The Nation Newspaper

Category: Letters

  • ADC: Coalition of political braggadocios

    ADC: Coalition of political braggadocios

    Sir: With just two years into the tenure of the current administration, the recent macabre dance by the coalition of estranged politicians under the aegis of African Democratic Congress, ADC, smacks of a mere diversion and attempts to unduly heat the polity.

    Reminiscence of the beautiful damsel, who danced herself to lame before the real dance begins, the political hawkers and nemesis of Nigeria’s political space, will soon get tired, and like the spent forces that they are, fizzle out of sight. Albeit, like the mythical phoenix that burns itself and rises young over its ashes, Nigerians must rise in total condemnation of the political harlotry that is taking Nigeria’s political liberty for licence.

    A cursory outlook of the political pedigrees of these ADC dramatis personae and their unconscionable early political bravado has revealed two inter twined raison de’tre for their hawkish mannerism. As former political colleagues of President Bola Tinubu, they seem humbled by his unparalleled achievements in just two years in office, which seem to have dwarfed every other government since 1999. As political braggadocios, they seem to have been hit below the belt and their reactions show them as drowning men.

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    Being political iconoclasts, they are unbridled in their collective hatred to make the polity ungovernable and disparage the will and vision of the president to offer his best for the nation. Their idea of throwing themselves in to the early political ring is to become the nemesis and the stormy petrel of an already stable democracy.

    These ADC men of different stripes, impertinence, cobbled together by political impertinence have neither the vision, wisdom and political sagacity to command large following like the type that propelled APC to power in 2015. Bereft of any well-known ideological leanings, clarity and credible blueprint or manifesto, to jolt the Nigerian political space into an unimaginable circus, these power mongers, power retirees, seeking political relevance after their fall from the famed mount Olympus, will no doubt meet their comeuppance and waterloo at the poll come 2027.

    Such gathering of fake and expired politicians of yore should not be taken by a pinch of salt by the ruling APC let alone disturb the president’s sleep. Nigerians know where the shoe pinches them and mending it is beyond the rabble rousers in the so-called ADC circus.

    •Sunday Olagunju,Ibadan, Oyo State

  • Atiku: Now that the admin has left the group…

    Atiku: Now that the admin has left the group…

    • By Tochukwu Jimo Obi

    Sir: In the fast-moving world of Nigerian politics, few metaphors capture the moment better than the phrase: “Now that the admin has left the group.” It is the phrase that encapsulates the sudden, dramatic, and disruptive exit of a central figure from a collective—someone whose presence once defined its operations, even if not always positively.

    This week, that “admin” is none other than former Vice President Atiku Abubakar, whose official defection from the Peoples Democratic Party (PDP) to the African Democratic Congress (ADC) has sent ripples across the nation’s political waters.

    Atiku’s departure, long speculated, is the symbolic end of a chapter in PDP’s troubled history.

    For many observers, Atiku’s exit is not a loss, but a relief. After all, it is no secret that the PDP has been embroiled in internal crises for years, but the height of its dysfunction came in the lead-up to the 2023 general elections. Atiku’s emergence as the party’s presidential candidate was seen by many as a betrayal of the South’s aspiration for power rotation. Key stakeholders, especially from the southern wing of the party, felt side-lined. Most notably, Governor Nyesom Wike and his G5 colleagues openly rebelled against the party’s decision and, by implication, Atiku himself.

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    By moving to the ADC, Atiku may be hoping to reinvent himself yet again. But questions abound. Can a man who has switched political parties more than five times be trusted to stay long enough to build one?

    For the ADC, Atiku’s entrance may bring media attention and a flurry of new followers, but it could also disrupt the party’s internal cohesion. Whether the ADC will give him free rein remains to be seen.

    Now that the proverbial “admin” has left the group, can the PDP finally find peace? That’s the question party loyalists are asking. With Atiku out of the picture, one of the major polarizing forces is gone. It opens up a rare opportunity for introspection, restructuring, and reconciliation. The wounds of 2023 may not heal overnight, but the source of much of the irritation has now exited the stage.

    In politics, as in life, sometimes subtraction brings addition. Atiku’s departure may provide the PDP the breathing space it sorely needs to rediscover its soul and chart a new, inclusive course. But this will require honest conversations, sincere apologies, and a departure from the culture of impunity that has plagued the party for years.

    While Atiku starts a new chapter with the ADC, the PDP now has a chance—perhaps its last—to heal, unite, and become a true opposition force. The admin may have left the group, but what the group becomes from here on will determine whether his exit was a tragedy or a turning point.

    •Tochukwu Jimo Obi,

    <jimobi83@gmail.com>

  • Ending witch hunts in Kano

    Ending witch hunts in Kano

    • By Leo Igwe

    Sir: Kano is one of those places where witchcraft accusations and suspicions rage like wildfire. As in other parts of the country, the accused usually resign to their fate. They seldom seek redress in courts or hold their accusers accountable or responsible. This is why the convention of the first roundtable discussion on witch hunts and human rights violations in Kano is a commendable development because it indicates some progress in addressing human rights abuses that are too long forgotten and too long ignored.

    Witchcraft accusation wreaks havoc in the lives of innocent people. Nigeria is one of those countries where witch hunting is pervasive despite existing mechanisms to combat the abuse. Africa is one place in the world where suspected witches are still banished, beaten to death or buried alive with impunity. This unfortunate situation in the region needs to change.

    Africa needs to join the rest of the world in making witch hunting history. Africans need to reorient their minds and end the trial and persecution of alleged witches. Unfortunately, Africans are far from realizing this goal because abuses linked to witchcraft beliefs and ritual attacks run rampant in families and communities. The superstition that people can harm others through magical or supernatural means remains strong. The educational system has not succeeded in weakening the grip of this mistaken idea on people’s minds.

    People abuse alleged witches, or turn a blind eye to the violations, because they believe. They believe that the accused are or could be guilty as charged. Those who think otherwise are reluctant to act or intervene on behalf of the accused. In making sense of their everyday problems and challenges, most people readily appeal or invoke supernatural agencies; they leap into the imaginary world, the transcendental realm.  They mobilize occult fears and anxieties, resulting in anarchy, anomie, and mayhem. The magical leap trumps everything, including their sense of humanity, human rights, decency, reason, common sense, and civilization.

    So children accuse and abuse their parents. Parents accuse and abuse their children. Relatives accuse relatives. Neighbours suspect and attack neighbours. Families and communities turn against alleged witches. In the markets, and offices, in cities and urban areas, witchcraft accusations and witch hunts persist with force and ferocity. The dark and destructive consequences of witch hunts are evident.

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    In line with the theme of this year’s World Day Against Witch Hunts: Remembering Victims of Witch Hunts, Past and Present, the Kano convention offers an opportunity to recall failures and missteps that have yielded and sustained this menace. It provides a space to stress our duty and obligation to combat this vicious phenomenon right here and right now. First, it is pertinent to remember that belief does not justify abuse. Too often, witchcraft accusers and witch hunters think that belief legitimizes the persecution of alleged witches. It does not. While humans have the right to believe, they must be held responsible for actions and beliefs. And witchcraft beliefs often motivate people to commit atrocities. And these atrocities are not excusable or justifiable based on beliefs.

    That one believes a person is a witch does not suffice; it does not make a person a witch, even when the person is beaten or coerced to confess or admit. Belief is not a proof. We must remember that witchcraft is a form of superstition; it is a belief based on fear and ignorance, on mistaken ideas of nature and how nature works. Also, witchcraft accusation is a crime under the law. Section 210 of the Criminal Code Act prohibits witchcraft accusations. It is against the law to accuse someone of witchcraft. Those convicted could be fined and, or imprisoned.

    Witchcraft trials constitute a miscarriage of justice. Victims of witch hunts are innocent people unjustly accused and unjustly treated. Those who have passed away should be memorialized and honoured, while survivors and their families should be compensated. The Advocacy for Alleged Witches looks forward to working with the office of the National Human Rights Commission in Kano and in other parts of the nation in ending abuses linked to witchcraft beliefs and ritual attacks.

    •Leo Igwe,

    Ibadan, Oyo State

  • Fraudulent theatre called Nigeria’s real estate

    Fraudulent theatre called Nigeria’s real estate

    • By Folorunso Fatai Adisa

    Sir: There was a time in Nigeria when buying property was a solemn act, not a gamble. A man’s word, backed by a reputable company’s name, meant something. Developers like Jide Taiwo or firms like UPDC operated with quiet integrity. They didn’t need blaring jingles or viral influencers to peddle their offerings. Their work spoke through brick and stone, not billboards and Instagram reels.

    In those days, real estate was rooted in purpose, to shelter families, not to dazzle followers.

    But we have drifted. What once stood on the shoulders of professionalism has been reduced to a carnival of deceit. Somewhere between the economic chaos of Buhari’s later years and the social media boom, real estate in Nigeria lost its soul. A sacred trade has now been hijacked by a generation of digital illusionists, hustlers with ring lights, branded t-shirts, and slick tongues, selling fantasy as future.

    Today, everybody is a realtor. They carry no license, hold no training, and obey no code of ethics. Yet they flood our cities with flyers, throw-back-thirsty captions, and drone-shot videos. They do not sell land. They sell longing. Locations are described as “just five minutes from the airport,” even when such airports exist only in dreams. Estates are named “Dubai Gardens,” though they lack access roads, water, or electricity. What buyers are sold is not property, but possibility. And often, that too is a lie.

    In cities like Abeokuta, Ibadan, or Alausa in Lagos, you’ll encounter these marketers, mostly women in tight-fitted polos, exuding rehearsed politeness, brandishing brochures like they’re selling perfume rather than plots of land. They promise comfort, returns, and legacy. But behind their painted smiles are swamps disguised as suburbs, bush paths touted as boulevards, and half-built gates standing guard over empty promises.

    Then there are the self-styled CEOs, the self-anointed kings of “realty.” Yesterday’s okada riders now fly business class, living large on the sweat of unsuspecting buyers. They peddle lands they don’t own, raise millions for estates that never materialize, and disappear once the last instalment is paid. They resurface occasionally to post motivational quotes. Their pitch is psychological manipulation. And their only product is illusion.

    These fraudsters thrive on the hunger of the average Nigerian, the deep, aching desire to escape rent, to own something solid in a country where everything else feels shaky. They exploit this hunger through “pay small-small” packages, using emotion to override logic. But when the time comes to allocate land or complete documents, they vanish. The office shutters, the website goes blank, and the phone lines stop connecting. The buyer is left not just landless, but broken.

    Even worse, many of these firms now operate like Ponzi schemes. They offer impossible returns, 300% in 90 days, then lure investors with celebrity endorsements, music concerts, and raffle draws. They shift attention from the core product (land, housing, and infrastructure) to entertainment and noise. And all the while, they know they are building nothing.

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    One must ask: what exactly are they selling? Often, it’s undeveloped plots in remote places priced as if they were in Lekki or even Birmingham. There are no roads, no electricity, no schools, no water. The price tag covers nothing more than hope, an expensive emotion in a country where the poor cannot afford to dream.

    This isn’t just bad business. It is cruelty masquerading as commerce. Real estate should be a tool for national development, a bridge to dignity. Yet those who claim to solve the problem are worsening it. While millions sleep under bridges or crowd into slums, the market is flooded with fake listings and loud campaigns.

    We need more than awareness; we need accountability. Every practitioner in the industry must be licensed, regulated, and monitored. REDAN, LASRERA, and town planning authorities must wake from their slumber and enforce sanity. Developers who swindle buyers should not walk free. They should face the law, not likes and comments. Naming and shaming must become the norm, not the exception.

    Real estate must return to its roots: a sacred trust, not a seductive trap. Shelter is not luxury. It is dignity. It is security. It is life. Today, that dignity is being traded for hashtags and housewarming parties with no homes behind the gates.

    Therefore, the next time a billboard screams “Buy Now, 50% Discount!” or a marketer sends you a WhatsApp message with voice notes and emojis, pause. Ask questions. Verify documents. Don’t fall for drone footage. Don’t be hypnotized by influencers. Don’t be deceived by digital dressing on a fraudulent feast.

    Because in today’s Nigeria, buying land is no longer a transaction. It is a test of discernment. A test you cannot afford to fail.

    •Folorunso Fatai Adisa,

     United Kingdom

  • African leaders visit to Trump’s White House

    African leaders visit to Trump’s White House

    • By Pius Okaneme

    Sir: The presidents of Gabon, Guinea-Bissau, Liberia, Mauritania and Senegal were recently invited to the White House by President Trump for a purported business meeting with Africans. The first impression that comes to mind is why would Trump lump African leaders in one meeting as if they are bad products that are priced together in the open market. Is it conceivable that he would have done the same for European leaders? His action evidently manifested the cheap currency with which he rates the black race. He could not deem it necessary to prioritize the unique values each African country brings.

    This mind-set did not fail to reflect in the manner in which he conducted the state visit. The atmosphere of the meeting was devoid of the seriousness required to treat the issues pressing to the leaders at the table. Trump instead busied himself with frivolities as if wanting to be entertained by some court jesters. As a result, the highlight of the meeting shown across the world was the moment he chose to embarrass the president of Liberia. He insistently with his smug smile asked the leader where he learned to speak English so well.

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    Lost to him is that English is the official language of Liberia. Perhaps, he was bent on perpetuating his cynicism that nothing good can come from Africa. If he loved the polished manner with which President Joseph Boakai spoke English so much, he could have complimented him quietly. Instead, he boisterously suffocated him for an answer in the openness of a state meeting and before the salacious eyes of the television cameras.

    Trump’s shameful encounter in the White House with President Cyril Ramaphoza of South Africa was apparently not enough. He wanted to seize the opportunity of the capture of five African leaders before the T.V. camera to drill in his distaste for the continent. His confrontation with President Ramaphoza during their meeting where he presented the doctored video claiming that South Africa was maltreating their white citizens would have been an epic show of poetic justice. It will present for the first time Africa abusing the white race. Only that the act was a figment of his villainous imagination.

    The progress Africa seeks will not come from the hands of the exploitative masters of deceit. Africa should dig for her resources with her hand in collaboration with the fair-minded global partners to expand her business interest for a maximum gain.  

    •Pius Okaneme,

    Umuoji, Anambra State

  • ‘We are Ukwuani; not Igbo’

    ‘We are Ukwuani; not Igbo’

    • By Chukwunalu Eke

    Sir: At various time and period, Ukwuani people has been referred as “Mid-Western Ibo”, “Bendel Ibo”, “Delta Ibo”, more recently “Anioma Igbo”, and the hilarious one is “Ndokwa Igbo”, all these they call us.

    Yet our ancestors do not tell that story. Our language does not sing that tune. Our panegyric did not extol that and even one of Africa’s earliest voices in world literature Olaudah Equiano confirms what history remembers and what identity demands: Ukwuani is not Igbo. Let me be clear, I’m not denying a connection. There is, of course, a history of interaction between Ukwuani communities and the Igbo to the east. Trade routes. Intermarriages and shared markets. But contact does not equal kinship and linguistic similarities as convenient as they are for census officials and lazy ethnographers are no substitute for shared history, culture, or ancestral memory.

    Olaudah Equiano, the 18th-century African abolitionist and author, gives us the earliest insider testimony of Ukwuani society. Born in Essaka (Ashaka), believed by scholars and local historians to be in today’s Ukwuani territory, Equiano wrote a vivid description of his homeland in his famous 1789 autobiography, The Interesting Narrative of the Life of Olaudah Equiano. He describes his community’s governance system, rituals, religion, marriage customs, and funeral rites in intricate detail. The society he presents with its chieftaincy, its ancestor veneration, its agricultural spirituality bears little resemblance to the spiritual-political structure of the Igbo Nri kingdom or the Aro priesthood. But it is this line that seals the argument: “These people are called Eboe in the West Indies; but in my country we call them Ibo. They differ from us in many customs…”

    They differ from us, that simple phrase is not casual. It is decisive. It shows that even in the 1700s before colonial borders and census distortions Equiano’s Ukwuani-speaking people recognized the cultural distinction between themselves and the Igbo, even if outsiders lumped them together under a single name.

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    This is the voice of a man born into Ukwuani memory, not a colonial label. It is the oldest recorded voice of an Ukwuani son saying clearly: We are not them.

    Ukwuani is linguistically categorized within the Igboid language group, but it is distinct, much like how Dutch is close to German yet is never considered German. But here’s the deeper truth: language is not identity. The Fulani of Nigeria speak Hausa in many communities, yet no one dares to call them Hausa. The Jukun of Taraba, many of whom speak Hausa fluently, are never labeled Hausa by ethnicity. Language can be adopted. But ethnicity is inherited. And the inheritance of the Ukwuani is indigenous and distinctive.

    From traditional governance to cosmology, the Ukwuani worldview stands apart, The Okpala system of seniority and ancestral authority has no parallel in Igbo society. The Iyi and Ukwata festivals center on water spirits and fertility cycles, rooted in a riverine spirituality alien to the inland Igbo cosmology. Ukwuani naming conventions, marriage rites, burial traditions, and even musical instrumentation bear more resemblance to other Niger Delta and Edoid cultures than to the Igbo across the Niger.

    An observation often made is that the internal structure of Ukwuani society,  its age-grade system, taboos, and social obligations, aligns more closely with Benin and Urhobo traditions than with those of the Igbo.

    So why, despite all this, does the Igbo label stick?

    Because colonialism in its endless appetite for simplification drew maps not with memory, but with mouths.  British administrators in the 20th century, hearing the superficial similarity between Ukwuani and Igbo, collapsed both under one administrative term. It was convenient. It helped missionaries develop teaching tools. It served the census. And it served political interests after independence, when numbers meant votes. But this was a linguistic fiction not a cultural fact.

    The time has come to say, confidently and clearly: We are Ukwuani, not Igbo. We have our own language, not a dialect. We have our own gods, our own governance, our own memory. We have Equiano, whose name should be on our school gates and university signs as our first witness. This is not separation. It is self-respect. Let our children grow up knowing who they are not, who they were mislabelled to be.

    •Chukwunalu Eke,

    Ogume, Delta State

  • The abuse of honorary doctorate degrees

    The abuse of honorary doctorate degrees

    • By Kayode Awojobi

    Sir: It has become both amusing and concerning to witness individuals who receive honorary doctorate degrees from obscure or questionable institutions parade themselves with an air of superiority. Many waste no time attaching the “Dr.” title to their names on social media, at public events, and even in official documents, as though they earned it through years of rigorous academic pursuit.

    Sadly, what many fail to understand is the depth of work, intellectual discipline, and personal sacrifice that genuine doctoral candidates undergo to earn a legitimate degree.

    In respected academic circles, honorary doctorate degrees are not awarded carelessly. Prestigious universities confer them sparingly, as a symbolic recognition of significant and verifiable contributions to society, whether in humanitarian services, scientific innovation, public leadership, the arts, or other impactful fields. When a reputable institution bestows a honorary doctorate, it serves as a public acknowledgment of real achievement, not a tool for self-promotion.

    Unfortunately, this noble tradition has been commercialized and debased by lesser-known or outright dubious institutions. Today, honorary degrees are frequently offered to anyone willing to pay or trade shallow publicity. This trend has not only cheapened the honour but has also misled many into believing that the title itself confers inherent prestige, regardless of how it was obtained.

    Even more troubling is how this trend has crept into religious circles. Both Christian and Islamic religious leaders are increasingly guilty of the same malpractice. Among some so-called “men of God,” unregulated theological institutions—many of which barely qualify as Bible schools, award so-called doctoral degrees after six months of superficial training. Graduates from these schools emerge flaunting titles like “Doctor of Pastoral Ministry,” deceiving their followers and the broader public. Islamic scholars, too, are not exempt from this embarrassing development.

    Academic cleansing must not be limited to conventional universities. Regulatory scrutiny should extend to religious institutions where academic titles are now being dished out casually. If those flaunting such honorary titles understood the long hours, intellectual rigour, and sacrifice required to earn a true doctorate, perhaps they would approach such titles with the humility they deserve or refrain from using them entirely.

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    The situation has grown so alarming that notable voices in the academic community have begun to speak out. Professor Ishaq Oloyede, Registrar of the Joint Admissions and Matriculation Board (JAMB), recently condemned the indiscriminate award of honorary degrees by some universities. Speaking at an investiture ceremony at the University of Ilorin, he lamented how these awards are being handed out without proper scrutiny, undermining the credibility of the academic sector.

    Interestingly, Nigeria need not look far for solutions. In Ghana, the Tertiary Education Commission (GTEC) recently issued a directive banning individuals from publicly using honorary doctorate or professorial titles, warning that violators would face public exposure and potential legal action. GTEC described the practice as unethical, misleading, and damaging to the integrity of Ghana’s academic system. It emphasized that such titles should not be used to misrepresent one’s academic standing.

    Nigeria’s National Universities Commission (NUC), as the regulatory body overseeing university education in the country, must take proactive steps to address this growing menace. Its role should not be limited to course accreditation alone. The NUC should establish strict guidelines for the conferment of honorary degrees, including mandatory vetting of proposed recipients to ensure that only deserving individuals are honoured.

    Furthermore, the National Assembly should consider enacting legislation to regulate the conferment of honourary degrees, especially by institutions not directly under NUC oversight. Many politicians, businesspeople, religious leaders, and other public figures now flaunt unearned honorary titles, acquired through questionable means, without consequence. Such laws could help restore sanity and protect the sanctity of academic titles.

    If Ghana can take decisive steps to safeguard the integrity of its academic system, Nigeria certainly can and must follow suit.

    In the end, honours are meant to be earned, not bought. Let us restore the dignity and value of academic titles. Titles should reflect merit, not marketing.

    •‘Kayode Awojobi,

    Ago-Iwoye, Ogun State

  • Buhari: A call for reflection, forgiveness, and prayer

    Buhari: A call for reflection, forgiveness, and prayer

    Sir: The recent passing of former president, Muhammadu Buhari, has stirred diverse reactions across the nation. As expected in the wake of a leader’s death, emotions are high ranging from solemn prayers to bitter criticisms.

    Yet in moments like this, we must ask ourselves: where is our humanity? Where is our sense of compassion, especially when a life, no matter how controversial, has ended?

    Leadership is never easy. No matter how well-intentioned, no leader can satisfy the needs of every citizen. Some will gain much, others little and some nothing at all. That is the nature of governance, shaped not only by vision but by circumstances, limitations, and often, factors beyond human control.

    Even the most capable of leaders make mistakes not out of malice, but simply because they are human. And no human is perfect.

    Throughout his tenure and even after leaving office, President Buhari often expressed regret and openly asked for forgiveness from the people he served. He acknowledged that he may not have gotten everything right, and in doing so, he displayed a rare humility.

    Sadly, many have continued to rain down curses, mockery, and abuse on him even after his death. Some have even rejoiced, believing his end marks divine retribution. But this attitude is not only unjust; it is dangerous.

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    The Prophet Muhammad (Peace Be Upon Him) said: “Whoever believes in Allah and the Last Day should speak good or remain silent.”

    The principle is clear, especially when it comes to the deceased. None of us is promised tomorrow, and we do not know who among us is next to stand before our Creator.

    What legacy will we leave behind? Will we be remembered with prayers or with scorn?

    Rejoicing over someone’s death, no matter their mistakes, is a sign of a hardened heart. It reflects a failure to recognize that one day, we too will lie in silence, helpless and dependent solely on the prayers and mercy of others. If we desire forgiveness in our own final hour, should we not offer the same to those who came before us?

    To those still consumed with bitterness and anger, I urge you to let it go. Let the dead rest. What has happened is now between him and his Lord. No amount of insults will change the past, but your prayers might help soften your own heart and open doors of mercy for you in this life and the next.

    And to all Nigerians, I say this: forgive, not because they deserve it, but because you seek forgiveness from the One above. Pray for others, because one day, you will crave those prayers for yourself. And know that whatever good or evil you sow in this world, you will surely reap its harvest.

    May Allah, the Most Merciful, forgive the shortcomings of our former president, Muhammadu Buhari. May He accept the good he did, overlook his mistakes, and reward him with eternal peace. May Allah admit him into Al-Jannatul Firdaus and shower his family and the entire nation with patience and comfort.

    •Hussaini Ahmed Kumshe, Maiduguri, Borno State

  • Is Nigeria forfeiting its future?

    Is Nigeria forfeiting its future?

    Sir: A properly oriented and educated mind is free from the shackles of servitude. It’s an essential institution that every society must prioritize to secure a good future for itself. Yet, in Nigeria, the very foundation of enlightenment seems to be crumbling, threatening our nation’s continuity.

    A recent incident vividly illustrates this alarming decline. Popular TikTok streamer, Habeeb Hamzat, famously known as Peller, held a live session where he announced a need for a cameraman. His astonishing clause? Applicants must possess at least a Master’s degree for a monthly remuneration of N500,000. The most disturbing part? Over 20 graduates were seen applying for the role, with Peller—a self-proclaimed dropout who struggles with grammatically correct English—interviewing them live on his platform.

    This wasn’t just a quirky viral moment; it was a stark mirror reflecting the trying times for education in Nigeria, where most youths are losing interest in hard work and genuine learning. While these graduates paid the immense financial and non-financial costs of tertiary education, they now find themselves vying for a position under someone who openly disdains the very path they pursued.

    Consider the Islamic Golden Age: the Middle East flourished as the world’s intellectual centre because scholars were utilized and empowered to contribute to society’s development. People from Europe flocked there, becoming scholars themselves after tapping into the ocean of knowledge that resided in that enlightened world. This era thrived because society appreciated the essence of knowledge.

    What happens when a nation’s youth, the very workforce of tomorrow, have already lost interest in education—the same way they’ve abandoned crucial handicrafts like plumbing, carpentry, and bricklaying? It means that Nigeria’s economy could worsen significantly in the next 30 to 40 years. The Peller interview with Master’s degree holders isn’t just a setback; it highlights that Nigerian society, today, no longer truly cherishes knowledge or those who seek it.

    Just as it is happening to many American youths, young people in Nigeria are increasingly pursuing wealth without struggle or hard work. But fortunately for the American government, it possesses the wealth and ability to attract global talent (including, ironically, from Nigeria) to compensate for this trend. What, then, will become of our Nigeria in the future?

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    This is an issue that gravely threatens Nigeria’s continuity. If nothing is done, Nigeria risks becoming indistinguishable from a nation with a perpetually underdeveloped population, unable to innovate or compete.

    The government must act. Firstly, it needs to provide meaningful employment for graduates with attractive remuneration, making education a worthwhile investment. Furthermore, if the government cannot control how its citizens are utilizing popular social media platforms like TikTok, Instagram, and Facebook, then the federal government and legislative bodies should enact policies for these platforms to monitor user activities and the information they disseminate.

    But the responsibility isn’t solely governmental. Parents and guardians, as well, need to educate the young people under their care that knowledge is not merely a means to attain wealth; rather, it is a wealth in itself. Government agencies like the National Orientation Agency (NOA) need to organize enlightenment programs on the vital importance of education and knowledge.

    Nigerian youths need to understand that the only true wealth that will always remain with a sound mind is the knowledge acquired during one’s youthful era. This is the light that must not be extinguished.

    •Somoye Abdusalam O.Lagos

  • Buhari’s interment: It’s business as usual, again

    Buhari’s interment: It’s business as usual, again

    Sir: With the burial rites of late president, Muhammadu Buhari concluded, the political class is already shifting its attention back to familiar territory: the race for 2027. The air is thick with renewed scheming, alliances are being formed and broken in whispers, and the focus is no longer on legacies or service but on power, positions, and personal gain.

    The deaths of three former presidents, Sani Abacha, Umaru Musa Yar’Adua, and now Muhammadu Buhari should have been sobering moments for Nigeria’s ruling class. These were powerful men who held the nation in their hands, yet death humbled them, suddenly and unceremoniously.

    Abacha died in power, without warning, at the peak of his dictatorship. Yar’Adua, despite his gentle disposition and vision, was consumed by illness amid political controversy. And now, Buhari, who ruled Nigeria for eight years, departs after a retirement that was meant to be peaceful but was ultimately brief and surrounded by mixed legacies.

    Yet, none of these events have served as cautionary tales. The message that power is fleeting, and life itself is uncertain, continues to fall on deaf ears. Nigerian politicians act as though they are immortal, and as though elections are guaranteed and that tomorrow is promised.

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    Now that Buhari has been laid to rest, the masks are off. Political godfathers are returning to the drawing board. The loud calls for reform and nation-building that briefly followed his death have already quieted. Behind the scenes, familiar deals are being struck, and old rivalries are reigniting. Even as Nigeria bleeds from inflation, insecurity, and unemployment, the ruling class is focused on zoning formulas, endorsements, and backroom meetings. It is business as usual, a vicious cycle of politics without purpose.

    Do these politicians ever pause to reflect on their mortality? Do they consider that, like those before them, they too might never live to see the next election? The obsession with 2027 ignores the truth that death is no respecter of ambition or office. What legacy will they leave if their end comes suddenly?

    Nigeria doesn’t lack leaders; it lacks reflection, humility, and long-term vision. The political elite has turned democracy into a deadly game of thrones, where public service has become self-service.

    The burial of Buhari should have inspired a moment of national soul-searching. Instead, it has become just another news cycle, quickly replaced by the fever of political jostling.

    As 2027 approaches, it is clear that the same old playbook is in use. Nigerian politicians continue to ignore the lessons of history, the inevitability of death, and the urgent need for change. But for how long can a nation keep spinning on this cycle of ambition and forgetfulness?

    •Tochukwu Jimo Obi, <jimobi83@gmail.com>