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Opinion: COVID-19 Responses And The Intelligence Quotient Of Nigeria’s Political Leadership

Published

6 years ago

April 22, 2020

By Tony Abolo

COVID19 and its handling by those in authority has brought to the fore an element of analysis of the quality of leadership so desired and needed to make Nigeria function and function better. We have through our sixty years angled from those with oratorical prowess, to demagogues, to money bags, to better educated, to highly educated, to former military persons, and now to moral integrity. None has proven satisfactory. We must clearly begin to look for INTELLIGENCE – an ingredient so sorely missing in those who rush out of the pack and claim to want to lead. It is lack of the evidence of intelligence that when the ordinary Nigerian throws up his or her arms and asks rhetorically, “who do us this?”. This is the fuller meaning of the expression. And when some people accuse the Governments ,at all levels of knee-jerk approaches, it captures in essence the kind of and level of intelligence of those who say they are leaders.

When I read in the Newspapers that the Federal Government or State governments in the face of the lockdowns want to expand the palliatives of “2 cups of Rice and Indomie“ and finances to more persons, beyond the 1 million plus at present, anyone with a measured intelligence would merely laugh. In the heat of the moment, it seems that, that is all that occurs in the minds of those who call themselves “elected leaders”. It finally has dawned on them that there is a wide gulf created “deliberately” between themselves and those they govern. The privileges they have been accumulating and enjoying in the last sixty years are unwarranted, and unmerited. How could we in a country of 200 million persons, have a bunch of senators and members of the House of Representatives have to themselves a budget of N120b annually. The Presidency enjoys more humongous inexplicable billions to feed, travel, maintain a public house, called Aso Villa, have 2 to 3 billion naira appropriated to State House clinic, a sum which till today, no body exactly knows if it is ever released or if released, who are the beneficiaries as Buhari, Kyari(when alive) and Aisha Buhari seek alternative venues for medicare. The governors have a monthly “back pocket” allowance styled, “security vote” of N 500 million – another open sesame for a shameful privilege of access to wealth. Till date, no one knows the “security vote” of the President or the Vice President. There must be, but always, shrouded in secrecy. This is aside Ministers estacodes, allowances and other perquisites in unknown millions.

The riots around the lockdowns in Gwagwalada, Oshogbo, Asaba, Lagos Suburbs, Kwali, Warri and Bomadi, have suddenly woken the sleepy privileged class to realize that what has been going on and condoned are not privileges but “robbing the people” in subtle terms. It is because the people have never rioted nor shown any anger on the streets, hence this nonsense of dipping hands inside the Nation’s Treasury in the name of “budget approved” allowances and expenses. In a sudden change of heart, Senator Omo Agege goes dispensing N85m to his constituents at a time, he may never have planned for it.

In the same vein, the Minister of Humanitarian Affairs, Disaster Management and Social Development, Hajia Sadiya Umar Farouq. Hurried through some Northern states with “ghana must go” bags of billions of naira, in tow, to scatter to those, we hear, she claims are the “poorest of the poor” and the vulnerable in Nigeria, the Northerners – an obvious lie, and an unfounded fabrication. It is bad enough that the North out of its negligence and defense of an arcane culture, allows many such untrained and unskilled millions to roam everywhere in the North. And now she could claim that it is the fault of the South hence “they are the poorest of the poor” in Nigeria. Are we now to be rewarding “irresponsible parenting” and encourage promiscuity of ill-equipped persons to procreate. Of course, we will keep selling more oil from the South to support the North’s “poorest of the poor”!!. Little wonder in an exercise that smacks of nepotism, from an infographic published in the national dailies, Katsina State has been observed to have the poorest of the poor such that out of the 1,126,211 mandatory cash transfers, Katsina with their exalted “son of the soil” who has not lifted a finger in a personal way, to help his State indigenes out of poverty, the state got the highest allocation of cash transfers.

And come to think of it, it is unconscionable to be distributing public money as if it were loaves of bread and strangely without documentation, no signatures of receipt, and we are to take the Minister’s word for it that, for example, N1.6billion has been distributed to 84,000 “poor and vulnerable” in one day in Kano. Is this a due process country or a village setting? Is Nigeria a fiefdom to be run from a “village square” and without proper accountability? Little wonder, last week, Kwali vulnerable indigenes, in the Abuja area, rioted having only received N2000 each, instead of the N20,000 palliative amounts they heard announced for each person. They rightly rioted to demand for their balance N18,000:00. So much for rule of the thumb approach to governance issues, and the ethnic supremacy doctrine which makes a Minister to act as to say, “our people are in charge and we set the rules”.

This knee-jerk response approach of both the Federal and State governments to their epiphany of realizing that there is entrenched poverty in Nigeria, due to years of misrule, injustice, over allocation of privileges to only a tiny few, plain “greed” in the name of privileged collection of “budgeted perquisites” has made it abundantly plain that – what all governments are doing, is neither wise, clever or sustainable. Government cannot and does not have the capacity to be feeding its populace in a lock down – and as is now being done, in a not-all inclusive manner. Governance as a responsibility has to be thought through. These palliative releases cannot and will not address the inequity in the system. Increasing the so called Social Register to 3.6million households is nonsensical. In any case, we hope that it is not another, towards the poorest of the poor in the North? In a country of 200 million and where nearly 100 million are poor and vulnerable, according to NBS statistics. it is merely irresponsible of any government to be talking of 3.6 million households to remedy. What we need now is a NATIONAL SOCIAL WELFARE REGISTER. We should cut down all the wastages and undue and unnecessary privileges in the system. We need to have a political class that acts with concern, compassion and humility. Now is the right time during and post COVID-19, to enact – A National SOCIAL WELFARE SCHEME – a programme that would count, capture and take care of the millions of the poorest of the poor and the unemployed Nigerians instead of this skewed Social Investment programme of the APC. This programme should have a legislative backing in line with the thinking of Speaker Femi Gbajabiamila, unlike the SIP which seem an ethnicised, regional and a supremacist skewed project. We should act, like what the Chinese would say, in a manner that would be like the tide – which lifts ALL THE BOATS. It is this, that would save the over privileged political class. Otherwise, as in the book title of James Baldwin, it will be FIRE THE NEXT TIME!!!!.

A tough call though, at a time the world is predicted to have a worst recession since 1930s and when the world economy is predicted by the IMF to contract by 3% and Nigeria’s economy, predicted to contract by -3.4% with an inflation rise to as high as 13.4%. But then our governments never ever think in a future wise sense in Nigeria, ever. So, we will get our comeuppance as it comes, for we never ever know how to plan for tomorrow as we always like to use the cultural and religious platform of “Oh well, God will provide”. In any case, no one can stop the steaming anger and riots that could erupt post – COVID-19, with the way we are handling the Nigerian aspect of the pandemic.

I end this article with a quote from Onikepo Braithwaite in her article titled Nigeria Post Covid -19 of 19-4-2020 published in This Day- as it shares my thoughts:
The pertinent question to ask at this juncture is, do we love our country and want it to survive or not? It is patently clear that if the answer is in the affirmative, this is as good a time to do away with many of our worthless structures, systems and frivolous expenditure as the cost of governance is way too high and unsustainable……Are we going to continue to have States which are not viable or allow them to harness their own resources to generate IGR? What kind of restructuring are we going to undertake, in order to rebuild our country and make it better? There are so many unanswered questions and matters which require urgent attention.

Tony Abolo is a vetrave journalist, Doyen of broadcast journalism, journalism instructor, public speaker, and writer.

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[OPINION] Jan 1 Resolutions: Why I Write What I Write

Published

9 hours ago

January 4, 2026

Editor

By Festus Adedayo

As I write this, I am listening to a line of the song of my favourite Jamaican reggae music superstar, Peter Tosh. It is a 1979 track entitled Jah Seh No, in his Mystic Man album. When life becomes too convoluted for me to comprehend, when it seems I am running mad, I run into Tosh’s embrace. But, running to Tosh for an embrace is problematic. Tosh himself was like a madman. He was unconventional, an iconoclast who didn’t see life from the prism of the living. A devout adherent of the Rastafari faith, he was highly spiritual, was a poet, philosopher and a staunch defender of African rights. At some point, life broke Tosh’s will, long before his assassination on September 11, 1987, aged 42, in Kingston, Jamaica. It would appear that his musical preachment made little impact. He was repeatedly assaulted by Jamaican police and once had his skull cracked by them. The charge was his illiberal smoking of marijuana. So, in this track, Tosh bore his frustration with orthodoxy and the system thus: “Must Rastas bear this cross alone and all the heathens go free? Must Rastas live in misery and heathens in luxury? Must righteous live in pain and always put to shame? Must they be found guilty and always get the blame?

Tosh’s Jamaica of 1979 bears similarities with today’s Nigeria. Jamaica wore, like an apron, significant economic instability. This led to intense poverty and inequality driven by global economic shocks, domestic policy choices, capital flight, and political violence. The aftermath was massive hopelessness.

The attendant hopelessness in Jamaica fired the muse of reggae musicians. They saw naked poverty as catalysts for their songs. For instance, in 1976, Maxwell Smith, known professionally as Max Romeo & The Upsetters Band, sang in Uptown Babies Don’t Cry, about a little lad hawking Kisko, a popular brand of ice pops, on Kingston streets and shouting “Kisko pops! Kisko pops!”. He also sang about another lad who, as Star newspaper vendor, shouted, “Star News, read the news!”. They were embroiled in existential survival, said Romeo, and “help(ing) mummy pay the fee, for little junior to go to school.” For Tosh, in his Get Up, Stand Up, Jamaicans must stand up for their rights while Bob, apparently frustrated by the system, in Time Will Tell, sang confidently that ”Jah would never give the power to a baldhead to come crucify the dread.”

But the Jamaican governmental and political leadership, epitomised by Edward Seaga and Michael Manley, kept on taking advantage of the people’s hopelessness. Nigeria of today is yesterday’s Jamaican mirror on the wall. The hopelessness in the land has the capacity to break the most impregnable will. Everything seems to be upside down. Seaga and Manley are replicated in Bola Tinubu and Abubakar Atiku. Or Peter Obi and other scavengers for power.

Everything is shrouded in a fog. Hope of retrieval of country from the jaws of political carnivores recedes by the day. This year, prelude to election year, will even be worse. Foes will stab friends and friends will stab foes, not in the back, but in their very before. War has begun, says So-kple-So. That line reminds me of Ghanaian Akan poet, Kojo Senanu’s poem, “My Song Burst” in the A Selection of African Poetry, authored by him and Theo Vincent, which recited that Akan war song.

Physical or psychological repression is writ large. Impunity reigns like a malevolent incubus. Those are actually not the ailment. The disease is the Nigerian people. The way Nigerians’ minds have become warped, significantly captured and compartmentalized into a binary, is mind-boggling. Never have Nigerians’ minds operated in a gross profile as this. Tribe, religion, and political parties determine where everyone stands. No one sees rot and maggots but opportunities. Everyone is running a rat race to take a bite of Nigeria’s carrion. Our sense of judgment has been significantly recalibrated. When I read comments by some otherwise knowledgeable and brilliant people on visible rots in the polity, I feel I am falling into depression. Yet, a part of me warns not to take Nigeria seriously. If you run mad and then die, Nigerians would piss on your graveside.

Many times, I have toyed with the option of abandoning this thankless ritual of column-writing which I began in 1998. It is a killing ritual for which, not only don’t you get paid but you are insulted for daring to have a voice. Maybe I could find sanity in silence and abandonment of my voice? After all, Reno Omokri and Daniel Bwala have found redefinition in becoming the biblical Lot’s wife. But my mind tells me I would face hell on earth and would even not rest in peace. But the truth is, where I stand has potentials of running me mad. Permit me to be immodest, those who know me know I have an ecumenical spirit that cannot hurt a fly. But when I sit behind my laptop, I am like a possessed Yoruba deity of smallpox called Sonpona. Chaos, otherwise known as upside-down, which Fela said has its meaning too, is meaningless to me. Everywhere I turn, I see chaos and my head spins, threatening to explode. Even when I cannot totally extricate myself from the rot in the land, I am grieved like a pallbearer. Yet, another part of me tells me that order and chaos are Siamese, built into a profile by the Omnipotent.

As 2025 spun into oblivion, I stood to make a New Year resolution. But before I did this, I checked the literature of resolutions. It offers no comfort. Over a century ago, specifically on January 1, 1887, Rudyard Kipling, English journalist and novelist, attempted to drill into the philosophy of resolutions. In a timeless poem which explored the human desire to make New Year resolutions and the failure that attends it, he gave a tribe of New Year resolution makers a short-lived hope. He did this in a poem he entitled Little-Known Poem on New Year’s Resolutions. Billions of people in the world make resolutions on New Year’s Day. But, said Kipling, there are trials and tribulations in resolutions. In seven short stanzas, Kipling took readers on a journey. He begins by listing vices he wants to give up. They hung on him like an apparition. Chief among the vices were alcohol, gambling, flirting, and smoking. But in each of the stanzas, as he proposes a resolution, he proposes contrary sentences that nullify the resolutions and even justifying their reversals.

Matthew Wills, in his Why New Years Falls on January 1st: Why do we celebrate the beginning of the New Year on the first of January?, took the world on a journey on the frivolities of January 1st. Julius Caesar, he said, is why. The eponymous Julian calendar, said Matthew, began in Mensis Ianuarius (or Januarius) 45B.C. The month of January, he further reminded us, is named after the Roman god called Janus. Janus is a god who had two faces. While one faces the future, the other faces the past. Janus was however perceived, according to Wills, as “the god of beginnings, endings, and transitions, or, more prosaically, doors and passageways.”

Among the Yoruba, just like Jews’, the agricultural season marks the beginning of the year. For them, the newness of a year is defined by their philosophy of time, which they also approximated in the saying, the next season is here so, don’t eat your yam seedling, «Àmódún ò jìnnà, má jẹ isu èèbù rẹ». Season and time, to the Yoruba, are expressed in an embodiment of words like àkόkὸ (time around), ìgbà (season) and àsìkò (specific season) which they most times deploy interchangeably. The people also have sayings which speak to their conception of time. For instance, late professor of philosophy and my teacher at the University of Lagos, Sophie Oluwole, in one of her works, “The Labyrinth Conception of Time as Basis of Yoruba View of Development” published in Studies in Intercultural Philosophy (1997), cited Yoruba saying to illustrate this. “Tí wón bá ńpa òní, kí òla tèlé won kí ó lo wò bí won o ti sin ín (when today is being killed, tomorrow’s attendance at the murder scene is necessary so that it could see where the corpse of today is buried and for it to know how it too would be interred). The two other Yoruba sayings Oluwole cited to illustrate time and season are, one: “ogbón odún ni, wèrè èèmí ni” (this year’s wisdom is next year’s folly) and “Ìgbà ò lo bí òréré, ayé ò lo bí òpá ìbon” (a life span cannot exist ad infinitum; it is not vertical, and is unlike the straightness of the barrel of a gun).

These were all I reflected upon as I proposed to make a 2026 Resolution. The self-imposed road of a columnist I tread is a lonely, hard road strewn with briers and thorns. I remember the sermon of another Jamaican reggae great, Jimmy Cliff. It is a hard road to travel and a rough road to walk, he counseled. Many times, you are lonely, dejected and rejected on this road. You open your mouth to speak but wordless words ooze therefrom. Just as Tosh lamented in his “Must Rastas bear this cross alone and all the heathens go free?” volunteering anti-establishment opinion is like carrying a cross. Many times, I am inundated by family and friends to turn apostate of my belief. They fear death or state castration. Can’t the world see? Don’t they see the pains, grits and uncertainty on this road? Don’t they know that there is lushness, flourish and plenty on the other side? If I neglected these for a carapace-hard travel, I thought I would be hailed. No. Why is one who chose this lonely road the demon? And those who sup in the bowl of destruction heroes? Why? No response. Only echo of my own silent voice.

In this dejection, Audre Geraldine Lorde came to my rescue. Lorde was an American professor, philosopher, feminist, poet and rights activist. She was also a self-described Black lesbian. Lorde got romantically involved with Mildred Thompson, American sculptor, painter and lesbian she met in Nigeria during FESTAC 77. In a paper she delivered at the Modern Language Association›s “Lesbian and Literature Panel,” Chicago, Illinois, December 28, 1977 with the title, The Transformation of Silence into Language and Action, Lorde gave insight into the pains she encountered on account of her beliefs: “I have come to believe over and over again that what is most important to me must be spoken, made verbal and shared, even at the risk of having it bruised or misunderstood.”

It could also mean pain or death, but she said, “learning to put fear into a perspective gave me great strength” and that “I was going to die, if not sooner, then later, whether or not I had ever spoken.” Gradually, said Lorde, “I began to recognize a source of power within myself that comes from the knowledge that while it is most desirable not to be afraid, my silences had not protected me.” She died of liver cancer in 1995.

Yes, this is a rough, lonely road. It could be excruciating when you see friends, especially ones in government, desert you because they don’t want to associate with you. You walk alone like a deranged alchemist. Some even ask why, with your endowment and ascription, you live comparatively like a pauper. Your views are criminalized. Where you stand is not popular. But both madman Peter Tosh and lesbian Audre Geraldine Lorde give the will to trudge on in the New Year, regardless. Lorde was loud in my head with her admonition. After her initial apprehension of a mastectomy resulting from a breast cancer, she said: “I was going to die, sooner or later… My silences had not protected me. Your silences will not protect you…. What are the words you do not yet have? What are the tyrannies you swallow day by day and attempt to make your own, until you will sicken and die of them, still in silence? We have been socialized to respect fear.”

There and then, I made a bold vow, a New Year resolution: I will continue to speak truth to power. Regardless.

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What I Saw After A Lady Undressed Herself — Pastor Adeboye

Published

11 hours ago

January 4, 2026

Editor

General Overseer of the Redeemed Christian Church of God (RCCG), Pastor Enoch Adeboye, has recounted a remarkable experience in which he said a woman was miraculously healed after prayers.

Adeboye shared the testimony while speaking at the RCCG annual gathering, describing the incident as a clear demonstration of divine intervention and the power of prayer.

According to the cleric, the incident occurred during a visit to a city where he had checked into an undisclosed hotel.

He said the lady approached him, greeted him and insisted on following him to his hotel room despite his objections.

“I told her, ‘Please don’t put me into trouble, I can pray for you here,’ but she insisted on following me,” Adeboye recounted.

He said that upon getting to the hotel room, the woman revealed the condition that prompted her persistence.

“When she pulled her dress up, what I saw shocked me. Her body was covered with scars,” he said.

Adeboye explained that he immediately began to pray for the woman, adding that he did not mind being loud during the prayers.

“I began to pray for her, and before I knew it, all the scars were gone,” he said.

The RCCG leader described the experience as a powerful testimony of faith, stressing that it reinforced his belief in prayer as a tool for healing and transformation.

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Missing N128bn: SERAP Demands Probe Into Power Ministry, NBET Expenditures

Published

12 hours ago

January 4, 2026

Editor

The Socio-Economic Rights and Accountability Project (SERAP) has urged President Bola Ahmed Tinubu to immediately order an investigation into allegations that more than N128 billion in public funds is missing or has been diverted from the Federal Ministry of Power and the Nigerian Bulk Electricity Trading Plc. (NBET), Abuja.

The allegations are contained in the latest annual report of the Auditor-General of the Federation, published on September 9, 2025, which highlighted multiple cases of financial irregularities, undocumented payments, ents and suspected diversion of public funds across both institutions.

In a letter dated January 3, 2026, and signed by SERAP’s Deputy Director, Kolawole Oluwadare, the organisation called on President Tinubu to direct the Attorney General of the Federation and Minister of Justice, Lateef Fagbemi, SAN, alongside relevant anti-corruption agencies, to promptly probe the findings and ensure accountability.

SERAP stressed that any individual found culpable should be prosecuted where sufficient admissible evidence exists, while all missing or diverted funds should be fully recovered and paid back into the national treasury.

The group further urged the president to deploy any recovered funds to address the deficit in the 2026 budget and help ease Nigeria’s growing debt burden.

According to SERAP, Nigerians continue to bear the consequences of entrenched corruption in the power sector, which has contributed to persistent electricity shortages, frequent transmission line failures and unreliable power supply nationwide.

The organisation argued that addressing corruption in the sector would significantly improve access to regular and uninterrupted electricity.

The civil society group described the allegations as a grave breach of public trust and a violation of the 1999 Constitution (as amended), Nigeria’s anti-corruption laws and international obligations, including the United Nations Convention against Corruption.

Detailing the audit findings, SERAP noted that the Ministry of Power failed to account for over N4.4 billion transferred to the Mambilla, Zungeru and Kashimbilla project accounts, with no evidence provided on how the funds were utilised.

The Auditor-General expressed fears that the money may have been diverted and recommended its recovery.

The report also revealed that the ministry paid over N95 billion to contractors for various projects without documentation or proof that the projects existed or were executed.

Additionally, more than N33 million was reportedly spent on foreign travels for the minister and aides to attend international events in Abu Dhabi and Dubai without required approvals from the Secretary to the Government of the Federation or the Head of Civil Service.

Further concerns were raised over unaccounted expenditures, including over N230 million on the GIGMIS platform and more than N282 million paid as non-personal advances to staff beyond statutory limits, all without adequate documentation.

At NBET, the Auditor-General uncovered multiple cases of irregular contract awards and payments. These include over N427 million in contracts awarded without evidence of procurement advertisements, more than N7.6 billion transferred into purported sub-accounts of unnamed beneficiaries, and over N9.3 billion paid to Egbin Power Plc without documents to authenticate the transactions.

The audit also cited payments exceeding N8 billion made without proper record-keeping, over N420 million paid to ineligible consultants without evidence of services rendered, and more than N1.1 billion spent as extra-budgetary expenditure without approval from the Minister of Finance or the National Assembly.

Other questionable expenditures highlighted include payments for vehicles without due process, unapproved legal fees, undocumented staff welfare packages, and consultancy services not captured in approved budgets.

SERAP warned that if decisive action is not taken within seven days of the receipt or publication of its letter, the organisation would consider legal steps to compel the government to act in the public interest.

Citing constitutional provisions, SERAP reminded President Tinubu that Section 15(5) of the Constitution mandates the abolition of corrupt practices, while Section 16 obliges the government to ensure that the nation’s resources are managed to promote the welfare and happiness of all citizens.