The Minister of State for the Federal Capital Territory (FCT), Dr. Mariya Mahmoud, on Thursday reaffirmed the FCT Administration’s commitment to advancing paediatric surgical care.
Mahmoud stated this at the official opening of the 24th Annual General Meeting of the Association of Paediatric Surgeons of Nigeria (Abuja Chapter) held in Abuja.
She emphasised the critical role paediatric surgeons play in safeguarding children’s health, highlighting the specialty’s compassion, precision, and resilience in contributing to national well-being.
The minister acknowledged the challenges facing the healthcare system, including limited infrastructure and skilled manpower shortages, while also recognizing opportunities through technological innovation, improved training, and government reforms.
Mahmoud pledged close collaboration with professional bodies to expand access to quality healthcare and improve referral systems, ensuring timely surgical interventions for children across urban and rural areas.
She, however, commended the association’s dedication to training, research, and mentorship and stressed the importance of preventive care through stronger linkages among healthcare professionals to reduce late presentation of conditions.
According to a statement issued by her Special Assistant Media, Austine Elemue, the minister urged participants to focus on practical solutions and actionable recommendations to enhance policy and clinical practice, affirming her office’s openness to ongoing dialogue to improve child health services in the FCT and beyond.
Earlier, the chairman of the Local Organising Committee, Prof. Philip Mshelbwala, noted that Nigeria faces a critical shortage of paediatric surgeons, with an alarming ratio of specialists to patients that demand urgent attention.
In his words, ‘As a case in point, the FCT and Nasarawa State have 15 paediatric surgeons for a combined population of approximately 4.3 million, with half being children.
“This falls well below World Health Organization (WHO) recommendations.”
Mshelbwala, assured of the unwavering commitment of the Association of Paediatric Surgeons of Nigeria to bridge this gap through knowledge sharing, mentorship, and collaborative problem-solving.
Every human thought, word and deed is a seed which bears multiples of fruits, I reminded myself last week as I remembered that August 20 of every year in South-western Nigeria was now a traditional religion day and a public holiday as well in those six Nigerian states.
The governors of these states are no strangers to the traditional religion of their people which, literally speaking, were conquered by Christianity and Islam. Chief priests and priestesses of traditional religion had been asking these governors for several years: If the country is now liberated from the political forces which brought these religions, and if South-Western Nigeria is always pre-eminent in the battles for freedom and democracy, why should traditional religion still be in bondage?, For now, what largely constitutes the “bondage” is that Christianity and Islam are accorded official public holidays for their adherents to celebrate important festivals whereas adherents of traditional religion have had no such privilege until August 20, 2025. Besides, some states did not allow them to carry out their practices in public. Some of these practices are considered fettish and backward, trample human rights and dignity. Nevertheless, encouraged by August 20 public holiday for traditional religion, the priests and priestesses are pressing for August 21 to also be a public holiday, even if both days do not yet add up to the four a-piece enjoyed by christians and moslems. I expect another demand in future for state financing of some of their activities, to balance with subsidised pilgrimages to Saudi Arabia and Jerusalem. Beyond the August 20, 2025 recognition and holiday, I wonder if traditional religion will now be taught in schools and if some of its fall-outs such as traditional medicine will mount higher pedestals.
As I contemplated these questions and more, I remembered I had a rare privilege of a conversation on Natural Health and traditional beliefs with Dr Abayomi Aiyesimoju. He is a neurologist and chartered homeopath, the Medical Director of Healthville on Adeniyi Jones Avenue, Lagos, a natural medicine advocate on the platform of Partnership With Nature public presentations and consultant to Forever Living Products (FLP), an American multi-level marketing company which sells Aloe vera-based nutritional supplements globally. Arguably, he brought High Colonic Irrigation medicine to Nigeria. Soon, our conversations drifted into some conceptions of health and disease in Yoruba traditional medicine which derives from the cosmic realities of these people in Nigeria’s South-Western region.
Here, as in other parts of the country, many sick or invalid persons do not limit themselves to one or two healing therapies, but to as many as they can find, trust or afford. Thus, several persons besiege allopathic doctors, and from them to herbalists and native doctors. Initiates know of serious differences among the herbalist (dispenser of herbs), Onisegun ( pharmacist, pharmacologist, pharmacognocist, compounder of medicines, native doctor), Babalawo (diviner), ifa(a profound system of divination and spiritual wisdom governed by Orisa Orunmila), orunmila (a deity reverred for wisdom, knowledge and ifa divination), Olorun (Owner or Lord of Heaven) and Olodumare (The Supreme Being). Whereas the herbalist dispenses herbs, the native doctors often go beyond the visible to the invisible as the causes of problems besieging the visible. I am not at sea with such descriptions, having had an Out-of-Body Experience (OBE) at 24, as I often describe in my writings, and being sensitive as well to some departed persons if bonds of love held and still hold us together, a situation many persons also experience.
What intrigued me in those conversations with Dr Aiyesimoju and which I believe we may now be hearing a lot more of is that disease may not always be manifestations in tissue, blood, nerves, or bones but what we cannot see, that is astral or ethereal factors or prototypes which bring them about. South Western Nigerian traditional religion and traditional medicine healers believe, for example, that strokes and heart attacks may be caused by demons and phantoms which attach themselves or dig deep into organs which there toby lose their balance and fail, bringing the occurrences about. They employ a number of traditional religion and medicine methods bound to exorcism to free these organs of their assailants. Where they succeed, the patients recover. I have witnessed presentations which suggest that not all the practitioners are schooled full score in these protocols, and this may be why some of them are more reliable than the others.
Where I am heading is the possibility of the development of a machine which is believed may help even orthodox medical doctors to appreciate what the traditional religion and traditional medicine healing value chain have been describing for ages but which, intellectually are not believed to be realities. For example, as I stated above, while the allopathic doctor and the herbalist treat strokes as blockages of blood circulation in the brain in their respective therapeutic ways, the native doctors see the blockages as the resultants of Astral or Ethereal events. This subject is heading towards the realm of the spirit, and of Creation, more of which I believe we should soon be hearing of according to the conceptions of them by Yoruba traditional religion. Before I come to this, I would like to conclude the outcome of my conversation with Dr Aiyesimoju. He is a versatile and researching doctor even in old age at close to 80 or slightly over. Last week, he replied to a follow up question by me in respect of our conversation:
“ What I think you may be referring to is the PIP machine by Harry Oldfield. I have here some links relevant to it: https://www.matrixenergetics.com/pip.aspx
PIP link, Seeing Spirit in morgues and people’s spirit guides
PIP link Phantom limb
I have indicated in the links some of the things particularly pertinent to what you said in your message like seeing phantom limbs, seeing spirit guides and spirits in morgues. Of course there is a great lot about what the PIP does basically, which is to reveal something of the energy radiation of the body and its organs in health and disease. PIP is Polycontrast Interference Photography. I have never contacted users or manufacturers but I am sure that from the links and references should you want to , you would be able to. Should you have further wishes please let me know. With kind regards Aiyesimoju”
In addition to some of those links, I checked the internet for the PIP machine of Harry Oldfield and found the following literature:
“The machine the doctor is referring to is likely the Polycontrast Interference Photography (PIP) machine developed by Harry Oldfield. This device uses a digital video camera and unique computer software to capture and process images of the body’s energy field.PIP works by capturing the energy field around the body, revealing patterns and frequencies that can indicate areas of imbalance or disease
– It uses a colour-coded system to represent different energy patterns, allowing practitioners to identify areas of inflammation, stress, or other issues
-It can be used to assess the effectiveness of treatments and track changes in the energy field over time
PIP can help identify energetic imbalances that may be contributing to physical or emotional symptoms
– Practitioners can use PIP to assess the impact of treatments on the energy field and make adjustments as needed
PIP has been used to capture images of phantom limbs, which can be helpful in understanding and treating patients with amputations
– Some practitioners have used PIP to capture images of spiritual guides, energies, or other non-physical phenomena.”
Doubt And Belief
I do not believe this machine can see or image ethereal matter but do not doubt the capacity of any machine to behold the lowest fringes of astral matter. Ethereal matter is of a different consistency from gross matter to which the earth belongs. Gross matter is delineable into three… Coarse gross matter, which human eyes and other sense organs can feel and see, unaided or aided with sophisticated gadgets; medium gross matter is much finer than coarse gross matter and is where the spoken word is formed into villages, towns and cities of like nature for the experiencing of their authors when they are called over; fine gross matter, much finer than medium gross matter, is where the human thought is similarly formed into corresponding habitations. Ethereal matter is another world altogether. If the physical body and all the machinery its brain can develop cannot cross the gross material barrier or penetrate medium and fine gross matter, it is impossible for them to see ethereal matter because ethereal matter is tangible to only ethereal matter. Since the earth-man bears ethereal matter within his make up, however, that part of him can be tangible to that part of the ethereal spheres it has developed sensitivity for, or maturity to experience. It is impossible, therefore, for coarse gross material machines to see ethereal matter.
I am aware that some spiritists and occultists during seances and elsewhere do establish some forms of contact with the lowest fringes of intermediate zones between gross matter and medium gross matter with corresponding bodies in their make up which they may have forcibly or naturally developed to be sensitive in these regions. I am aware also that there are a few persons whose ethereal bodies while they are on earth have developed to the point of being sensitive to corresponding areas of the ethereal world consistent with the maturity of their ethereal bodies. Thus, I can assume that these machines may produce fine images of gross matter where gross matter transitionally phase into the coarsest areas of fine gross matter. This zone will be just half a step or one step outside gross matter because the vibrations still resonate with gross matter. This may confirm possible effects of fine grade coarse gross matter on coarse gross matter, or “astral” prototype impact on the physical body which suggests what traditional religion and traditional medicine are saying about disease having origins beyond the physical body.
I cannot doubt this because Semyor Kirlian in his Kirlian photographic techniques had shown us that there is nothing which exists on earth which does not have a prototype finer than gross physical consistency. This is demonstrated in almost everything photographic using this photographic technique. Can we now not explain Ghost Pains under this conception? When a finger or a limb was severed years ago and the person with this dismembered part of his or her body feels they are still there and actually feels harrowing pains in their supposed “empty” spaces, what may be going on? I take a cue from all of these that I am not my body and you are not yours, that between us and our bodies there is even an intervening layer many persons call the Astral form or the prototype after which our bodies were formed. For me, Kirlian photographic technique and the machine Harry Oldfield developed merely confirm the Biblical statement…I knew thee before I formed thee in thy mother’s womb.
What the healers of diseases such as stroke in traditional Yoruba medicine and this machine may be confirming is that…nothing can happen on earth which had not had an astral or even ethereal prototype after which the earthly event merely formed itself. Does the foetus in the womb not develop after its astral prototype? So, if in a disease we call a STROKE in which the machine reveals a demon-like structure with its claws dug into the astral prototype of the patient’s astral body, how can herbs and pharmaceutical drugs help this patient? Could this be why many cases of diseases appear incurable? I have painted these pictures to suggest that a vast curative energy may be released in Yoruba traditional medicine with the recognition by Yoruba Governors of Yoruba traditional religion and by granting the adherents an August 20 public holiday, every year to celebrate conviction in which is embedded a cosmologinity about health. However, this will depend on how traditional Yoruba religion grows itself towards the recognition of God. Meanwhile, with all due respect, there would appear to have been a stagnation and retrogression in this endeavour. This will take us to the question:What is religion?
The meaning of religion
An intrinsic ability in the nature of man is the quest for self-discovery, self conciousness and development…and the longing for God. He may grope from below upwards or be guided from above. Guidance from above comes in form of divine messages which have always been distorted or mangled by man after the bringers have gone their own way. Thus, everywhere, we encounter these caricatures of the original messages which have become religions.
The God willed recognition of him is through the Laws of Nature which bear His Creative Will.
The early man began his spiritual education in this earth-school by familiarising himself with rivers, brooks, oceans, forests, rocks, the earth, sun and stars. Later, he learned they were all formed in the creative Will of God by Nature Beings and Elemental Beings. If he was ill and a being in the fields showed him a herb which cured his ailment, he carved an image of this being and worshipped it. Thus, he knew of the water sprites, gnomes, elves and salamanders. Later, he knew they had leaders and Lords and began to worship them, too. The tutons, an ancient Germanic tribe found today largely in Northern Germany and in Denmark, grew in their recognition to know of Valhalla and Olympus, Lords of the elementals. They believed Valhalla was a land of honour up, up in the universe where honourable humans were permitted to reside who worked, walked and fought on the side of the gods. They saw Olympus as the homestead of the gods, particularly Zeus and other olympian deities. These were the realms of animistic beings. Had their recognitions continued to grow upwards, they would have recognised the existence of paradise, their orign and home and, beyond there, received tidings of substantiate divinity which they can never personally behold, that is of the Queen of Heaven, the ArchAngels, the Angels and the 24 elders. Beyond this recognition also, would have come tidings of the Unsubstantiate God Almighty Who can never be seen in His Unsubstantiality by all His creatures.
When St Boniface, an Anglo-Saxon missionary also known as Winfrid, over-ran them with Christianity, he had their idols confisticated and imposed belief in the Supreme God. This was contrary to the spiritual plan of education under which man was to grow in the knowledge of his primary environment and upwards to the knowledge of nature beings and elemental beings, their leaders and Lords , upwards into Ethereal spheres and into the Animistic spheres from where elemental beings, nature beings and the souls of animals derive their orign. It is from here man was to progress his education into The Spiritual realm his origin and through Grace learn through Divine messages of the Divine Substantiate spheres which are the abodes of the Queen of Heaven, the ArchAngels, the Angels and the 24 elders. A substantiate being is one with a known form. After the knowledge of Divine Substantiate comes knowledge of Divine Unsubstantiate…God, whose form no man will ever know or see.
Missionary work obstructed this schooling plan. It became like taking a primary school child straight to the university and preventing him from experiencing intermediate education. Thus, today, Faith is not Living Conviction and therefore artificial. When the average Christian is seriously ill today, he ends up not in a church but in the home of a native doctor! For that is where the living conviction of his spirit is, not in the Supreme God, because he has not progressed inwardly to even Olympus and Valhalla to not mention paradise and substantiate divinity.
Before now, the Yorubas attained the recognition of God without Euro-Americans and Arabians. Their traditional religion, in which is rooted their traditional medicine, anchors this conviction in their language. For example, they affirm… ASE GBE KO SI, ASE PAMO LO WA; ESAN KO GBO OoGUN, ESAN NI AKOBI OLODUMARE. This means…No deed is lost. It can only be hidden. Esan (Justice) defies remedies; justice is the first child of God. What is the Justice of God, if not the Holy Spirit who the Lord Jesus warned was coming to judge the world? The Bible also forewarns that the Spirit of God hovered over the land. Olodumare means Olodu omo Aare. Odu is secret. Olodu means owner of world secret. Omo AaRe means Son of the Light. God is the light. The son of the light who is Esan (Justice) is the Spirit of Truth, The Holy Spirit.
• Experts sounded a wake-up call, warning that unless the country urgently documents, regulates, and professionalises its indigenous healing systems, centuries of cultural wisdom and a multi-billion-dollar economic opportunity could slip away
It began, fittingly, with a health walk. At dawn, staff, practitioners, and researchers of the Nigeria Natural Medicine Development Agency (NNMDA) streamed into the streets of Lagos to mark the 2025 African Traditional Medicine Day. Their steps symbolised a broader journey—one aimed at reclaiming, reordering, and repositioning traditional medicine in Nigeria. The message from the agency was clear: without sweeping reforms, centuries of indigenous healing knowledge risk slipping into oblivion, or worse, continuing to operate in the shadows without legitimacy or scientific validation.
At the hybrid webinar that followed the symbolic walk, experts, policymakers and practitioners converged under the theme: “Training and Documentation: The Panacea for Strengthening the Evidence Base for Traditional Medicine in Nigeria.” The atmosphere was charged, not just with nostalgia for heritage, but with urgency about the future. “We must stop being ashamed”
In his opening remarks, the Director-General of NNMDA, Prof. Martins Emeje, struck a candid note. “More than in any other area of health, people are even ashamed of talking about traditional medicine. But the truth is, it has been part of our lives for centuries. If we want to make progress, our research must be culturally acceptable,” he told the audience. Emeje’s words cut to the heart of the challenge: traditional medicine is deeply ingrained in Nigerian life, yet persistently marginalised, whispered about rather than proudly spoken of. Studies estimate that nearly 70 per cent of Nigerians rely on traditional remedies for primary healthcare—whether it be herbal concoctions for malaria, bone setting after accidents, or dietary therapies. Yet, much of this knowledge is passed down orally, without documentation, standards, or regulation. The result? A paradox where the majority of people depend on a system that is neither formally recognised nor systematically supported by the state.
Delivering the keynote, Dr. John Tor-Agbidye, a neurotoxicologist and integrative medicine expert, underscored the danger of neglect. “Documentation and training are the panacea for building credibility and trust in traditional medicine,” he said. “They foster integration into national health systems, encourage innovation and drug discovery, and protect cultural heritage for future generations.”
Tor-Agbidye pointed to global examples. In China, traditional medicine has been institutionalised alongside modern healthcare, with universities offering degrees in Traditional Chinese Medicine (TCM), government hospitals integrating acupuncture and herbal therapy, and a multi-billion-dollar global export industry. India, through its AYUSH Ministry (Ayurveda, Yoga, Unani, Siddha, Homeopathy), has created formal councils, universities, and research centres to regulate practice, train professionals, and validate remedies. Even Cuba, with limited resources, has embedded traditional and natural medicine into its universal healthcare system. “Nigeria must take a cue,” Tor-Agbidye insisted. “We have the biodiversity, the history, and the practitioners. What we lack are strong institutions, political will, and sustainable funding.”
For decades, traditional medicine in Nigeria has existed on the margins of policy. The long-awaited Traditional Medicine Council Bill—which would provide a legal framework for regulation, training, and professional practice—remains stalled in the National Assembly. Without it, healers continue to operate in a grey zone, trusted by communities but unrecognised by the state. Emeje explained the institutional logic: “The NNMDA is the academic equivalent of a university for traditional medicine. We handle the training. But it is the proposed Traditional Medicine Council that will oversee professional conduct and practice. Just as doctors, pharmacists and lawyers have councils, traditional medicine practitioners deserve the same.”
Already, NNMDA has begun laying the groundwork. The agency has launched an accredited College of Natural Medicine, developed short training courses and modules, and recently introduced Nigeria’s first national digital database of practitioners—complete with audio and video records accessible in real time. “This is the best thing that has happened in this country in this area,” Emeje remarked, stressing how digital documentation could finally bring transparency and legitimacy.
Still, scepticism lingers. Many Nigerians worry about the safety of traditional remedies—from unmeasured herbal dosages to unhygienic bone-setting practices. Dr. Tor-Agbidye acknowledged these fears, noting that the absence of clinical trials, safety protocols, and standardisation fuels public doubt. “Concerns about safety and reliability are valid. This is why agencies like NAFDAC must step up in product quality assurance. For efficacy and global recognition, we need collaboration, investment, and above all, political will.” He challenged Nigerian scientists to be proactive: “There are many funding opportunities globally—Bill & Melinda Gates Foundation, Rockefeller Foundation, WHO—but we must prepare competitive proposals. Research cannot thrive without adequate financial support.”
Beyond health, traditional medicine holds economic promise. Nigeria’s rich biodiversity—its forests, savannahs, and wetlands—houses thousands of medicinal plants, many yet to be studied or commercialised. Globally, the herbal medicine market is projected to surpass $400 billion by 2030. Countries like China and India already dominate exports of herbal products. Nigeria, despite its natural wealth, remains absent from the map. “If validated and standardised, our remedies can compete globally,” Tor-Agbidye said. “But without training, documentation, and institutions, we will continue to lose out.”
For practitioners on the ground, the call for reform is long overdue. Mama Titi, a Lagos-based herbalist who has practised for 35 years, described her frustrations: “Our knowledge is real. I have treated hundreds of women for fertility issues. But because we don’t have certificates, people look down on us. The government should help us document what we know so that our children can learn and continue.” Similarly, Mr. Adamu Yusuf, a traditional bone setter from Kano, explained: “I learnt from my father, who learnt from his father. We don’t write things down. If I die without teaching my son, everything ends. That is why government support is important.” Their testimonies reflect a broader truth: without formal structures, Nigeria risks losing generational knowledge with each passing practitioner.
For NNMDA, the reform agenda is not just about healthcare—it is about cultural renaissance. As Prof. Emeje put it, “Every nation that has advanced its traditional medicine has also strengthened its cultural identity. This is about dignity as much as it is about health.” The agency’s recent achievements signal what is possible. With pioneer students at the College of Natural Medicine already finishing their second year, Nigeria could soon have the first batch of formally trained traditional medicine graduates. The national database of practitioners promises to connect communities with verified healers. And short training modules are already bridging gaps between tradition and science.
Yet, experts warn that isolated achievements—whether it be the launch of a training college or the creation of a digital database—are not enough to reposition traditional medicine in Nigeria. What the sector urgently requires, they argue, is a holistic reform agenda anchored on four mutually reinforcing pillars. At the heart of the reform debate is the long-stalled Traditional Medicine Council Bill. Without legislation, traditional medicine practitioners remain in a legal vacuum—trusted by communities, but denied recognition by the state. The bill, once passed, would create a statutory council empowered to regulate practice, set professional standards, and hold practitioners accountable, much like the Medical and Dental Council for doctors or the Pharmacy Council for pharmacists. It would give the profession legal backing, discourage quackery, and provide a framework for ethical practice. As one policy analyst at the event put it, “If we continue without a law, we are building castles on sand.”
Beyond laws, there is an urgent need to professionalise the field through structured academic and vocational training. For centuries, traditional medicine knowledge has been passed down orally—from father to son, from mother to daughter—without standardised curricula or certification. NNMDA’s newly accredited College of Natural Medicine is a promising start, but experts say more institutions, specialised programmes, and professional exchanges are needed. Training must also extend beyond herbs and rituals to include pharmacology, toxicology, hygiene, and ethics, ensuring that practitioners are not only skilled but safe. As Prof. Emeje stressed, “When you train a doctor, you don’t just hand him a stethoscope. You give him structured education. The same must apply
Documentation is perhaps the most urgent pillar. Much of Nigeria’s indigenous knowledge exists in memory, in chants, or in notebooks hidden in rural huts. Each time a practitioner dies without passing down their craft, centuries of accumulated wisdom vanish. Systematic record-keeping—through digital archiving, ethnobotanical surveys, and clinical trials—can preserve this knowledge for posterity and allow for scientific validation. NNMDA’s pioneering digital database is a step forward, but experts call for national-scale efforts, including funding for research centres and partnerships with universities. “If it is not written, it is lost,” Tor-Agbidye reminded the audience.
Finally, reform must aim for integration—embedding traditional medicine within Nigeria’s mainstream health system. This means not relegating it to the margins but creating clear referral pathways between hospitals and traditional healers, establishing safety protocols, and ensuring quality control. In countries like China and India, patients can walk into government hospitals and receive either modern or traditional treatments—or a combination of both—depending on their condition. Integration would not only expand access to healthcare, especially in underserved rural areas, but also reduce the stigma that continues to dog traditional practice in Nigeria.
Together, these four pillars represent a blueprint for transformation. Anything less, experts warn, risks perpetuating the cycle of neglect. As Tor-Agbidye put it bluntly, “Without these pillars, we will remain in limbo—neither preserving our heritage nor advancing our healthcare.” “Without these pillars, we will remain in limbo,” Tor-Agbidye warned.
Ultimately, Nigeria’s traditional medicine debate is more than a policy matter—it is a reckoning. It forces the country to confront how it values its heritage, how it balances modern science with cultural wisdom, and how it positions itself in a global health economy. As Prof. Emeje concluded, “Behind every herb, every chant, every remedy, there is history, culture, and science waiting to be discovered. If we continue to ignore this, we are not just losing medicine—we are losing ourselves.” For Nigeria, the path forward is clear: reform, or risk irrelevance. With training, documentation, and strong institutions, the whispers of ancient healers could yet resound as the voice of a modern nation, proud of its past and prepared for its future.
One minute, you’re feeling fine. The next, you’re in the emergency room, recovering from a stroke or heart attack you never saw coming. That’s the terrifying reality of hypertension — or high blood pressure. It’s known as the “silent killer” for a reason: it quietly damages your heart, brain, kidneys and blood vessels without any warning signs — until it’s too late.
In Nigeria, the threat is spreading rapidly, leaving many homes haunted by tales of agony and sorrow. Yet, despite repeated warnings from the Nigerian Hypertension Society (NHS) and the Nigerian Cardiac Society (NCS), many still remain unaware—or dangerously dismissive—of just how deadly it can be. The silver lining, however, is that understanding high blood pressure — and taking a few simple steps — could save your life or the life of someone you love.
Blood pressure is the force of blood pushing against the walls of your arteries as your heart pumps. Think of it like water flowing through a hose — when the pressure is just right, everything works smoothly. But when that pressure stays too high for too long, it begins to wear down the system. That’s what happens in hypertension. The danger here is that high blood pressure usually causes no serious symptoms. You can feel perfectly fine — all while your arteries are hardening and your heart is straining to keep up. Left untreated, hypertension quietly raises your risk of heart attacks, strokes, kidney failure, and other life-threatening complications.
A healthy blood pressure reading hovers around 120/80 mmHg. According to the World Health Organisation (WHO), hypertension is diagnosed when readings consistently hit 140/90 mmHg or higher. The scary part is that this condition can go undetected for years, slowly damaging your body from the inside out. WHO adds that more than 1.28 billion adults worldwide are living with high blood pressure, and the vast majority — especially in low- and middle-income countries — are unaware they have it. In Nigeria, the statistics are particularly alarming. The NHS estimates that one in three adults has hypertension, while WHO puts the national prevalence at 31.2 per cent — affecting nearly equal proportions of men and women. That’s millions of Nigerians unknowingly living with a ticking time bomb.
As NHS President Simeon Isezuo, a professor of medicine and consultant cardiologist, warned during the 2025 World Hypertension Day, “Only about one-third of Nigerians with hypertension are aware of their condition. This is largely because hypertension presents no symptoms. Only about 10 per cent of those affected are on treatment, and in fact, less than 2.5 per cent achieve blood pressure control.” For millions, the first major sign is a crisis — a stroke, a heart attack, or sudden kidney failure. The global health body says hypertension is a leading global health concern, responsible for an estimated 10 million deaths each year—about 13.5 percent of all deaths worldwide. It is also a major risk factor for cardiovascular diseases and stroke. Alarmingly, more than 80per cent of the global burden of high blood pressure falls on low- and middle-income countries. In Nigeria alone, WHO says hypertension accounted for 10,692 deaths in 2020.
What’s driving the surge in hypertension? Experts point to a mix of rapid urbanisation, highly processed diets, chronic stress, sedentary lifestyles, and the soaring cost of living as key culprits. It’s a perfect storm — and perhaps most alarming of all, hypertension is no longer a condition confined to the elderly, with more and more young professionals, university students and new parents being diagnosed. Many skip routine check-ups, wrongly assuming high blood pressure is a concern only for older adults — a dangerous misconception. Often, it’s not until a health crisis strikes that they realise the truth. In today’s Nigeria, many people are juggling a cocktail of pressures: demanding jobs, gruelling commutes, financial instability, and unhealthy lifestyle habits — all of which quietly drive blood pressure higher. Left unchecked, hypertension can lead to early heart attacks, strokes and kidney damage — devastating outcomes that rob individuals of energy, productivity and years of life.
The good news is that hypertension is not only manageable — it’s often preventable. And it starts with one simple step: know your numbers. Regular blood pressure checks are essential, even if you feel healthy. Many Nigerians are unaware they’re living with high blood pressure until it leads to something far more serious. Awareness is the first line of defence. According to the NHS and NCS, maintaining healthy blood pressure comes down to a series of small but impactful lifestyle changes. It means rethinking your diet — cutting back on salty, sugary and highly processed foods, and choosing more fresh, home-cooked meals rich in fruits and vegetables. It means making movement a part of your daily life, whether through walking, dancing, or even just taking the stairs instead of the lift.
Managing stress is just as important as diet and exercise. Simple practices like journaling, listening to calming music, or carving out quiet moments each day can help protect both your mental and physical well-being. Prioritising quality sleep — aiming for seven to nine hours each night — supports your heart just as much as it lifts your mood. And of course, avoiding tobacco and limiting alcohol are central to keeping your blood pressure in check.
But above all, don’t rely on self-medication. Over-the-counter remedies might offer temporary relief, but they may not address the root cause — and they can delay the medical help you truly need. If you’ve been diagnosed with high blood pressure, or have a family history of hypertension, diabetes, or obesity, talk to a healthcare professional. Small decisions today can prevent life-threatening outcomes tomorrow. Know your numbers. Make informed changes. Your health — and your future — depend on it.
Remember, your health comes first. With regular checks, awareness and a few consistent lifestyle changes, you can take control. Heart health isn’t just about numbers — it’s about your energy, your peace of mind, and your future. High blood pressure may be silent, but it’s deadly when ignored. So, track your blood pressure and stay aware of your health metrics. Make better choices and inspire others to do the same. In a country that never slows down, your well-being must be a priority. After all, you can’t pour from an empty cup. Until next week — stay healthy, stay informed. Questions or suggestions? Reach us via WhatsApp or email.
In a modest lab in Nigeria — powered more by passion than electricity — Dr. Oluwafemi Adeleke Ojo is forging a vital link between traditional healing and modern medicine. His mission: to transform indigenous herbs into safe, standardised, and effective treatments for diabetes, moving them from folklore to the pharmacy shelf.
A senior researcher with the prestigious SYS-LIFE MSCA COFUND programme and a trained biochemist, Dr. Ojo has carved a unique space at the crossroads of metabolic disease, molecular pharmacology, and medicinal plant research. His work is deeply scientific yet grounded in everyday reality — tackling diseases like diabetes that are increasingly common across both urban centres and rural communities, where access to conventional medicine remains limited and often prohibitively expensive.
In his most recent publication, “Bioprospection of indigenous herbal formulations for diabetes care: in vitro, network pharmacology, and molecular dynamics studies”, published in BMC Complementary Medicine and Therapies (2025), Dr. Ojo and his team offer a groundbreaking model for drug discovery in Africa — one that respects tradition but demands evidence. What makes Dr. Ojo’s work stand out is its end-to-end pipeline — a reproducible, data-driven method that transforms age-old herbal recipes into scientifically validated therapies. The study begins by screening traditional multi-herb formulations for antidiabetic activity using enzyme and cell-based laboratory assays. From there, the researchers deploy network pharmacology, mapping how specific plant compounds may interact with key biological pathways involved in diabetes, including insulin signaling, carbohydrate metabolism, inflammation, and oxidative stress.
But the real innovation lies in the final step: molecular dynamics simulations. These are atom-by-atom “stress tests” that mimic how each compound behaves inside the human body, predicting stability and binding strength with target proteins. The result? A prioritised list of compounds and combinations with the highest potential for success in real-world applications — exactly the kind of clarity needed by regulators, clinicians, and pharmaceutical developers.
Nigeria is home to over 3 million adults living with diabetes, according to recent estimates. Yet many patients, especially in rural areas, rely on herbal treatments because modern antidiabetic drugs are either too expensive or unavailable. The danger lies in guesswork: uncertain dosages, unverified plants, and unknown interactions with other medications. Dr. Ojo’s framework eliminates that danger. It enables the standardisation of dosage, identification of bioactive marker compounds, and robust quality control. This approach not only enhances patient safety, but it also opens new doors for local economic development — from farmers cultivating verified plant species, to SMEs processing standardised extracts, to pharmacies dispensing labeled, regulated products.
Despite earning international acclaim and publishing in some of the world’s leading scientific journals, Dr. Ojo faces the same structural challenges that continue to limit scientific progress in Nigeria. His work — spanning metabolic disease, pharmacology, and medicinal plant research — is cutting-edge, yet it is constrained by inadequate funding, unreliable infrastructure, and limited support for translating laboratory findings into real-world therapies. Dr. Ojo’s latest study offers a viable pathway from indigenous herbs to standardis ed diabetes treatments, but without systemic backing, innovations like his risk stalling in the lab. To break this cycle, he advocates for a national rethink on how Nigeria funds and supports translational research. From building better-equipped regional labs to establishing clear regulatory pathways for herbal-based therapies, he envisions a framework where scientific discovery can flow into clinical use without being obstructed by resource bottlenecks or bureaucratic gridlock.
This vision includes dedicated funding to move promising herbal compounds from early-stage lab work into clinical trials, easing procurement issues that delay access to essential reagents and lab tools, and building stronger networks across teaching hospitals to run small but rigorous botanical trials. Equally crucial is ensuring that communities who supply raw plant materials benefit fairly — a critical element for ethical and sustainable development of indigenous medicines. But Dr. Ojo is also realistic: science alone can’t carry this burden. He sees industry not just as potential funders, but as collaborators who bring essential capabilities in manufacturing, quality control, and distribution. By working together, universities and businesses can co-develop natural products that are safe, standardized, and scalable. This means involving companies early in the research process — through milestone-based funding, shared infrastructure, and fellowships that embed academic researchers inside companies to solve practical development challenges.
Such partnerships extend to the agricultural sector, where sourcing high-quality plant material is vital. Dr. Ojo proposes that Nigerian firms contract directly with farmers to cultivate authenticated species under good agricultural practices, ensuring supply chain integrity from field to pharmacy. Export readiness is another opportunity: when local products meet global standards, they don’t just serve local markets — they can compete internationally. Dr. Ojo’s model isn’t limited to diabetes. It offers a reproducible template for Africa’s broader engagement with biomedical innovation. By combining its rich biodiversity with indigenous knowledge and modern science, Nigeria can build a homegrown health economy — one that creates jobs, improves lives, and increases access to affordable care.
But this will only happen if research is treated as a national priority. Nigeria must support interdisciplinary teams, establish national repositories, publish open-access datasets, and mandate clear pipelines for herbal product development — from efficacy to clinical readiness. “Every promising extract should pass the same process: efficacy, mechanism, safety, standardisation, then pilot trials,” Dr. Ojo explains. His work turns herbal medicine from guesswork into evidence. With the right support, Nigeria can transform that evidence into action — and lead the continent in unlocking the full potential of its natural and scientific wealth.
The Adamawa State Government has confirmed the death of eight residents following the outbreak of a flesh eating ulcer.
Commissioner for Health and Human Services, Felix Tangwami, said Tuesday evening that the eight people died in Malabu, in Fufore Local Government Area where they were inflicted with the buruli ulcer
Tanngwami, who spoke with newsmen in Yola, said the development was deeply concerning, but disclosed that samples from the affected patients have already been collected and dispatched to the National Reference Laboratory for further testing and confirmation of the disease.
The commissioner said while awaiting the laboratory results, health officials have placed Malabu on close monitoring to prevent spread.
“Some of the surviving patients are currently receiving specialized medical attention at the Modibbo Adama University Teaching Hospital (MAUTH), Yola,” the commissioner said.
He assured that a medical team from his ministry is working round the clock to stabilize the condition of the parients.
He further assured Adamawa people that the state government is collaborating with the Federal Ministry of Health, the World Health Organization (WHO), and other development partners in taking proactive steps to contain the situation.
“Measures include immediate deployment of emergency response teams, awareness campaigns, and provision of medical supplies to the affected community,” he said.
The commissioner advised residents to practice good hygiene and promptly report any cases of unusual skin ulcers or swellings that they may notice
The federal government has reaffirmed its commitment to safeguarding the health of Nigerians, stressing that preventive strategies through health promotion must be a collective responsibility.
To this end, health officials, development partners, and stakeholders convened in Abuja on Monday for the second quarter meeting of the National Health Promotion Technical Working Group (NHPTWG).
The meeting is expected to produce concrete strategies and renewed partnerships aimed at expanding health promotion efforts at the national and community levels.
In addition, it is expected to renew commitments to strengthen collaboration, expand health literacy, and embed preventive practices in communities across the country.
Declaring the meeting open, the Director of the Family Health Department at the Federal Ministry of Health and Social Welfare, Dr. Binyerem Ukaire, said the forum remains an essential platform for reviewing progress, addressing challenges, and charting new priorities in health promotion.
He described the gathering as crucial for aligning national efforts, sharing best practices, and strengthening collaboration to achieve Nigeria’s health goals.
“The technical working group plays a pivotal role in driving the national health promotion initiative. By collaborating and sharing insights, we can develop targeted, evidence-based approaches to improve health outcomes across the nation,” Ukaire said.
He added that the meeting would provide an opportunity to assess ongoing activities, foster stronger partnerships, and identify priority areas requiring urgent intervention.
Ukaire underscored the importance of collaboration among government agencies, civil society, the private sector, and development partners.
According to him, pooling resources and aligning strategies will help address complex health challenges more effectively. She expressed confidence that the NHPTWG will continue to deliver impactful strategies and innovative approaches to improve health outcomes nationwide.
In his welcome remarks, the Director of the Health Promotion Division at the Ministry, John Uruakpa, explained that health promotion remains central to improving wellbeing through literacy, awareness, and preventive practices.
He described the meeting as “a convergence of ideas, expertise, and purpose,” focused on empowering Nigerians to take charge of their health.
“Health promotion is not just for the elite. It is about everyday practices in homes and communities—washing hands, cooking food properly, maintaining hygiene, and ensuring safe environments. These simple but critical steps do not necessarily require money,” Uruakpa said.
He added that Health Promotion Day, scheduled for later this year, aims to raise consciousness about preventive health and encourage lifestyle changes across the country.
Uruakpa stressed that health promotion cannot be achieved by the government alone, calling for the active participation of the private sector, media, partners, and communities.
“Health promotion is with the people. It is inborn, but we must continue to create awareness and build knowledge so that everyone can contribute to protecting and improving health,” he said.
The World Health Organization (WHO) also pledged continued support.
Delivering a goodwill message on behalf of the organization, Dr Mya Ngon, Team Lead, Health Promotion, Disease Prevention and Control, WHO Nigeria, commended the Federal Ministry of Health and Social Welfare for convening the forum and reaffirmed WHO’s commitment to strengthening institutional capacity, mobilizing resources, and supporting sustainable health promotion programmes in Nigeria.
“Health promotion is not merely a strategy, it is a movement. It enables individuals, families, and communities to take control of their health, prevent disease, and foster wellbeing.
“This platform is uniquely positioned to drive evidence-based, community-led responses that will contribute to Universal Health Coverage and resilient health systems,” Ngon said.
The Lagos state government has unveiled fresh health priorities for 2026, with the establishment of the Lagos State University of Medicine and Health Sciences topping its agenda to address the acute shortage of medical professionals.
Health Commissioner Prof. Akin Abayomi, speaking at the 2026 Annual Operational Plan (AOP) top management committee meeting in Ikeja, said the university, already cleared legislatively, would produce more doctors and health workers, retain talents, and woo diaspora professionals back home.
“Lagos should never be a state where you complain of shortage of healthcare professionals, stressing that deliberate planning and strict budget alignment remain crucial to achieving impactful health outcomes for residents.”
The Commissioner described the AOP as inseparable from the state’s budget process, warning that any disconnect would amount to “planning to fail.” He urged health leaders to integrate global, national, and grassroots realities into Lagos’ operational strategies for 2026/2027.
Special Adviser to the Governor on Health, Dr. Kemi Ogunyemi, charged health leaders to embrace efficiency, collaboration, and digitalization.
She noted that Lagos, because of its scale and complexity, often dictates national health directions rather than follows them.
“Most times, the federal aligns with Lagos, not the other way round,Ogunyemi said stressing that initiatives such as the Smart Health Information Platform (SHIP) and the HOPE agenda must remain at the centre of reforms.
Permanent Secretary, Ministry of Health, Dr. Olusegun Ogboye, decried “lazy planning” and recycling of past budgets. He urged managers to prioritize fewer but more impactful projects backed by evidence and sustainability. “A plan is only useful when it translates into measurable outcomes,” he said.
Development partners, including The Challenge Initiative (TCI) and the United Nations Population Fund (UNFPA), pledged continued support. TCI’s representative, Mrs. Fanimokun Adesola, said the Bill and Melinda Gates Foundation-backed programme remains committed to strengthening health systems through deliberate and inclusive planning.
UNFPA’s Dr. Akinkunmi Akinbajo commended Lagos’ coordination framework, noting it prevents duplication of donor interventions. He pledged deeper collaboration in maternal health and family planning.
The 2026 AOP, anchored on Governor Babajide Sanwo-Olu’s THEMES+ agenda, will also prioritize mandatory health insurance, digitalization of services, and robust human capital development to consolidate Lagos’ position as the nation’s health system pacesetter.
The federal government has pledged improved healthcare services, discipline and accountability in public hospitals across the country.
Permanent Secretary, Federal Ministry of Health and Social Welfare, Daju Kachallom, gave the assurance at the inauguration of the Service Compact (SERVICOM) Unit of the Federal Medical Centre (FMC), Ikole-Ekiti.
Dr. Olatunji Atoyebi was inaugurated as head and focal person of the SERVICOM unit alongside 15 other members.
Kachallon, who was represented by the Director of Reform Coordination and Service Improvement Department, Mrs. Rebecca Okon, said improved service delivery remains central to its health sector reforms and commitment to the welfare of Nigerians.
The permanent secretary described the inauguration of SERVICOM at the federal Medical Center, (FMC) Ikole -Ekiti as a bold step to entrench professionalism, transparency and responsiveness in service delivery.
She said, “As an institution established to save lives and reduce pains, this mandate requires firm commitment to transparency, responsiveness and high ethical standards that directly impact public health outcomes.
“The inauguration should not be seen as a mere formality but as a decisive move to institutionalise the hospital’s service charter and performance benchmarks,” she added.
She urged the SERVICOM officers to work with all departments to close service gaps, resolve complaints and improve user satisfaction.
The National Coordinator of SERVICOM, Mr. Anthony Oshin, represented by Team Leader A, Presidency SERVICOM, Mr. Oyelude Nurudeen, said the initiative was designed to strengthen customer satisfaction in Ministries, Departments and Agencies (MDAs).
He noted that SERVICOM was conceived to promote integrity, transparency and respect for human dignity in public service.
The Medical Director of FMC Ikole, Prof. Johnson Ogunlusi, represented by Head of Surgery, Dr. Stephen Anya Onjefu, said the unit would serve as a bridge between patients’ expectations and the hospital’s service delivery.
Ogunlusi said that the initiative would institutionalise accountability, efficiency, responsiveness as well as continuous improvement.
In his response, Dr. Atoyebi pledged that the committee would ensure prompt, transparent and effective healthcare delivery to patients.
Twenty years after it was founded, the Prostate Cancer Transatlantic Consortium (CAPTC@20) has once again raised the alarm over the rising toll of prostate cancer on African men, describing the disease as a “silent killer” that continues to devastate families when detected late.
At the consortium’s 20th anniversary celebration in Lagos, experts, survivors, and policymakers called for urgent steps to improve early detection, promote Africa-based clinical trials, and strengthen survivor support systems.
A Professor of Haematology and Oncology at the Mayo Clinic in Florida, United States of America, Prof. Folakemi Odedina, lamented the continuing disparities in survival outcomes between African men and their counterparts in Europe and North America.
“African men are still more likely to be diagnosed at a late stage and more likely to die from prostate cancer than their counterparts in Europe or North America,” she said. “Behind every statistic is a family shattered. A father gone too soon, a husband lost, a breadwinner taken away. That is why we cannot relent. Our mission is not just about science, it is about saving families from needless pain.”
According to the World Health Organisation (WHO), prostate cancer is now the most common cancer among men in sub-Saharan Africa, with rising incidence and mortality rates. Despite this, screening and treatment options remain limited, while stigma and low awareness prevent many men from seeking help until it is too late.
Prof. Odedina emphasised that CAPTC’s next phase will focus on grooming a “Next Generation” of African researchers, clinicians, and advocates to sustain the mission.
“Our goal is formidable: to eradicate prostate cancer in men of African ancestry. It will take research, policy, and community action working hand in hand. The cost of inaction is measured in lives lost,” she declared. “Yes, we have received more than $50 million in funding to publish research and push discoveries, and by the grace of God, we are proud of our achievements. But this anniversary is not only a time to look back; it is also a moment to ask what we will do in the next 20 years. Because if African men are still dying in their prime, then our work is far from over.”
She stressed that awareness remains central, “If a man is diagnosed with prostate cancer early, that man can be treated and cured. Education is the key. But when he is diagnosed, we must also ensure better treatment. The reality is that therapies that work well in the West may not fit in sub-Saharan Africa. Our men deserve tailor-made treatment strategies, culturally sensitive interventions, and community support. This is doable, but only if we come together. And that is exactly what CAPTC represents.”
In his keynote address, Prof. Clayton Yate of Johns Hopkins School of Medicine, USA, applauded the consortium’s contributions but issued a stern reminder.
“CAPTC established the first prostate cancer genome sequencing for African American men. That has changed therapies,” he said. “But the work is far from finished. Unless access improves across Africa, too many men will continue to die needlessly. Research alone is not enough. What we need now is access, equity, and urgency.”
A consultant surgeon and CAPTC member, Dr. Ebenezer Nkom, described the disease as devastating for families.
“It is a silent killer of men of a particular age group. When the man goes, the family scatters,” he said gravely. “But it does not have to be so. If you detect it early, the chances of a cure are real. The tragedy is that too many African men show up only when it is too late. That is why awareness is not a luxury; it is survival.”
For Prof. Solomon Rotimi of Covenant University, one of the consortium’s leading African investigators, the absence of Africa-based clinical trials remains a major gap.
“Most cancer drugs are tested in Europe and America,” he explained. “That raises serious questions about their effectiveness in African populations with different genetics, diets, and environments. You cannot enter your house through another man’s gate. Our men need treatments tested here, not borrowed results from elsewhere.”
Rotimi used a vivid analogy to highlight the problem, “If you develop a drug in Europe and test it ‘after a meal’, that meal may be a cup of coffee and a slice of bread. But in Nigeria, when you say ‘after a meal’, a man may be swallowing the drug with a mound of amala or pounded yams. The outcomes will not be the same. That is why some anti-malaria drugs, for instance, failed here even though they were reported as effective elsewhere. Our sun exposure is different, our lifestyle is different. You cannot simply take one solution from another environment and force it into ours.”
While welcoming Nigeria’s recent policy shift toward encouraging clinical trials, Rotimi said more must be done to localise cancer treatment.
“When you test a drug at home and it doesn’t work as reported, you can adjust, change the dose, increase the cycle, or modify the intervention. That is how to improve outcomes for our people. Anything less is guesswork, and our people deserve better.”
Reflecting on CAPTC’s achievements, Prof. Rotimi highlighted groundbreaking work led by the consortium, from identifying unique genetic characteristics of Nigerian men with prostate cancer to linking vitamin D deficiency among Black populations to increased cancer risks.
“Our ancestors lived outdoors and got enough sun,” he said. “But today’s lifestyle leaves many men vitamin D deficient. Vitamin D is not just a vitamin; it is a hormone that strengthens the immune system. If it is low, the body becomes vulnerable to diseases, including prostate cancer. Men must know their vitamin D levels and take supplements if needed.”
He added that CAPTC’s pioneering efforts in genome sequencing and investigator-led trials are already shaping therapies globally, but insisted that local ownership of solutions is the only way forward.
The event also spotlighted survivors who have turned their diagnoses into platforms for advocacy. Captain Yahaya Ayinde Yahaya, a 73-year-old retired soldier, shared how CAPTC transformed his journey.
“When I learned I had prostate cancer, I accepted my fate. I thought it was the end,” he recalled. “But joining CAPTC turned me into an advocate. I organised free tests for over 300 people in my community. That is how we break the stigma. That is how we save lives. If I can convince one man to check early and live longer, then my survival has meaning.”
For families across Africa, the message from Lagos was clear: prostate cancer is no longer a battle that can be delayed. Early detection saves lives, local trials save futures, and silence is no longer an option.
