and food security enhancement.

    Community leaders from FUNAAB and Sardauna Memorial College expressed appreciation to Polaris Bank and the NCF for their leadership and partnership, describing the initiative as timely and impactful in addressing global climate challenges at the local level.

    Through these initiatives, Polaris Bank continues to integrate sustainability into its core operations, ensuring that climate action and community development remain central to its long-term growth strategy.

    The Bank reaffirmed that through collaboration, innovation, and shared responsibility, building a greener and more inclusive future remains both achievable and essential.

  • Omolehin warns of moral decline, calls for prayer, spiritual awakening

    Omolehin warns of moral decline, calls for prayer, spiritual awakening

    President and Founder of Word Assembly Ministries, Ilorin, Kwara State, Rev. Isaac Omolehin, has called for deep reflection, prayer and genuine spiritual awakening in Nigeria, warning that the church is facing an existential threat from moral degeneration and spiritual backsliding.

    Omolehin made the call at the Empowering the Church Summit organised by Glory Tabernacle Ministry, Bodija, Ibadan, Oyo State.

    In his sermon, “The Powerless Church,” Omolehin raised concerns over what he described as troubling spiritual, moral and institutional trends spreading across churches in Nigeria and the wider Christian community.

    Drawing from over five decades of ministry experience, the cleric warned that the church risks drifting into weakness and irrelevance if corruption, complacency and spiritual powerlessness are not urgently confronted.

    “The Lord did not plan to have a powerless church,” he said. “A weak church is an aberration to what was handed over to us.”

    Lessons from Europe’s Empty Churches

    Drawing from his recent travels to Europe, Omolehin recounted visiting historic churches in Scotland, including the church of John Knox, one of the most influential figures of the Protestant Reformation.

     He described the shock of discovering that once-revival-centred church buildings had been converted into apartments and commercial properties.

    “I stood in front of John Knox’s church, a place built during revival, and it is now empty, broken into rooms and rented out,” he said. “Churches in Europe did not die suddenly; they died gradually—over 50, 100 years—until there was nothing left.”

    He lamented that believers failed to rise when such sacred spaces were put up for sale, warning that Nigeria could follow the same path if Christians remain indifferent.

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    “We have started that same journey in Nigeria,” he warned. “If things continue the way they are, in less than 50 years, the church may no longer be able to withstand the pressure upon it.”

    Then and now: A moral contrast

    Reflecting on Nigeria in the 1970s, Rev. Omolehin contrasted past societal values with today’s realities, using examples from his personal experiences around the University of Ibadan.

    “In the 1970s, newspaper vendors at the UI would spread their papers on the roadside, leave the money there and walk away,” he recalled. “You took a paper, dropped the money and left. No one watched you.”

    He lamented that such trust has largely disappeared, even within church settings.

    “Today, in churches, while people are bringing offerings, announcements are made telling worshippers to guard their bags,” he said. “This is no longer comedy; it is lamentation.”

    According to him, moral decay within society has seeped into the church, creating a dangerous contradiction.

    “The sinners then were better than the saints today,” he stated. “Nothing can be strong when corruption is inside it—no nation, no institution, no church.”

    Once-powerful church

    Omolehin recalled a time when the church exercised spiritual authority and commanded respect, even in hostile environments. He narrated stories of early Nigerian churches reclaiming land once regarded as sacred forests and transforming them into worship centres.

    He also cited the example of Rev. Dr Moody, a former pastor in the ECWA church in Kabba, who, according to Omolehin, disarmed armed robbers through spiritual authority rather than fear.

    “This was the church I knew,” he said. “Today, bandits enter churches, kill worshippers and abduct pastors and their families. This was not part of our history.”

    Existential threat and the call to prayer

    Central to Omolehin’s message was the idea that the church is facing an existential threat, one that demands a militant spiritual response rather than passive resignation.

    “If we sit down here, we die,” he repeated, drawing from the biblical story of the four lepers. “The enemy diminishes the church quietly—one person leaves, then another, until emptiness appears.”

    He stressed that persecution often targets key leaders first, citing biblical examples such as John the Baptist, James, Peter and Stephen, warning that silence only emboldens opposition.

    “The empowerment of the church begins with prayer—praying houses, praying individuals, praying groups,” he said, referencing the prayer meeting in the house of John Mark’s mother that led to Peter’s miraculous release from prison.

    Power before mission

    He also emphasised that evangelism without spiritual power is futile, reminding listeners that Jesus instructed His disciples to wait for empowerment before embarking on mission.

    “Beyond power, there is nothing more,” he said. “If you have power, power will supply what you lack.”

    Ministry in crisis zones

    Identifying himself as a rural evangelist, Rev. Omolehin spoke candidly about ministering in areas now overtaken by banditry and kidnappings.

    He described how communities have been forced to raise money not to secure freedom for captives, but simply to feed them in captivity.

    “My field has been invaded by bandits,” he said. “But I cannot abandon my calling. Lagos can count money; I will count souls.”

    Despite the challenges, he maintained that the gospel remains the only enduring solution to Nigeria’s layered crises.

    Final warning

    Omolehin further called on the church to reclaim its spiritual strength and moral authority.

    “I don’t want the church to end in my generation as a weak church,” he said. “I want the church to resume in power, to be respected again—by government, by society, by other faiths.”

    He warned that Europe’s experience, where churches are now bought by non-Christian groups, should serve as a sobering lesson.

    “This place will not close down while we are here,” he declared. “If we sit down here, we die. But if we rise in power, the church will live.”

  • Daystar fetes hundreds across Lagos with food items

    Daystar fetes hundreds across Lagos with food items

    Daystar Christian Centre has brought cheer to hundreds of individuals and families across Lagos through its annual Love at Christmas outreach, distributing free food items and providing support to those in need.

    The initiative, which underscores the church’s strong commitment to compassion and community service, took place across all Daystar worship centres in Ikorodu, Ikeja, Lekki, Alimosho, and Badagry.

    Speaking on the church’s culture of love, Deputy Senior Pastor, Nike Adeyemi, stressed that love must be intentional and proactive.

    “Our message has always been that love must be proactive. Every human being is important to God and to us as a church, and Love at Christmas is one of the ways we live out this conviction,” she said.

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    At the Daystar Christian Centre, the outreach is not a one-off event but part of a broader culture of care. Through its Benevolence Unit, the church provides monthly food and medical support to individuals and families in need. The Christmas outreach, according to the church, serves as the culmination of these year-long efforts, extending help and hope to hundreds of beneficiaries across Lagos.

    The season’s celebration was further enriched by Daystar’s annual Christmas Concert, which featured a vibrant blend of worship, music, performing arts, and a timely message from the Senior Pastor, Sam Adeyemi. His message encouraged reflection and a renewed response to God’s love in a world marked by uncertainty.

    “In times of uncertainty, what humanity needs most is direction. God remains the ultimate leader and judge, ruling not with oppression, but with love and justice. No matter how broken the world may seem, His authority is compassionate, and His love is always calling us back,” Pastor Adeyemi said.

    One of the beneficiaries, Mrs Margaret Olagbaju, expressed her gratitude for the gesture.

    “This kind of love is not something I take for granted. Daystar has consistently shown us that we are valued and remembered. I pray that the church continues to grow and touch more lives,” she said.

  • Payment of first fruit should not cause hardship — Genesis

    Payment of first fruit should not cause hardship — Genesis

    Prophet Israel Oladele Ogundipe, the Presiding Pastor of Genesis Global Church, popularly known as Prophet Genesis, has advised Christians that the payment of first fruit offerings should not be done at the expense of their well-being or that of their loved ones.

    Speaking during a recent interview, the cleric said he was compelled to address the issue following several troubling cases brought to his attention.

    According to him, many believers become anxious during the first month of the year, worrying about how they will cope financially if they give out their first fruit.

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    He cited the example of a church member who had ₦500,000 but was torn between paying his first fruit and assisting his mother with her rent.

    “He wanted to use the money to pay first fruit because he had been told that those who do not pay it will not receive God’s blessings,” Prophet Genesis explained. “When the matter came to me, I told him that God would not want his mother to be thrown out of her house or live in discomfort. God does not delight in the suffering of His children.”

    He added that it was to address such misconceptions that Genesis Global Church holds a Monthly Crossover Service, aimed at helping members transition spiritually and practically into a new month with clarity and understanding.

    Prophet Genesis further announced that the church will dedicate Sunday, January 18, 2025, to discussing the topic of first fruit and related issues in a special programme tagged “Podcast Sunday.”

    He invited individuals who are confused about such teachings to attend, learn the correct biblical principles, and ask questions that will deepen their understanding.

  • Isaac Oyedepo begins Sunday services, rejects offering collections

    Isaac Oyedepo begins Sunday services, rejects offering collections

    Founder of Isaac Oyedepo Evangelistic Ministries (IOEM), Pastor Isaac Oyedepo, has reiterated that the core mandate of his ministry is to make disciples of all nations.

    He made this known in a recent online message monitored by The Nation. In the video, posted recently, the young cleric emphasised that his ministry will focus on discipleship and spiritual growth, while deviating from some traditional church practices—most notably by not collecting offerings.

    The announcement coincided with the launch of IOEM’s Sunday Services, which will now be held weekly from 3:00 pm to 6:00 pm in Abuja.

    During the broadcast, Oyedepo said his approach is patterned after the early ministry of Jesus Christ.

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    “All Jesus did during His early ministry was to make disciples. The fire fell, and they were filled and refilled. Before He left, He commanded us to do the same,” he stated.

    He added that true spiritual growth requires a consistent journey through the Word of God, asking, “How healthy would our churches be if people were truly deep in the Scriptures?”

    Addressing the financial structure of the ministry, Oyedepo disclosed that God specifically instructed him not to collect offerings.

    While acknowledging that there is nothing wrong with the practice in other ministries, he explained that for this particular assignment, his focus must remain strictly on the spiritual development of the people.

    Born on February 26, 1985, Oyedepo formally transitioned into his independent ministry on November 28, 2023, after several years of service at Living Faith Church (Winners Chapel), the global ministry founded by his father, Bishop David Oyedepo.

  • Beaming light on Moonbeam

    Beaming light on Moonbeam

    Title:          Moonbeam

    Authors:    Nigerian Literary Writers

    Edited by:  Anote Ajeluorou

    Reviewer:  Kehinde Folorunsho

    Every age has a depression of its time which is found in the artistic integrity of its writers. The artist – be it poet, novelist, or playwright – explores the agencies of that change through realistic elements. In the case of the short story, the subject matter is stylised into some economy of literary ingredients. This therefore positions Moonbeam as an intriguing anthology that underscores not just a popular derivative of socio-cultural failures but personal experiences of their impact.

    Moonbeam is a collection of experiences, an anthology by Nigeria’s foremost culture journalists. Set in Nigeria’s notable cities across the North and the West, the stories follow the grief, loss, elusive dreams, and existential failures of their protagonists under certain conditions of disillusionment. At the heart of the anthology is inner conflict. X’s condition in one story is similar to Y’s circumstance in another, creating a penumbral submission of a broken generation. In this way, it is almost impossible for at least one of the stories to not resonate with the reader as a background insight into their lived and shared experience of family and social declensions. But more so is the influence of culture. Moonbeam is thus a fine blend of stories which investigate the grip of tradition, the angst of modernity, and the conflicts of contemporary society.

    The most gripping feature of the anthology is its organic unity. Every story brings its protagonist in a biting conflict with their immediate world; they try to spearhead their way out of the abject disenchantment with certain systems. As given in the compendium, there are layers of traditional and cultural obscurities which affect the characters’ contemporary world. Only in not more than three entries do the writers implicitly finger the political system for its overreaching degradation of human capital to the socio-economic development of the narrator’s society. The reader also experiences a sound comprehensiveness about the collection, in terms of the demography represented. This means that while one writer details women’s experiences under a hostile customary given, another explores the fantasies of young adulthood, and others the agony of an unfulfilled existence. The degrees and manifestations of these occurrences are an opulent delivery of narrative textures.

    Closely related to this is the literariness of the entries. Of course, the short story is distinguished by its ability to achieve a certain magnitude with its compact narration. Therefore, the metaphors, smiles, and symbols orchestrate the reader’s experience of the essays. More importantly, the economy of space and words provides a consciousness of raw literature which is exclusive to the short story. A luminary example is Sacrifice, which tells in a few minutes the continuing discourse of political knavery – a fabric of Africa’s lament from which writers have cut their pieces of rendition. It would seem that African leaders are tactfully committed to the project of underdevelopment. While this remains a digestible nugget, a plethora of possible impacts on the reader is clearly effected by the stories. Perhaps the greatest of that signification is suspense. It is the effective deployment of this technique that affords the entries the equivalent of a novel, in addition to other techniques that facilitate the plurality of the protagonist’s representation.

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    Ajeluorou edited Moonbeam is way beyond that nomenclature of emerging narratives; it is a foregrounding of viable traditional modes and patterns in what bearers of a value system believe about a world that works. For context, some of the stories are an exploration of traditional givens. Within that landscape, there is the quest for an explainable escape from the elusiveness of erstwhile constructs. And it is compelling how the writers yoke their suspenses in the seeming irresolution of these backgrounds. The writers create a griot-like approach to the very issues that may unsettle us in today’s reality: the predictions have been drawn from the immediate post-modernist angst.

    The intrigues therefore are no strange occurrences. They are the intricate nexus of two successive generations under the same climate of an almost insoluble anxiety. At this rate, the title becomes a critical viewpoint of what the reader is to expect; or what they conceive. It is either a peep into the future or a flashback from the past. This would pass for the metaphor of the title which in itself is a cursory evaluation of the meeting points. The argument here is that the voice, tone, and mood of the stories, when taken as a unitary portraiture, belong indeed to the ilk of realistic individuals who have much to grapple with about the changes – or transitions – that alter their revered realities. This precisely is the germ of characterisation in the stories; the verisimilitude is much too palpable to be disputed as an authentic creation of socio-conscious writers.

    It is no mean feat the themes are immediate deductions of the inescapable. To be sure, the first and the last stories are similar in context and predominant theme but only differ in the cultural aspects. Even so, the emphasis on the protagonists’ hubris and self-contempt shows that the tragedy of modern society is self-immolation as a result of an intractable condition. Among others are themes such as grief, savage customs, the expense of civilisation, the failure of politics, ethnic hostility, and betrayal. The essays achieve the same exoteric situations which the novel will depict in its license to a great number of episodes, scenes and other defining elements.

    Finally, Moonbeam is comprehensive. Virtually all the concerning situations in which the average individual is enmeshed, no matter their circumstance, are given. The stories are practically down-to-earth investigations of personal struggles, and collective depressions. More importantly, the stretch of the narratives remains within the province of the literary brilliance exclusive to the short story. The brevity encompasses the length of appreciation associated with the novel. Another momentous property about the text, which need be emphasised, is the language and style. Differing from writer to writer, the language and the style of expression are suited to one and all audience. It is this fine blend of status-free representations that provide for a universality of the predicaments that move us to the core of human essence.

    Folorunsho, a recent graduate of English from the University of Lagos, won the Ken Saro-Wiwa Review Prize 2025 based on Ngugi wa Thiong’o’s Devil on the Cross. The prize is administered by Lagos Book and Art Festival (LABAF) and sponsored by NLNG