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  • Tinubu, Akpabio, Abbas, governors, CAN, others seek unity in messages

President Bola Ahmed Tinubu yesterday urged Nigerians to rededicate themselves to the collective task of rebuilding the country.

In his Eid-el-Fitr message, he stressed unity and togetherness as critical factors in nation-building.

 

“We are the sculptor, and Nigeria is the clay; we build it the way we desire,” President Tinubu said.

Also, Senate President Godswill Akpabio, House of Representatives Speaker Tajudeen Abbas, governors and the Christian Association of Nigeria (CAN) urged Nigerians to imbibe the virtues of tolerance, sacrifice and peace.

 

According to a statement by the Special Adviser on Media and Publicity, Ajuri Ngelale, President Tinubu rejoiced with Muslim Ummah, praying that their sacrifices during the Month of Ramadan, and afterwards, will receive the fitting rewards.

It said: “President Tinubu felicitates the Muslim Ummah at Eid-el-Fitr, an auspicious occasion that signifies the end of Ramadan; a hallowed season which reflects total submission to God Almighty and to His command of sacrifice and service to humankind.

 

“The President greets the Muslim faithful in Nigeria and all around the world, praying that their supplications and sacrifices this season and even after will receive the fitting rewards from Almighty Allah.

“As he emphasised during an Iftar with Nigeria’s leaders of thought and conscience, President Tinubu appeals to all citizens to come together and rededicate themselves to the noble duty of building the nation.

 

“The President prays that the lessons, blessings, and the joys of this season abide with us always while wishing Nigerians, Happy Eid-el-Fitr celebrations.”

Akpabio seeks peace, unity

 

Akpabio congratulated Muslims, wishing them Eid Mubarak.

According to a statement by his Special Adviser on Media and Publicity, Eseme Eyiboh, the Senate President urged Nigerians to pray for peace and unity.

It reads: “On behalf of my family, the people of Akwa Ibom North West Senatorial District and indeed the Senate of the Federal Republic of Nigeria, I heartily rejoice with all the Muslims in Nigeria as they join their counterparts in other parts of the world to celebrate Eid El Fitri.

“I wish all of you a peaceful and sweet celebration and pray the Almighty God to grant your heart desires.”

 

The Senate President urged Muslims to continue to offer prayers for peace, unity and prosperity of Nigeria saying: “Islam is a religion of peace and if its adherents go to God in prayer with sincerity, He will surely answer.

“I, therefore, ask you to pray for your leaders and the peace and unity of our dear country. I believe with your prayers, Nigeria will overcome its current challenges.

“Wherever you find yourselves, radiate the peace that Islam preaches and the love and care for the less privileged that Prophet Muhammad exemplified.”

 

Abbas calls for patriotism

Speaker Abbas urged Nigerians to imbibe the spirit of patriotism and remain steadfast in their commitment to unity.

The Speaker, in a Sallah statement by his Special Adviser on Media and Publicity, Musa Abdullahi Krishi, also urged Muslims to internalise the lessons learnt from the Holy Month of Ramadan.

 

He expressed confidence that the Almighty Allah has answered their prayers and supplication.

Abbas enjoined Muslims to be their brother’s keeper and render a helping hand at all times, noting that one of the lessons learnt from the Holy Month of Ramadan was that of assistance to the needy, which every Muslim should imbibe.

He urged the Muslim faithful to continue to pray for Nigeria even after Ramadan is over, noting that a peaceful and prosperous nation equally needs prayers to sustain its blessings.

Abbas said: “We thank Allah (SWT) for making it possible for us to witness the Holy Month of Ramadan peacefully. We pray that He accepts all our acts of Ibadah.

 

“As we celebrate the Eid-el-Fitr, I enjoin Nigerians, especially Muslims, to offer prayers for the country and our leaders. Let’s also remain united as a people.”

CAN preaches moral rectitude

CAN called on Nigerians to embrace peace and unity.

It said the Eid-el-Fitri celebration should serve as a reminder of the values of compassion, humility, and generosity that form the foundation of shared humanity.

Amid diverse challenges facing the nation, CAN said Nigerians should draw inspiration from the essence of Eid-el-Fitri to foster peace, harmony and progress.

CAN also admonished leaders at all levels of governance to exhibit moral rectitude and ethical leadership in their service to the nation.

A statement by the President, Archbishop Daniel Okoh, said: “CAN extends warm felicitations to our brothers and sisters of the Muslim faith as they celebrate the joyous occasion of Eid-el-Fitri.

“As the Muslim community marks the end of Ramadan, a period of fasting, reflection, and spiritual renewal, we join in recognising the significance of this day and express our solidarity.

“The lessons of Eid-el-Fitri resonate strongly in our quest for a more peaceful and prosperous Nigeria. As we witness the breaking of the fast and the exchange of goodwill among friends and neighbours, let us be reminded of the power of empathy, forgiveness, and understanding in building bridges across religious and cultural divides.

“It is a time to reflect on our common aspirations for a society where justice, equality, and respect for one another prevail.

“In this spirit, CAN calls on leaders at all levels of governance to embody moral rectitude and ethical leadership in their service to the nation.

“Leadership guided by integrity, accountability, and selflessness is essential in steering our country towards a path of sustainable development and unity.

“As we join our Muslim brothers and sisters in celebration, let us recommit ourselves to upholding the values of honesty, transparency, and equity in all our endeavours.

“CAN reaffirms its commitment to promoting interfaith dialogue, understanding, and cooperation for the greater good of our nation.

“Together, let us embrace the diversity that enriches our cultural tapestry and work hand in hand towards a future where peace and prosperity reign supreme.”

Ganduje: support Tinubu administration

 

The national chairman of All Progressives Congress (APC), Dr Abdullahi Ganduje, urged Nigerians to support the Tinubu administration in its efforts to reposition the country.

He thanked the Ummah for their prayers for the country and President Tinubu throughout the Holy month.

He said: “I’m calling on all Nigerians, irrespective of party affiliations, to support our dear President.

“All discerning minds can attest to the fact that President Tinubu has taken some drastic measures to reposition our economy, which have started paying off.

“All we need now is to support the Federal Government to transform the country.“

Ganduje, in a statement by his Chief Press Secretary Edwin Olofu, urged Nigerians to imbibe the virtue of sacrifice, which is the core lesson of Ramadan.

He said: “Ramadan is indeed a month of patience. We fast for the sake of Allah by enduring hunger and thirst, extending love to all, especially the less privileged in the society.”

Ganduje said Ramadan regenerates the inner being, encompasses love, and sacrifice, adding that lessons must endure beyond the Eid-el-Fitr celebrations.

[TheNtion]
Wednesday, 10 April 2024 08:24

Ex-Appeal Court justice, Belgore is dead

A retired Justice of the Court of Appeal, Ahmad Olanrewaju Belgore, is dead.

The Chairman of the Nigeria Bar Association, Ilorin Branch, Kwara State, Kamaldeen Gambari, announced his death on Tuesday.

“Information reaching me now indicates that Hon. Justice Ahmad Olarewaju Belgore, PCJA (retd.) is dead. May Allah forgive his shortcomings,” Gambari said in a social media post, as reported by Leadership Newspaper.

PUNCH Online was unable to locate the specific social media post referenced by the newspaper. 

Belgore retired as the Justice of the Court of Appeal on April 18, 2023, on the attainment of the retirement age of 70.

Related News

Meanwhile, in a condolence message, the Emir of Ilorin and Chairman, Kwara State Traditional Rulers Council, Alhaji Ibrahim Sulu-Gambari described the death of Justice Belgore as a big loss to the Ilorin Emirate and nation at large.

The Emir, in a statement by his spokesman, Abdulazeez Arowona, said, “This is a great and colossal loss that has befallen the Ilorin Emirate and humanity at large.

“It is with shock that I received the news of the demise of Justice Ahmad Belgore. He was a complete gentleman, a thorough judicial officer who served the nation meritoriously in various capacities, nationally and internationally.

“He was one of the finest justices that the Ilorin Emirate has ever produced. He contributed in no small measures to the growth and development of the judiciary and humanity in general.

The Emir commiserated with the immediate and extended family members of the deceased as well as the entire people of Ilorin and Nigerians in general.

[Punch]

One of the most celebrated festivals worldwide is 'Eid-El-Fitr. It occurs on the first day of Shawwal to commemorate the ending of a month of fasting. The word 'Eid, for short, is an Arabic word which refers to both the Islamic festival and the place where Muslims perform the festival prayers. The happiness that overwhelms Muslims on this day is accrued from the successful completion of the fasting month of Ramadan. For many, they consider the season as Sunnah—as Prophet Muhammad used to celebrate it. For others, the happiness results from their reuniting with relatives, the feasting and the amazing outfits that sweep the atmosphere of the day. Funnily enough, some people conceive of it a day to celebrate the survival of THIRTY DAYS of missed lunch. Eid-El-Fitr is a festival that should be duly observed.
On Eid, a Muslim takes the ritual bath, wears nice and perfumed clothes (as Muslim men do), walks to the praying ground (if conducive to do so), observes the Eid prayer behind an Imam, listens to the Khutbah (sermon) and returns home via another route (if possible), while magnifying and praising Allah, as enjoined in Qur'an 2:185 (Allahu Akbar Allahu Akbar Allahu Akbar, La Ilaha Illa Allah, Allahu Akbar Allahu Akbar, Wa Lilah al-Hamd).
 
A Muslim should visit his relatives and feast with them. As part of the ideals of Eid-El-Fitr is that we share gifts to friends and relatives. It is a festival of love and sharing. A Muslim who has not paid her Zakat-al-Fitr (Zakat of Breaking the Fast of Ramadan) should do so before going to Eid. It is expected that the Muslims are in happy mood. Among the practices of the righteous predecessors is that they congratulate themselves on Eid saying: Eid-al-Mubaarak (Happy Blessed Eid) and they reply Taqabala Allahu Minna Waminkum (May Allah accept it from us and you as an act of worship). Muslims should glorify Allah with praise for witnessing the day, engage in a lot of supplications. Feasts as much as you can, but maintain moderacy—Not trespassing Allah's boundaries or forgetting to perform other acts of worship. Moreover, Eid-El-Fitr is not a festival to resume the corrupt acts that you might have dumped in Ramadan, rather it is a festival to thank Allah with our words and actions. 
What we should learn and unlearn:
 
As we celebrate the end of the Ramadan fast, we should not forget the lessons that we have subscribed in our minds. During the just concluded Islamic month of Ramadan, we saw an appreciable reduction of immorality. We tried to abstain from vulgarity, indecent dressing, fornication and adultery, prostitution, backbiting, slanderous speeches, lies, and corruption of all kinds. On the other hand, honesty, friendliness, generosity, piety and calmness characterized our affairs. These acts should not be limited to the month of Ramadan. A Muslim should persist these acts as fulfilment of the essence of Ramadan. The fact that one quitted a corrupt act in Ramadan is a testament to the fact that one can live his or her life without it. 
 
Our perseverance of hunger despite having food to eat should assist us in enduring the economic challenges that the country is facing. Our selfless charity and generosity should persist. Extend palliatives and round table meals beyond Ramadan. We should continue to pray for our country as we did in Ramadan. Our preoccupation with recitation of the Qur'an and other acts of worship which eschewed us from negative criticisms of government’s policies, let alone preparing to stage protests against it should continue. We should remember that we owe much for the good image of this country. Our abstinence from vein talks and misrepresentation of Nigeria (and Nigerian leaders), on X space and other social media platforms, if persisted, is a way to effect the change that we want for Nigeria. Ramadan has gone but the goodwill for Nigeria must persist!
 
I join the Muslims to celebrate the Eid-El-Fitr festival. Eid al-Mubaarak!
 
Abdulkabir Muhammed is the Anchor of LASU Radio Crescent Avenue Program, a Friday program dedicated to campus Muslims. He writes via This email address is being protected from spambots. You need JavaScript enabled to view it.
 

Mikel Arteta has warned Arsenal to learn from their costly mistakes in Tuesday’s dramatic 2-2 draw against Bayern Munich if they want to reach the Champions League semi-finals.

 

Arteta’s side ensured their quarter-final clash remains finely balanced thanks to Leandro Trossard’s late equaliser in the first leg at the Emirates Stadium.

 

Arsenal’s old tormentor-in-chief Harry Kane had ignored a hostile reception from Gunners fans to mark his return to north London with the ice-cool penalty that put Bayern 2-1 up in the first half.

 

Former Tottenham striker Kane’s sixth career goal at the Emirates came after ex-Arsenal winger Serge Gnabry cancelled out Bukayo Saka’s early opener for the Gunners.

 

It was a frustrating evening for Arsenal, who looked hesitant at times in their first Champions League quarter-final since 2010.

The Premier League leaders have been in red-hot form in 2024, while Bayern have stumbled through a crisis-torn campaign.

But Arsenal’s status as favourites to advance to the last four was undone by some uncharacteristically sloppy defending.

Arteta urged his players to use the experience as a valuable tool to make amends in the second leg in Munich on April 17.

“We will go again in Munich. We are alive. The game became difficult and they understand they have to step up the level,” he said.

“We have made some mistakes today. Lets learn from it. These players have been unbelievable. It’s part of football. Lets support them.

 

“I sense the belief there. We are going to go to Munich and have a chance to win it. We’re going to be better in certain areas and that’s how we are going to prepare it.”

Arteta admitted Bayern’s impressive first half had rattled his team, but he was impressed with the way they regained their composure after the interval.

– ‘Crazy situation’ –

“The second goal created some insecurity in the team but after we reacted well. It’s easy to throw your toys away when things don’t go right,” he said.

“The subs, especially Leandro and Gabriel (Jesus), made a huge impact with their body language and the initiative they took to make things happen.”

Saka was convinced he should have been awarded a penalty in the final seconds when Bayern keeper Manuel Neuer appeared to make contact with the Arsenal winger.

 

But replays suggested Saka had initiated the contact and Arteta refused to be drawn on the controversy, saying only that he “hadn’t seen the image again” and “can’t change” the decision.

Bayern boss Thomas Tuchel bemoaned a separate penalty incident that didn’t go his side’s way.

Arsenal defender Gabriel Magalhaes inexplicably picked up the ball following a David Raya goal-kick in the 66th minute.

Yet Swedish referee Glenn Nyberg opted against awarding a spot-kick.

“I know it was a crazy situation. They put the ball down, he whistles and the defender takes the ball with his hands,” Tuchel said.

“What makes us really angry is the explanation on the pitch. He told our players it was a ‘kid’s mistake’ and he won’t give a penalty for that in a Champions League quarter-final.

“It’s a horrible explanation. Kid’s mistake, adult’s mistake, whatever. We feel angry because it was a huge decision against us.”

A crucial miss by Leroy Sane — who allowed Ben White to get back to tackle him after he ran clear on goal — stopped the six-time European champions going 3-1 up in the first half.

But after a traumatic season that leaves Bayern almost certain to surrender the Bundesliga title to Bayer Leverkusen, Tuchel could have few complaints about his side’s battling display.

“It wasn’t easy, especially after we conceded early. The Arsenal fans were incredible, they pushed them. We scored with our first attack and the body language and confidence changed.

 
“There are no away goals anymore. We are happy with what we showed and we start from 0-0 next week.

“Next week we will have the decision. It is only half-time.”

[Vanguard]

On Monday, the federal government launched the citizens’ delivery tracker (CDT).

Speaking at the public demonstration of the tracker, Hadiza Bala-Usman, special adviser to the president on policy and coordination, and head of the central coordination delivery unit (CDCU), said the initiative will help keep every minister accountable on key deliverables of their portfolios.

But chances are, you were not at the public demonstration and are curious about how you can use this tracker to keep the government on its toes.

Below are seven things you need to know about the CDT.

WHAT IS THE TRACKER AND WHAT IS ITS GOAL?

The citizens’ tracker was first launched in 2022. It has been upgraded and relaunched by the CDCU in consultation with stakeholders, and provides citizens with information on priority projects, policies, and programmes of the federal government.

The unit said the tracker app will undergo continuous enhancements, incorporating observations to ensure user-friendliness.

 

HOW CAN NIGERIANS ACCESS THE APP? 

The CDCU said the citizens delivery tracker application will be available for download on the Google and Apple stores within the next month. It, however, said the tracker can be accessed directly on app.cdcu.gov.ng.

HOW CAN NIGERIANS MONITOR PROGRESS WITH THE APP?

The CDCU said citizens can access detailed information on government priority projects, deliverables and programmes nationwide, in order to monitor and evaluate performance.

 

The aim is to help in promoting transparency and accountability, and fostering a sense of shared responsibility.

TheCable found that on the tracker website, deliverables and priority projects are listed in order of ministries, departments and agencies (MDAs).

HOW WILL NIGERIANS SUBMIT FEEDBACK? 

Users can assess the MDAs and provide feedback and observations directly.

 

TheCable found that in order to submit a feedback on the website, one would fill a form requiring your name, email and phone number. This aims to help in facilitating timely responsiveness from the CDCU.

Nigerians can submit feedback for each deliverable and project under each MDA.

REAL TIME FEEDBACK

The unit says with the tracker, Nigerians can provide immediate feedback on their perception of the government’s performance in implementing policies, projects, and programmes anywhere within or outside the country.

 

DIRECT COMMUNICATION WITH THE CDCU

The tracker facilitates direct engagement between citizens and the CDCU, as Nigerians will be allowed to submit assessments and observations of ministries.

DIRECT ACCESS BY THE PRESIDENT

According to the coordination unit, the president would glean feedback on ministerial deliverables from a dedicated dashboard in his office.

Through this dashboard, the president would be able to see and track the implementation of his priority programmes.

[TheCable]

In the last few weeks, the  labour movement has lost two of its cherished leaders – Comrades Ali Chiroma and Jonathan Ihonde.

Chiroma, a former president of the Nigeria Labour Congress (NLC), died in  Maiduguri at 91 last Tuesday while Ihonde, a former vice president of the same congress, died about a month ago in Benin at 82.

The deaths of these labour veterans expectedly  have awakened great memories of past struggles of the working people for social justice, freedom and genuine democracy.

In their respective ways, Chiroma and Ihonde made enormous sacrifices in the course of the struggles and showed commitment when it mattered. 

A remarkably humble comrade, Chiroma emerged the NLC president in 1984 to succeed the first president of then six-old congress, Comrade Hassan Sunmonu. His union of  medical and health workers is one of the affiliates  of NLC. With his  calm and cautious mien, Chiroma would rather be assumed by a stranger to be a diplomat instead of a rugged trade unionist. He often wore his trademark smile no matter how tense the situation. Rather than bang the table or raise his voice, Chiroma would draw from his repertoire of Kanuri proverbs to lighten an otherwise anxious mood.

Under Chiroma’s  leadership the NLC struggled for socio-economic justice for workers. The congress fought for  freedom and common good in the larger society. Snippets of these struggles have been evident in the well-deserved  tributes paid to the memory of Chiroma since his demise.

Chiroma wasn’t your archetypal  militant trade unionist; but he was highly receptive to progressive ideas about how the struggles of labour should be prosecuted.

The publications of the NLC at the period he was president  embodied the ideas behind labour’s approach to the socio-economic and political  issues of the moment. These included “Nigeria: Not for Sale;”  “Towards National Recovery: Nigeria Labour Congress Alternative and Towards a Viable and  Genuinely Democratic Political Future: Nigerian Working Class Position.” The first document was a polemic against the privatisation agenda  and other components of the Washington Consensus presented by the military  government as solutions to Nigeria’s economic problems. The second publication was put together by the  congress  with the inputs of radical economists as an alternative strategy of development. Labour didn’t only make an informed critique of the Structural Adjustment Programme (SAP); it also offered a more socially responsible alternative to solve the economic crisis. The third position  was submitted by labour to the 17-man political bureau appointed by   the military government of President Ibrahim Babangida to  prepare a political transition programme for the country.  

Beyond the regular collective bargaining for wages and working conditions taking placing in the public and private sectors of the economy, the NLC had a broader view of things in its engagement with government.

Notably, Chiroma’s  NLC was the pillar of  what the military government mistakenly regarded as “the triumvirate  of revolution” – workers, students and progressive intellectuals – in the land at a time when political parties were banned and not many civil society organisations existed. The tripartite alliance was put to practical tests  on a number of occasions beyond making statements.  And the military government was determined not to “tolerate undue radicalism.”

For instance, in May 1986, some students were killed at the Ahamadu Bello University, Zaria, following a clash with security men. In reaction to the tragedy, a day of protest against extra-judicial killings was fixed for June 4.

The protest was to be led by NLC. Mobilisation was afoot by students, workers and the progressive intellectuals.

The national mood was clearly  expectant of a show-down between the military government and  popular-democratic forces.

Now, in the Africa of the 1980s, the date June 4 was a highly sensitive one. It was on that day in 1979 that Flight Lieutenant Jerry John Rawlings  emerged the leader of a “revolution” in Ghana. So the spectre of the June 4 Revolution haunted West Africa. The military government swiftly  moved on the eve of the June 4 date to pre-empt the protest by arresting and detaining labour leaders and students across the country. For instance, the late Comrade Chima Ubani led students at the University of Nigeria, Nsukka, to join the protest to the chagrin of the authorities. The student leaders were to later to face an ordeal. The story of that ordeal would be suitable  for another tribute to the memory of Comrade Ubani another day.

Chiroma and a host of other labour leaders were detained  for some days by the military regime. On such occasions, Chiroma demonstrated courage and leadership.

Unfortunately, the polarisation within the congress in the build-up to the ill-fated  1988 delegates conference denied Chiroma of a second term. The leadership of the congress was dissolved  and the military government appointed a sole administrator to manage the affairs of the congress pending the election of new officers.

Not a few labour activists  were disappointed at Chiroma when six years later he accepted to serve as the sole  administrator of  the Petroleum and Natural Gas Senior Staff Association of Nigeria (PENGASSAN) when the military regime of General Sanni Abacha dissolved  the union’s  executive for its role in the struggle to revalidate the results June 12, 1993 presidential election won by Bashorun Moshood Abiola.

Ihonde was a  deep leftist ideologue. As Comrade Owei Lakemfa aptly described him in a most  fitting tribute, Comrade Ihonde was “influential” and “invisible” at once in the labour movement. He was modest and unobtrusive in his approach to issues. He was an exemplar of  leaders  working from the background to make things work. 

Ihonde served the radio, television and theatre workers’ union with his full energy.  Widely remembered as the creator of the television series, “Hotel De Jordan,” a satirical rendition of class contradictions in the Nigerian society, Ihonde was an accomplished broadcast journalist.

A resolute partisan of the cause  of human progress, Ihonde also devoted his time and energy to the building of viable organisations of the left and nurturing cadres for the movement. Ihonde’s conviction remained unshakable to the end  about the possibility a humane social order. And he was far being naïve as to imagine that this could be achieved  without  the appropriate strategy of struggle.

It is important to reflect on the lives and times of the Chiromas and Ihondes of the labour movement because of the huge lessons to be learnt from their great efforts and  few errors.

May their tribe increase.

Today is Ramadan Kareem. Nigerian Muslims join millions of Muslims across the world to celebrate the birth of Prophet Mohammed. Last week was Easter. Nigerian Christians joined their fellows across the world to celebrate the death and resurrection of our Lord Jesus Christ. The Nigerian government typically declares public holidays to respect the religious sensibilities of its citizens who are adherents of the two historic religions. Many countries in the world will in diverse manners acknowledge the importance of these religious celebrations in, perhaps veiled, acknowledgement of the important of religion to national development.

This piece is inspired by these sacred and inspiring moments. The question is how much religion contributes to economic and social development. The point I want to argue is that the two aspects of religion that matter for development are belief and morality. Of the three major religions in the world, Christianity, Islam and Judaism, two are dominant in Nigeria. All these religions are called ‘Abrahamic Faith’ because they all trace their origins from Abraham. The Christians are followers of Jesus Christ, who is a son of Abraham. Muslims are followers of Prophet Mohammed who is traced to Ismeal, while Jews are descendants of Abraham through Isaac. One can argue that the 10 Commandant or a variant of its define the three religions. These are moral codes that stipulate the right social morality for the society.

A moral code, like the ones articulated by both the Old Testament and the Koran, shapes how people behave and underlines both the purpose and character of social institutions that define economic and social transactions. These moral codes are part of institutions. As Professor Douglas North puts it, institutions are humanly designed constrains to human activities. They could be both formal and informal. Informal institutions include religious beliefs and practices. Those practices can determine how the society manage the various opportunities and constraints it faces. The real effect of these moral codes is to establish a righteous society, a society that embodies what Aristotle called the virtues. He identified 12 such virtues that define a good society. They include courage, temperance, magnanimity and friendship. 

The title of this essay is ‘Righteousness Exalts a Nation”. This is taken from a passage in  Proverb, a book in the Old Testament. A subtitle could have been ‘Examining the theological insights in the political economy of development’. The question is whether we can construct an explanation about the success and failure of nations from their religious character. Many scholars have inquired into the cause of the success and failure of nations. Some trace it to geography. The argument is that somehow the people in particular geography of the world lack development because of the effect of geography. Jeffery Sachs is famous for offering this explanation for the lack of development in Africa and the rest of the left-behind continents. There has also been arguments about the negative effect of resources. Countries who have the misfortune of being abundant in natural resources at some point in their history are doomed to be poor as the effect of ‘Dutch Disease’ undermines the development of inclusive institutions.

But the examples of Norway and other resource-endowed countries in the west negates the resources argument. Being rich in natural resources does not predispose to poverty. It actually offers an opportunity to match towards wealth creation. The more persuasive insights arising from the work that institutional economists have done is to locate the divergent outcomes of resource endowment in Nigeria and Norway is the quality of institutions that moderate the use or misuse of resources. Those countries that have evolved differently from extractive institutions to inclusive productive institutions are unaffected by the resources curse. I argue that one of the major causes of this divergent evolution is the nature of religious sentiments and practices in the countries.

Nigeria is rated one of the most religious countries in the world. Many see this as a spur to development while others consider it a constraint. Those who consider religiosity as a constraint to development contrasts the fortunes of countries that are decidedly religious with those that are considered secular. But that analysis obscures one important point about religion and development. The heart of religion’s positive contribution to development does not lie in piety alone but mostly on institutionalized practices and norms. In that sense, it may be that some of the advanced economies have abandoned many of the religious rituals but have retained institutions fashioned after religious ideas and norms.

The argument of the pro-religion about the importance of religion to economic and social development is that whereas the developed American and European countries may today be described as ‘post-Christian’, the institutions that underwrite their economic and social transformations are defined in the image of the Judeo-Christian morality. This is not a new sentiment. The venerable Max Weber argued that the spirit of capitalism in the west was the protestant ethics. There have been critiques of this assertion. But no one seriously doubts how the Calvinist ideology impacted on the poverty and wealth of capitalist west.

It is noteworthy that Max Weber placed the cause of the prosperity of western society not on religious piety, but on ethics. It is the protestant ethics that made the difference. This is worthy further examination as we go through the rituals and performance of the Ramadan as we did for Easter. What religious ethics are influencing public conduct? How does religious sentiment operate in the public sphere to constrain or enable public action?

Many Nigerian lament the immorality that plague the Nigerian state in spite of highly and increasing levels of religious expression. Once Nigeria’s Foreign Affairs Minister, Chief Ojo Maduekwe once lamented that Nigeria was the most religious as well as the most corrupt country in the world and the most corrupt. Maduekwe could not reconcile the two firsts. Should religious result in righteousness and not corruption? The problem is that we embraced the performative and not the morality of religion. The first and only black Nobel Laurate in economics, Arthur W. Lewis, argued in the 1960s that the religious outlook of a people measured in their beliefs and social norms contribute to the prosperity and wealth.

Nigeria’s problem is that its religiousness has not result in some necessary institutions that contribute to transformation. It is now time to translate piety to social practice through basic elements that made the difference in Europe and America. These elements are evident or embedded in the religious codes in the Bible and finds expression more or less in the best literatures of mankind, whether of the western, eastern or African origin.

The first is protection of the right to life. Good institutions focus on protecting life. The right to life is not just a right. It is the basis of any sustained economic development. It is the fundamental basis of continued existence of society. Where there is life is not guaranteed, there is no prospect of economic and social development as well as political stability. Let us consider the view of Thomas Hobbes. In a work that has become a classic of political philosophy, the Leviathan, Hobbes argues that it is the fear of losing their life in a war of all against all that forced humans to form political society and entrenched government. His rival in political philosophy, John Locke agrees that political community was only possible because people want to better protect their right to life. This is the heart of what we call the social contract theory that underlines any robust theory of democracy. Whereas Hobbes used the fact of fear of death to establish the legitimacy or validity of a dictatorial government, Locke used the same principle of protection of the right to life to justify a democratic government. The common point both make is that without the guarantee of life for citizens there would be not organized political society. In an illuminating statement Thomas Hobbes argues powerfully that where there is fear of our lives, where anyone can prey on another’s life, there would be no incentive to work, to create wealth and therefore no prospect of economic growth.

Protection of the right to life of citizens requires that institution will perform three key functions. First, they must affirm life. To recognize and protect the right to life of all citizens means that state institutions must affirm that every human being has the right to live. This means first that such society must accept unreservedly that life is worthwhile. It must affirm the value of life. In any society where the dominant culture has not regard for human life, that is that the life of everyone matters, there will be no protection of the right to life. As we shall see soon, many cultures do not affirm human life. And such cultures do not have capacity to grow wealth in significant and sustainable levels.

Secondly, institutions that protect the right to life must also be institutions that support life. This means that those institution will intentionally provide the facilities and utilities required to keep people alive. One basic aspect of the support is access to healthcare. Another is access to nutritious food and quality shelter. Every basic socioeconomic good that a society provides to its citizens constitutes efforts to provide support to the proposition of the fundamentality of life. In a larger context, supporting life requires sustained economic growth. Countries that have good institutions also prioritize economic growth to provide necessary social and economic amenities required to sustain life.

Thirdly, to recognize the fundamentality of the right to life requires that state institutions have clear commitment to protect life. Yes, it starts with affirming the fundamentality of right to life and gets to making every effort to support life and ends with a clear commitment to protect the right to life. This protection takes the form of constitutional and legal guarantee of the right and the administrative of justice to effectively prevent violation of the right and prosecution of the violation.

The second element is the rule of law. Institutions of growth and political stability requires the rule of law. When Douglas North argued about the primacy of institution in determining economic growth in human history, he emphasized how these institutions shape human actions and encouraged production. These institutions are able to do so through the instrument of the rule of law that guarantees to everyone the certainty and guarantee that first they would be alive and not destroyed by another, and second that they will be able to enjoy the fruit of their enterprise. The rule of law as part of the element of good institution is seen mostly from the lens of the sanctity of contracts, the protection of intellectual property and the subjection all persons to the objectivity and non-discrimination of the market principles.

The rule of law is primarily about the equality of all and the rejection of special privileges or prerogatives. The history of the rule of law starting from the Bill of Rights of 1689 and distilled into modern constitutions and declaration of human rights is the history of resistance to claim of divine right by kinds and the assertion of the equality of all persons before the law. Whether a country is a democracy or not, the primacy of the rule of law is now entrenched as the basic minimum for sustained development. The rule of law is not synonymous with electoral democracy. Many countries that hold periodic elections are not necessarily rule of law countries. In the same vein, some countries that do not hold periodic elections may be rule of law state as long as they subscribe to the principles and practice of equal opportunity for all under the law and guarantee to everyone right to the enjoyment of their endeavours.

These elements are embedded in religious sentiments that are widespread amongst the people. Without these elements you cannot construct a society that protect the property rights of the people and present opportunities to many for economic transactions. Without these important elements which are nourished by good religious beliefs and are part of the religious heritage of the people it will be difficult to move from predation to stability and growth.

As Nigerians celebrate the Ramadan it is important that we remember that righteousness exalts a nation and sin is a reproach. This requires that we begin to construct social relationships, including the institutions of social transactions in the morality of religious beliefs. By so doing we can create a culture of development that is based on righteous society, or to use Aristotle’s phrase, ‘a virtuous society’.

Edo State deputy governor, Comrade Philip Shaibu, has kicked the canvass; he was impeached by the Edo State House of Assembly days ago and a replacement was promptly provided by his erstwhile boss, Gov. Godwin Obaseki. Shaibu was in court while his impeachment was being perfected; we await the court’s verdict but time is not on his side. Governorship elections are due in the state on September 21st, a few months from now. It is said that one of the reasons why Shaibu had to be impeached was his insistence on contesting the governorship position in that election; apart from other “irreconcilable differences” between him and Obaseki.

Shaibu’s desire from Day One, and the pact he thought he had with his boss, was that Obaseki would hand over the baton of leadership to him; an “emilokan” kind of arrangement. And while the good times lasted between the two buddies, Shaibu enjoyed it to the hilt. He was loud! He was visible! He was influential! He was powerful! He was feared! He made Obaseki's enemies his enemies and Obaseki's friends his friends. He fought battles on behalf of Obaseki and waged wars in defence of a man he held dear. But nothing lasts for ever and spanners often get thrown into the works. Gentlemen's agreements are often honoured in their breach and what goes around, as they say, comes around! The reasons for this are not far to fetch.

The period between one election and another is damn too long for anyone to gain say what can happen along the line. Just one night - usually referred to as the night of long knives - can change many things. Politicians always lack fidelity; they make agreements, knowing full well that they will break them. That is why our people refer to any agreement with politicians derisively as “adehun alagbada”. Agreements made by politicians wearing flowing robes (agbada or babariga). You trust such agreements to your chagrin. Sometimes the politicians themselves are not to blame: shifting alliances dominate politics; today’s friends are tomorrow’s enemies; and political permutations are in a state of constant flux. Hence, the saying that there are only permanent interests and not permanent friends - or enemies. Especially here in Nigeria where our politics lacks principles and ideological underpinnings and political parties are nothing but Special Purpose Vehicles or mere platforms for the purpose of contesting elections.

Few deputy governors serve out their term gracefully; fewer, still, succeed their boss. The reasons for this are also many. To start with, not many governors are agreeable to the running mate chosen for them. All manner of interests play a role here and the principal oftentimes simply stomachs his misgivings so he could achieve his goal before he begins to think of what to do next. Where a deputy governor is stronger politically than his boss, that is a disaster waiting to happen. Once the governor finds his feet, his next project will be how to cut his deputy to size. Where a deputy loves to hug the limelight, it is a matter of time before he falls out of favour with the boss.

There were people who contested the running mate slot and were not happy they lost out. And from Day One of the administration, there are people scheming to replace the sitting deputy. A deputy that has a mind of his own will also not be a good friend of the boss. Leaders here love docile and pliant subordinates and followers. They want someone who will not outshine them if he succeeds them. They want someone who will not probe them after they leave office. They want someone who will cover their tracks for them. They hate anyone with a strong personality or character. They will not stomach anyone who has a mind of his own.

If you think a deputy governor is close to the governor, you will be deceiving yourself; the razzmatazz and public show of effusive affection notwithstanding. They may be Number One and Number Two but that is where the closeness ends; they may be poles apart in their thinking, political philosophy, orientation and way of life. They may belong to different political camps and may harbour divergent opinions on critical issues. Some governors and their deputies are like night and day, light and darkness. Their marriage of convenience is just for them to win an election, after which the competition and trouble begin.

I once was in a meeting where we were discussing with the governor until the Deputy Governor walked in. The conversation stopped abruptly but the JJC that I was, I resumed the conversation after the usual pleasantries but soon noticed that everyone else was quiet. So, I, too, went numb. After Her Excellency had left, His Excellency scolded me severely: “My man, why were you talking so freely before a stranger?” A stranger? The deputy governor in an administration was a stranger, I asked. “Yes! Is she one of us?”

So, you can be Number Two in an administration and yet be a stranger! I also witnessed a governor ditching people who were instrumental to his winning an election only to pitch his tent with a political neophyte with no political base. I took him up! He listened to me patiently and then replied mockingly: “Excuse me, Sir, the politics you learned is that of the classroom; the politics that we are practising here is that of the streets. What benefit will it be to me and you if we support a person to win an election and after that, you and I will no longer have access to this Dining Room (in the Government House)?” I simply gazed at his mouth! Realpolitik!

Very few bosses will support a strong personality to take over from them. Bosses are averse to a deputy who has a mind of his own. These are fundamental truths that anyone aiming to play second fiddle must understand before throwing their hat in the ring. Another useful hint is to take this advice of the elders very seriously: Prepare for the trouble that is certain to come when things are still rosy between you and your boss. Scriptures say in the Book of Habakkuk, it may tarry but it will surely come. And because it will surely come, it will not tarry! What do you make out of that? China's revolutionary leader, Chairman Tsetung Mao, put it this way: "To have peace, prepare for war!" Does this sound contradictory? Diplomats and theorists of war define this as the principle of detente or of mutual assured destruction (MAD). Mad indeed! Scriptures again say the horse is prepared for the day of battle, not on the day of battle. Shaibu appeared not to have taken the wisdom of the elders to heart.

To survive as a deputy, you must wear loyalty and servility like a badge. This must radiate in you inside-out. Either you have this gift endowed in you from heaven or you learn how to stoop to conquer. How many politicians can stomach what Asiwaju Bola Ahmed Tinubu put up with to become Mr. President? I once listened to the head of a Mission, a highly-respected man of God, give the criteria needed before any pastor could be promoted to the topmost echelon of the organization: “Someone who has not, not even once, raised his voice against the authorities”! And I marveled! Lick spittle? That criteria is even stricter than that of Stephen Decatur when he said: “Our Country! In her intercourse with foreign nations may she always be in the right; but right or wrong, our Country!” Decatur at least wished that his Country would make an effort to be in the right! It will be much easier for a camel to pass through the eye of a needle than for a deputy to satisfy some bosses.

This, however, is not to discourage the likes of Shaibu from challenging ungrateful, use-and-dump bosses; whether they succeed or fail does not really matter. One such politician succeeded some years back: his name is Olusegun Mimiko in Ondo State. Mimiko dared the sitting president, Olusegun Obasanjo, to resign as Obasanjo’s Minister of Housing and Urban Development and take on the incumbent governor of Ondo State, Olusegun Agagu. Mimiko built the Labour Party from scratch and, with it, ran a campaign that unhinged the then ruling PDP and unseated the sitting governor, Agagu. The election was blatantly rigged - I was on ground in the state as Media Consultant to Agagu and witnessed it live and direct - but the court eventually restored Mimiko’s stolen mandate.

History often repeats itself, especially with those who fail to learn from history, as George Santayana has posited. There is, therefore, nothing wrong if Shaibu tries his luck in Edo state. Maybe he will be the next giant-killer! Even if he is not, there is no harm in trying because every experience deepens our renascent democracy.

FEEDBACK

Nigeria: between religion economy and knowledge economy

A beautiful piece that aptly captured my feelings and thoughts on how religious activities contributed to the economic woes/crisis and general backwardness of the country. - Oso Victor Gbolahan.

Am blessed and educated by this article. It really opened my eyes to see the foolishness of religion economy taking priority over the knowledge economy. I now have a better understanding why Nigeria is the poverty capital of the world! Indeed, it will continue to be until we move from religion economy to knowledge economy. Pilgrimage should be a personal responsibility. - Aderemi Ajadi Desalu.

We have to expose the rot in all subsidies associated with religion so as to promote an effective knowledge economy that can rebuild the Nation. Nigeria can, and will be, better than it is now if we do away with religion economy. - Palcorub Nig. Ltd.

It is possible that Nigerians flock to churches and mosques because they think that their hope lies there. And the churches themselves may be bearing the weight of Nigeria's failure because its members face the suffocating atmosphere of Nigeria's stagnation and its attendant influence and corruption. I think, therefore, that it is not the complete truth that Nigeria is the way it is because Nigerians are religious but, rather, because Nigerians pay lip-service to religious teachings. - Ayodele Iyiola.

....Declares N2.30 kobo Final Dividend
....Total Assets Rise by 90.2% to N20.65 trillion
....Shareholders’ Funds Hits N2.0tn, achieving an impressive growth of 120.2%.

In another unprecedented performance, Africa’s Global Bank, United Bank for Africa (UBA) Plc, has released its audited financial results for the full year ended December 31, 2023, showing exceptional and impressive performance across all its major indicators.

The 2023 financials, filed by the Bank at Nigerian Exchange Limited (NGx) on Monday, showed an impressive leap in gross earnings, as it grew from N853.2 billion recorded at the end of 2022 to close at N2.08tn; representing a strong 143 percent growth.

The banks’ total assets also rose remarkably by 90.22 percent, doubling the N10 trillion mark, to close at N20.65 trillion in December 2023; up from N10.86 trillion in 2022. This leap remains a very significant achievement and milestone in the history of the financial powerhouse.

Despite the highly challenging global economic and business environment, UBA recorded a laudable profit before tax, with an exponential growth of 277 percent, to close the year under review at N758billion, rising from N201 billion recorded at the end of the 2022 financial year; while profit after tax (PAT) grew by 257 percent from N170 billion in 2022, to N608 billion in the year under consideration.

Consequently, UBA Group Shareholders’ Funds rose from N922 billion as at December 2022 to close the 2023 financial year at N2.0tn, achieving an impressive growth of 120.2%, compared to prior year.

In the year under consideration, UBA Group cost-to-income ratio dropped from 59.2%, in 2022, to 37.2 per cent pointing at the Group’s improving efficiency.

In fulfilment of the promise made by the UBA Group Chairman, Tony Elumelu, to shareholders at the last Annual General Meeting, the Bank proposed a final dividend of N2.30 kobo for every ordinary share of 50 kobo, for the financial year ended December 31, 2023. The final dividend is subject to the ratification of the shareholders during its upcoming annual general meeting (AGM).

Also worthy of note, UBA recorded a 61.3 percent growth in loans to customers, moving up to N5.5 trillion in 2023, whilst customer deposits improved by 90.31 percent to N14.9 trillion, compared to N7.8 trillion recorded in the corresponding period of 2022, reflecting increased customer confidence, enhanced customer experience, successes from the ongoing business transformation programme and the deepening of its retail banking franchise.

Commenting on the results, UBA’s Group Managing Director/Chief Executive Officer, Oliver Alawuba, said: “I am very pleased with the unprecedented results achieved by our Group in FY2023. The Group made a profit before tax of N758billion, from N201 billion in the prior year. The balance sheet also grew to N20.7trillion from N10.8trillion in the previous year.

He said, “The Group’s shareholder’s funds crossed N2trillion from N922bn in 2022, whilst total assets crossed the N20 trillion mark (90.2% YoY growth). The Group is well positioned for further business expansion in FY2024 having closed FY2023 with Capital Adequacy Ratio of 32.6%.”

He added that the bank’s diversified business model (Pan-African and International strategy) is justified by the contribution of its Ex-Nigeria business to the Group’s results and reinforces its resolve to expand our market share of customers, funding, digital and transaction banking businesses across Africa.

“Driven by our customer service and execution-led delivery model, we will continue to expand our market share and create value for our shareholders and meet the expectations of our various stakeholders,” the GMD stated.

UBA’s Executive Director, Finance & Risk Management, Ugo Nwaghodoh, said the 2023 full year was a particularly eventful year, with galloping inflation and currency depreciation ravaging key markets, amidst pockets of regional conflicts and security challenges.

“I am delighted however at the strong growth in earnings and profitability recoded in the year. The Group conservatively set up significant impairment reserves against its overall risk assets portfolio considering the latent impact of the macroeconomic headwinds on our credit portfolio. Consequently, Cost of Risk grew to 3.09% from 0.63% in the prior year,” Nwaghodoh noted.

On the expectation for the 2024 financial year, he said, “The Group remains fervently committed to sustainable growth and maintaining its strong compliance and risk management practices culture even as we drive our business through the next phase of growth."

United Bank for Africa Plc is a leading Pan-African financial institution, offering banking services to more than thirty-five (35) million customers, across 1,000 business offices and customer touch points in 20 African countries. With presence in New York, London, Paris and Dubai, UBA is connecting people and businesses across Africa through retail, commercial and corporate banking, innovative cross-border payments and remittances, trade finance and ancillary banking services.


Ramon​​​​ Nasir
Head, Media & External Relations
United Bank for Africa Plc
UBA House, 57 Marina, Lagos Island, Lagos , Nigeria
DL: +234-1-2807405 | Ext: 18405
Mobile: +234-7034145044
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Former Vice President of Nigeria, Atiku Abubakar, has submitted that Nigerian Muslims observed the 2024 Ramadan fast in a season of tough economic conditions.

Atiku made the observation in his Eid-el-fitr greetings, in which he congratulated Muslims on the successful completion of this year’s Ramadan fasting.

 

Despite the tough conditions, he pointed out that the forbearance with which Nigerian Muslims adopted it is a principle that the noble Prophet Muhammed (SAW) enjoins everyone to live by at all times.

He called on those in positions of authority to show compassion to the people.

Atiku also prayed that the supplications of every believing Muslim and everyone else shall be answered by the Almighty Allah and wishes Nigerians a blessed Eid-el-fitr holiday.

The former Vice President, in a press statement by his office on Tuesday, said that lessons of the Ramadan fasting should remain abiding, even when the holy month has passed.

“For many Nigerians who observed the mandatory Ramadan fasting this year, the reality of the harsh economic environment in the country put many families and individuals under intense pressure.

“But in the face of this daunting challenge, many people pulled through out of seeking piety.

“The completion of Ramadan should cause a reflection on those in positions of authority to show more compassion to the people.

“The requirement of forbearance and compassion between the leaders and the people are the lessons to be learnt about this year’s Ramadan, in accordance with the teachings of noble Prophet Muhammad (SAW,)” Atiku said.

[NaijaNews]