It was not the best of days for cab driver Suberu as he meandered his way through the thick traffic caused by those struggling to get fuel into their vehicles. He had spent the previous night in a nauseating queue just to get twenty liters of petrol. He inched his way through Foko and made a right turn to Agbokojo when a woman visibly drenched by her own sweat flagged him to a stop and asked to be taken to Idi Arere.

At Idi Arere, Nimota disembarked and handed over a dirty piece of l00 Naira note to Suberu. “You must be out of your mind!” Suberu thundered.

'What's the problem, you this Jackal?' Nimota responded in kind.

“If you have eyes you should have seen that vehicles are scarce on the roads”

“If your head is on your neck, you should have known how to address a lady”, replied Nimota.

“You, you this Michelin tyre lady? Did you look in the mirror before you set out this morning?”

“Your mother is the Michelin tyre”. Nimota bellowed.

All this while, Suberu's taxi was staying right in the middle of the road, and the driver did not care a bit for other road users. It was all in character.

“You this shameless woman. If you knew you could not afford taxi charges why did you not go on Okada?”

“Send your mother on Okada” Replied Nimota.

“You know no Okada will risk carrying you with the huge load in your backyard”, Suberu teased.

“Don't go there, you son of twenty fathers!” Nimota was quick to respond.

“It's not your fault, Madam Bakasi, all your peers are in Abuja where every body is stealing and milking the nation, and here you are, unable to pay taxi money”.

“And why did you not go to Abuja too? Look at you, a common cab driver. All your peers are professors in Ado Ekiti and you are roasting in a ramshackle vehicle.”

“I thank God. Your father could not see you beyond primary six. If I must remind you: your mother was running off with her tenth husband when your father abandoned you and your siblings.” Suberu thought he was having his pound of flesh.

“You foolish man. You think you are qualified to abuse my mother? You? Who does not know your mother in this town? Your mother was just a public toilet!”

By now a huge number of spectators had gathered round the duo in verbal warfare. And rather than pacify them, they seemed to be enjoying the hot exchange of profanities.

Vehicles had massed behind Suberu's ailing vehicle and all the police men that were supposed to restore sanity were happy with the twenty Naira road toll they were collecting.

A city councillor emerged from nowhere with his superfluous agbada made of more starch than cloth. Nimota looked somewhat relieved.

“What's the matter? How come you are in argument with a common driver?” Mr councillor asked, turning to Nimota.

“My God, is that you Kafaru?” Suberu screamed

“Who are you?” Mr Councillor challenged Cab driver Suberu.

'Are you blind or what? Because thuggery put you in the Local Government Council, you are now superior to us? I thank God I'm a cab driver, but you were just a common tout at the garage. Have you forgotten so soon?” Suberu gave a jab with his tongue.

Nimota was shocked to learn that Kafaru was a mere 'Agbero' before his brawn got him a councillorship.

Turning to Nimota, Suberu asked “Now that you have seen one of your numerous customers, will you tell him to pay before you render service in return?”

“I said you are a son of twenty fathers. Which service does your mother render her customers?” Nimota was losing her temper.

“You are an idiot. Look at your head: the head of a cow. Look at your nose: the nose of hippopotamus. Look at your chest: a mountain of sorts”. Suberu charged.

“Silly wag. You dropped out of school. Your brothers dropped out of school. You are a taxi driver. Your brother is a vulcaniser. Your other brother is a panel beater. Your uncle is a smelling butcher. Your father's father's father was a mercenary.” Replied Nimot.

“You see how ignorant you are. Are we not all Shon of the Shoil? This is Ibadan. This is my place of birth. I am very proud I am an Ibadan. Foolish woman. May be you don't know that Ibadan is the largest indigenous city on earth. How would you know when you are busy running after a tout turned a Councillor?” Suberu queried.

As Councillor Kafaru was about to pay, the cab driver insisted that he would not stain his hand with the councillor's 'blood' money. “Not me”, he said. “I will not touch money coming from all you rogues who have brought sadness to Nigerians. You know how most of you came to power and position, you harlots. You rogues. You cheats. You electoral frauds. God will punish you all”. Suberu was getting angrier.

Councillor Kafaru suddenly removed his agbada and was about to get physical with the cab driver.

Suberu reached for a dagger in the locker of his cab. “Come near me, and you will see. It is time you thieves masquerading as leaders are taught some lesson.” Suberu too was spoiling for a fight.

Nimota removed her head tie, tied the cloth round her waist and stood behind councillor Kafari, fuming.

An elderly gentleman emerged from a corner street and addressed the two warring camps. “Why must you people continue to give Ibadan and the Ibadans a bad name? If you boarded a taxi, did you not agree on a fee? And Mr cab driver, if you both agreed on a price why should there be this hullabaloo? How much are you fighting about that you have wasted almost thirty minutes of each other's time, held traffic up unnecessarily, and sent stones of words to your parents at home?” The Elderly man intervened.

The difference of 50 Kobo which was the bone of contention was paid by the elderly gentleman while the trio left the scene pouring invectives on one another.

“Your mother”

“Your father”

“Son of a bitch”

“Daughter of one thousand fathers!”

First published April 27, 2009

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Yesterday, General Sani Abacha clocked 28 years in the grave. Abacha’s sudden expiration at the thick of his maximal and maniacal rule reminds Nigerians, especially those who were old enough in 1998 when he died, of how human beings should never play god. Abacha ruled with iron fist, after his seizure of power. He summarily executed dissidents and political opponents while those who held other views disappeared without trace. A very interesting equation was when he ordered the deaths of Generals Oladipo Diya and Abdukareem Adisa for plotting to sack him. As Epo Akara, the Ibadan Awurebe musical lord, sang, death will kill the chanter and the enchanter. The three of them died their own deaths and alighted from life’s moving bus immediately they got to their bus-stops. Abacha was however credited with several economic feats, especially his standing up to the IMF and other western power blocs. He also filched Nigeria of billions of dollars which he kept in Switzerland and other jurisdictions like Lichtenstein, the United Kingdom and the United States.

After Abacha’s death, many other Nigerian leaders have been playing god. Post-succession battles in Nigeria’s Fourth Republic between governors and their successors are battles of men who play god. Their exploits can best be depicted in anecdotes. Those battles have thrown up more moral than political questions. Should successor governors be loyal to their predecessor-benefactors at the expense of the people? Today, a post-succession battle is raging in Kaduna State. It is between El-Rufai and his anointed successor, Uba Sani. Whether muffled or loud, post-succession battles can be found in many one-year governments that took over from incumbents in 2023. From Rivers to Akwa-Ibom, Cross-River to Zamfara, protégés are becoming the falcons that have refused to hear the lullabies of falconers.

In pre- and post-colonial Yoruba society, folklores, fables, among others, helped to tame the greed, as well as any tendency within it to play god. Suchlike stories helped to shape the moral man in Africa. His cosmology was governed by anecdotes, lore and mores, which prescribed moral codes. For centuries, folklores sustained the associational and moral forte of Africa. Anecdotes that restrained a potential emperor from treading the path of ruination were told to children, even in their infancy; the same about petty thieves who came to ghastly ends. For instance, the destructive end of greed was foretold in pre-colonial Yoruba society in the emblematic story of Tortoise and the scalding hot porridge. He had cupped the porridge while it was being cooked and covertly put it on his head which burnt his scalp.

An example is the anecdote told of a young wretched fisherman called the Ap’ejalodo. Set in an African Yoruba village, the fisherman was ravaged by failure on all fronts. He was unable to catch enough fish over the years to rescue him from the pangs of lack. One day however, as he thrust his fishing hook into the river, it caught one of the largest fishes he had ever seen. Excited, Ap’ejalodo pulled his awesome catch up the river bank and proceeded to yank it off the hook. As he attempted to carry it to the basket, the fish began to speak like a human being. Ap’ejalodo was at first afraid and ran away from the river bank. He however eventually pulled himself together, approached his queer hunk of a catch and listened to the sermon of the strange fish. Singing “Ap’ejalodo, mo de, ja lo lo, ja lo lo…” (Fisherman, here I come…) the fish pleaded to be rescued from the harrowing pain of the hook by the fisherman. It promised that if he spared its life, in lieu of this rescue, the Ap’ejalodo should ask for whatever he wanted in life. Excited, Ap’ejalodo lets it off the hook, having asked for wealth. Truly, by the time he got home, the ragged clothes on him and his wife had become a very big damask agbada and aran respectively. The couple’s wretched hut had also transformed into a big mansion. Both of them subsequently lived the life of unimaginable splendour.

After a few years, the couple was however barren. The wife entreated Ap’ejalodo to go fishing again and ask his fish friend to rescue them from the social shame of non-procreation. As he thrusted his hook into the river, Ap’ejalodo caught the strange fish again and the earlier process was repeated. This time, he asked for a child and the strange fish granted it. Over the years, Ap’ejalodo magisterially summoned the fish through the same process and the fish kept bailing the couple out. Then one day, as Ap’ejalodo and wife were waking up from their magnificent bed, a blinding and intruding ray of the sun meandered into their bedroom. Enraged, Mrs. Ap’ejalodo couldn’t understand the diffidence of the Sun. Couldn’t it respect the privacy and majesty of the richest couple in the land? She angrily entreated Ap’ejalodo to go meet his fish friend and ask that they be given the power to control the Sun and the insolent temerity of other impertinent celestial forces.

Off Ap’ejalodo went to the river bank, thrust his fishing hook into the river and again invoked the strange fish. And Ap’ejalodo made his plea. The fish was peeved by the fisherman’s greed and audacity: “You were nobody; I made you somebody and you now have everything at your beck and call. Yet, you want to compete with God in majesty and you will not allow even a common Sun to shine and perform the illuminative assignment God gave it on earth!” The fish angrily stormed back into the river and as Ap’ejalodo, downcast, walked back home, his old torn and wretched dress suddenly came back on him, his mansion transformed into the hut of the past and the couple’s latter wretchedness was more striking than the one of yore.

Make no mistake about it: Nasir El-Rufai is brilliant and bold. He matches his heart of a lion with the cold calculation of a deadly viper. Ever since he surreptitiously gained public attention as General Abdulsalami Abubakar’s economic adviser in 1998, up to being the DG of the Bureau of Public Enterprises (BPE) in 1999, the god who sat by the furnace to cook the broth of Nasir’s destiny didn’t appear ready to leave the furnace. The short-statured Nasir rose to become one of the most powerful Turks in the current civil experience, leaving no one in doubt that he would play consequential roles in the then emerging Fourth Republic. He later became Minister of the FCT. As FCT Minister, Nasir was unorthodox. He was profiled as cold-hearted as a cobra. Decisions that scared the rest of humanity were his forte. He mowed down thousands of houses and evicted landlords in the neighbourhood of 800,000 from their homes. He however restored sanity to an otherwise chaotic Abuja Master-plan. One of his demolitions that marked him out as fearless was the house of his party’s National Chairman, Ahmadu Ali, that he brought to its knees. Nasir was dead to adversity, caverlierly dismissed court suits, and the tomes of blackmails and threats to his life that were as rife as mushrooms in a farm plantation.

As governor from 2015 to 2023, clips of his infrastructural midas-touches in Kaduna State surfaced as commendable examples for the republic. International organisations commended him for adhering to due process. But Nasir’s heart was sculpted with pebbles. As his power assumed limitless proportion mounted and majesty quadrupled his height in power calculus, he acquired the powers of gods. Like a god that he thought himself to be, Nasir determined who lived and who deserved to meet their creator. He made seismic social and political pronouncements capable of ruining national edifices, especially on religion. He demolished thousands of houses of friends and foes, most notable being that of Othman Hunkuyi who represented Kaduna North in the senate. In what was seen as power audacity, Nasir disengaged over 21,000 school teachers after they failed a competency test that his government set. In one fell swoop, he showed the door to 4,000 local government employees, a figure perceived to be high in a slightly over 100,000 staff council. These were a tip of the iceberg in tough, brutal, brave and suicidal decisions Nasir made in public service. Many claimed he took those decisions due to ego and sense of personal consequence. To show how much grip he had of the governance structure in Kaduna State, notwithstanding these deadly decisions he took, Nasir still succeeded in producing a successor in Uba Sani who, it will appear, is his nemesis in power today.

Succession politics in Nigerian states has always been chaotic and a deadly battle. It seems to have taken its cue from coups de’tat planned by military despots. Nigeria’s earliest encounter with succession politics was self-succession bids of military rulers. And it happened on October 1, 1974. On that day, Yakubu Gowon, who emerged Nigeria’s military leader after the July, 1966 coup which ousted the first military regime, said the handover date to civilians he earlier offered was unrealistic. He announced an indefinite postponement of the handover. This became one of the justifications for his overthrow on July, 29 1975. Then came Ibrahim Babangida. His self-succession bid has been likened to a woman who periodically changes her mind about going to the market. Babangida deliberately scuttled his own transition to civil rule programmes, altering the calendar and sacrificing huge national resources in the process. He engaged in a roulette of banning, unbanning politicians and finally annulled the June 12 election.

His military successor, Abacha, also romanced self-succession by sponsoring groups underground like the Youths Earnestly Ask for Abacha (YEAA) to covertly campaign for his presidency in 1998. In the current Fourth Republic, a civil government that toyed with self-succession was that of President Olusegun Obasanjo who, in early 2005, got his supporters to move to amend the Nigerian constitution for an extension of presidential and gubernatorial term limits to three, from its present two. Though opposed to it in the open, Obasanjo was said to have bribed legislators to vote for the alteration of the constitution. However, on May 16, 2006, the federal parliaments effectively nipped it in the bud.

In this republic, the graveyard of governor godsons fighting their godfather-successors to a standstill is filled with carcasses. They enter Government Houses hunchbacked by their predecessors but, no sooner than they enter governmental palaces than these anointed godsons shut the gates. And the bubble bursts, while the cookies begin to crumble. Some of the cookies were immediate while many took longer time to get shattered into smithereens. In Lagos, the Tinubu-Raji Fashola experiment, what many saw for almost four years as matrimony worthy of example, exploded towards the end of the first term. The godfather was the de facto governor, determining the political barometer of politics, its finance and what prebends to give to political hirelings in the distribution of the largesse of power. Not until the re-election campaign of Fashola in 2011 did the cracks begin to be noticeable, revealing the godfather/godson as proverbial seeds in a walnut pod. You remember the cryptic phrase, “may your loyalty never be tested…”? The godson was between the devil and the deep blue sea.

In many other states at this time, the matrimonies suffered ruptures almost immediately. James Ibori succeeded in making his first cousin, Emmanuel Uduaghan, his successor in Delta. The godfather continued to reap dividends of his ‘investments’ in the godson. I am told that Uduaghan surreptitiously did in his cousin, Ibori, even while serving his term in the UK slammer. In Enugu, Sullivan Chime was still governor-elect when he started to undo all that his mentor and godfather put in place. He spent eight years trying to pull down the Ebeano political structure that midwifed him. Orji Kalu suffered same fate in Abia, where his erstwhile chief of staff, T. A. Orji, who was in the EFCC custody while his election was taking place, eventually emerged governor. Orji spent his years in government firing ballistic missiles at Kalu who spent billions of state funds to skew the process in his favour. This was replicated in virtually all the states, even in the 2015 and 2019 elections where anointed godsons, having mutated to become godfathers themselves, attempted to foist their own godsons as successors. For example, Chime’s godson, Ifeanyi Ugwuanyi, eventually turned out his political pallbearer. In Anambra, Peter Obi, while shopping for a godson, sidestepped the generally accepted skewer-minded political class, and walked into the supposedly sane banking hall in search of an urbane, corporate world executive. He got Willie Obiano. Less than a year after, the strange, somber-looking Obiano had transmuted from the gentleman who couldn’t hurt a fly into a stone-hearted political principality who strenuously presided over Obi’s political funeral and nunc-dimitis. Same is replicated in Kano where Umar Ganduje, erstwhile Rabiu Kwankwaso’s lickspittle, became a hydra-headed monster who eventually swallowed his ex-boss. The story of political betrayal, otherwise known as attempts by political godsons to be men of their own, has mutated dangerously ever since.

The two examples that are shattering the roof of political discussions today are those of Nyesom Wike/Fubara and El-Rufai/Sani. After openly announcing that his government met multiple of billions of debt in the state, Sani, held a town hall meeting where he announced that he inherited a lean treasury which made payment of salaries herculean. In April, a 13-man ad-hoc committee of the State House of Assembly, headed by the Deputy Speaker, Henry Danjuma, to probe El-Rufai’s administration began to investigate all finances, loans and contracts awarded under El-Rufai. Last Wednesday, that committee submitted its report and indicted El-Rufai and a few of his appointees of siphoning N423b state funds. El-Rufai, however, described the outcome of the probe as false and scandalous. What may however be troubling is the allegation that Sani is merely the fly dancing on top of the river. And that the one beating the drum may actually live in Aso Rock. This will be disturbing because El-Rufai deserves his comeuppance from inside the Kaduna where he played god and not from external manipulators. In Rivers, Wike met his match in a deadly power user, Fubara, who seems to have exorcised the ghost of Wike’s flippancy and public irritancy.

Many people have falsely looked at the spats in post-succession governors’ battles of the Fourth Republic from the moral lens. Which it is not. The spats arise simply from the fact that governors, who ab-initio were themselves bereft of power like Ap’ejalodo who lacked money, play god. The common people of Nigeria must continue to pray that the Wikes and El-Rufais will continually meet their Fubaras and Sanis waterloos. It is only in this that the governors will learn their bitter lessons. Except in Lagos where succession politics is sustained with huge miasma of metaphysics and corruption, there is scarcely any state of the federation where predecessor godfather governors are not regretting their choices today.

This Wednesday also marks the 31st anniversary of the June 12 struggle. The present inheritors of the struggle must step back and do a rethink of June 12. How much of the life abundant which MKO Abiola envisioned are the people in Aso Rock bringing the way of Nigerian people? Would MKO have reserved a “bragging right” in the thick of a weeping, wailing and gnashing of teeth economy that we have today? If Abiola looks back from the grave, would he be happy with those who claim he was their democratic progenitor? A government that is almost a coalition of NADECO activists and Abacha progenies is an odd assortment. Will Abiola be happy that the Lagos Landlord is waking Abacha from the dead by making Atiku Bagudu, Abacha’s bagman and the Chagouris, the goggled General’s financiers, the main engine room of his government? Perhaps, Colonel Frank Omenka will soon become the Chief of Army Staff?

For, behold, I have made thee this day a defenced city, and an iron pillar, and brasen walls against the whole land …. they shall fight against thee; but they shall not prevail against thee; for I am with thee, saith the LORD, to deliver thee ~ Jeremiah 1:18-19.

Introduction:

Security of lives and properties is very crucial to life itself. Whatever we are or have can only be enjoyed in an atmosphere of security, peace and tranquility. Hence, since prehistoric times, many individuals, organizations as well as nations have continuously committed huge resources and advanced technologies to prevent breaches of security. Getting this right is always seen as an authentic index of our human development. 

However, despite our increasing sophistication, our security issues transcend civilizations, social strata and geographic locations. They are even increasingly accentuated by poor governance, dilapidated value systems, conflicts of perception, weird belief systems and so on, globally. 

Apparently, minding and pre-planning for the above, the Bible is replete with God’s security promises to the believers in Christ regardless of where they are domiciled. We are utterly secured against evils, losses, diseases and incapacitations (Genesis 20:3; Exodus 23:25-26; Deuteronomy 7:15; Psalm 105:14; Malachi 3:10-12).

Divine security is our inheritance as believers in Christ Jesus, whereby we enjoy God’s protection — physically, spiritually, socially, emotionally, psychologically and even financially (Luke 4:28-30; John 8:51-59). God’s preservation when foes rise up in any form is a part of the heritage of all who serve and worship God in spirit and in truth (John 4:24).

No one should be able to injure you by words of reproach (Psalms 18:2-6). In every strife of words, truth and victory are always on the side of the Church. God is ever-present and always ready to help us in times of trouble (Psalm 46:1). The fundamental characteristic of God’s kingdom is power and security (Psalm 106:8). All power belongs to God (Matthew 6:13). Thus, only He can give the ultimate supernatural security.

Understanding Divine Security

Generally speaking, security is the state of being free from threats, dangers, fear or anxieties. Divine security, therefore, refers to God's way of shielding His people away from troubles and protecting them from losses, injuries or dangers. This constant miracle of divine security doesn’t connote the absence of troubles, but it is a most potent shield even in the midst of them (Jeremiah 1:19).

Divine security is God's presence around us and in us to defend us (Psalm 91:1-7). It has been God’s survival plan for His people over the ages, and it’s a major benefit of being in Christ today (Psalms 27:1-6). In its real sense, divine security is that experience of soul's welfare, wherein nothing brings harm to it or can be an obstacle to its happy growth and divine fulfilment.

We all need divine security at all times, even if we are living in strongholds guarded with security personnel. We must always remember that except the Lord keeps the city, the watchman wakes but in vain (Psalms 127:1-2).

Whom Do You Trust Today?

From time immemorial, some classes of men have always boasted of their private security arrangements, and some nations too have prided themselves as “super-powers” with strong and highly weaponized armies. But, this is a big error (Psalms 20:7). True security is God’s prerogative. Full security is never in weapons alone; even the mightiest of men survives and are protected only by the mercy of God.

Sennacherib, the king of Assyria determined to destroy Hezekiah and the people of Judah by all means. But, Hezekiah acknowledged God's power and went to Him for help. Then, the Lord, the God Who is mighty in battles, stood and decisively defended His people (2 Kings 19:32-35)!

He sent only one angel to the camp of the Assyrians who killed 185,000 soldiers overnight. Sennacherib himself was later killed by two of his own sons while worshipping in the house of his poor god. No doubt our God is the Sure Defender of His covenant people.  

If you are a child of God, there is nothing to fear (Psalm 27:1). No matter how many enemies are fighting against you, if you are on the Lord's side, victory is sure (John 10:26-30). Fear not (Psalm 41:10). He will keep your feet from being caught in a trap (Psalm 91:11-12).

Happily, God has effectively put a restraint on all evils, and set boundaries against them on our behalf, so to say (Isaiah 54:16-17). He decreed that no weapon of war or persecution that is formed against us shall have final and complete success, even if it is permitted to appear to prosper for a time. Alleluia!

Conditions For Enjoying Divine Security

Every one of us wants to be secured. This is why people search for security from various sources. Unfortunately, in this bid, many stray into the hands of their enemies. The basic secret for enjoying divine security is abiding in God’s Majestic Presence (Psalm 15:1-5).

Christians who walk daily in the righteousness of God and embrace holy living already have divine protection. God has built a hedge of fire around them and Satan cannot reach them (Zechariah 2:5). Whenever Satan sees a servant of God who is surrounded by fire, he flees (Daniel 6:22). Why? When God builds His fire around you, it will be so hot that the strongest beasts of this world and their fiery countenances cannot stand it (Isaiah 43:2).

The story of the three Hebrew boys in Daniel 3:24-28 confirms this very vividly.However, all the glowing promises of God to His children are only accessible through a lifestyle of holiness (1 John 5:18). It is not proper to cast the children’s bread unto the dogs (Mark 7:27).

More so, as much as God is ready to secure you, engaging in sin can remove this cover, create barriers between you and God, and put out the fire. Samson foolishly quenched the fire of divine protection which God had set around him, and the consequences were terrible (Judges 16:20). If you must live a truly secured life that’s impregnable to evil in this largely evil world, be holy!

Friends, forthwith, whenever you face challenging times in life, remember God. Let Him be your strong tower, and be sure your confidence is in God, who gives everlasting security (Acts 18:10). If you could hold on to God and His promises in Christ Jesus, you would certainly experience the finest wonders of His supernatural security in your life.

As you walk in the knowledge of this divine security agenda,  ensuring you maintain His gladsome presence in your life, God will step into your situations and calm the storms (Psalms 20:1-3)! He never loses any battle; He will speak security to every dangerous situation you are up against, even right now, in Jesus Name. Happy Sunday!

____________________

Bishop Taiwo Akinola,

Rhema Christian Church,

Otta, Ogun State, Nigeria.

Connect with Bishop Akinola via these channels:

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SMS/WhatsApp: +234 802 318 4987

I had always wanted to build my own house. I would buy “House and Garden” magazines and look at so many different house designs.

As a child, I wanted to be an architect. As an adult, it was clear the nearest I would get to fulfilling that dream would be by designing and building my own house. I disliked even the best houses I saw. There was always something missing; always something out of place. But I knew that one day; I would build a house that would put all other houses to shame.

Mission unaccomplished

Finally, one day, my dream came true. I built the house of my dreams. It was by far the greatest day of my life. My house was an architectural masterpiece. It was fabulous. It was glorious. It had everything I wanted exactly where I wanted it. Of course, it cost a fortune to build: 10 billion naira to be precise. 

People came from near and far to admire my house. The verdict was unanimous; there was none like it. Everybody who was anybody adored my house. A whole edition of “Ovation” was devoted to celebrating it.

Tourists came just to take photographs of my house. Nollywood film directors begged me to feature it in their movies. Everybody, from presidents to senators to business tycoons, readily came for my seasonal parties. My house was without doubt the talk of the town. 

But one day, I noticed something odd. The roof in the den upstairs started leaking when it rained. Worse still, mysterious cracks started appearing in the walls. I tried everything but just did not seem to be able to identify the cause. 

Finally, in desperation, I went to see my Father in Ibadan and told Him about my predicament. His reaction irritated me a great deal. First; He laughed at me. Then He rubbed salt into the wound by saying: “Femi, what do you really know about building a house?  You have little or no experience in these matters.”  

“How can you say that?” I retorted, “I have built a house that is by all accounts the best there is in Lagos.” 

“So how come the roof is leaking and the walls are cracking?” He asked mischievously.

Papa had a simple solution. “I will send you My Structural Engineer. He will stay with you for a couple of weeks. He will identify the faults in the building and suggest ways to rectify them.”

Disagreeable redeemer

A few days later, a mild-mannered man knocked on my door. He introduced himself as the Structural Engineer my Father had spoken about. He moved into one of the many bedrooms and set out to inspect the entire building.

I showed Him the problems I was having in the den. He smiled knowingly and immediately identified where the leak was coming from. I was very impressed and could not help but seek the approval of such a connoisseur about my mansion. 

“Apart from these minor details,” I said dismissively, “I am sure you will admit that this is such a magnificent house?  It cost no less than 10 billion naira to build it.” 

The Engineer seemed a little amused by my statement. “I take it,” He replied, “that you haven’t yet noticed the faults in the kitchen?”

The kitchen? What kitchen?  What fault could there be in the kitchen? The kitchen was nothing short of extraordinary. Everything there was well appointed and custom-made. I do not mind saying so myself. The kitchen was quite simply a work of art. 

Not one to argue, the Engineer took me to the kitchen. One-by-one, He showed me all kinds of structural defects I had not even noticed before. I was crestfallen but decided to put a bold face on it.

“Thank God You are here,” I said. We can fix it, right?” I was looking for some kind of reassurance, some words of comfort from this gentleman. But I was more than taken aback by His response. “And then what do you propose to do about the study?” He asked.

Killing me slowly

“The study,” I shouted, livid. “What study?” 

Suddenly, I took another look at this mild-mannered man. He did not seem so mild-mannered anymore. It was becoming clear to me that this man was up to no good. Why did I ever allow this so-called Structural Engineer to come into my house? It was time to show Him the door.

Yes, I knew there were some things wrong with the den. I noticed them myself and had brought them to his attention. I am even prepared to admit there were some things wrong with the kitchen. I never argued with Him when He showed them to me.

But there was no way He, or anyone else for that matter, was going to convince me that anything was wrong with the study. I spent more time designing that room than I did with any other room. I supervised its construction to the very last detail when it was being built. It was the room in the house where I spent most of my time. If anything were to be wrong with the study, I would have been the first to know. 

But in His characteristically no-nonsense manner, the Engineer walked me into the study. Again, He systematically showed me all the things wrong with the room. I could not believe it. There were more things wrong in my favourite study than there had been in both the den and the kitchen combined.

I was crestfallen. It seemed like my whole world suddenly came crashing down. In desperation, I turned to this mild-mannered Engineer. “What can we do?” I pleaded. “We can fix it, can’t we?  Please tell me the truth.” 

The denouement

The Engineer looked at me with great intensity.

“Do you really want to know?” He asked.

“Yes,” I said, resigned to my fate but now afraid to look Him in the eye.

“What we need to do,” said the Engineer, “is knock the entire house down and start all over again with a completely new building.” 

I could not believe my ears. “Knock the house down?” I protested. “This house cost 10 billion naira to build.” 

My nemesis was completely unimpressed. He smiled at me in that enigmatic manner of His that drives me up the wall. “Do you not see all these things?” He asked. Assuredly, I say to you, not one stone shall be left here upon another, that shall not be thrown down.” (Matthew 24:2). 

This is how I embarked on my tumultuous relationship with that wonderful Structural Engineer whose surname is the Holy Spirit. I thought He came by agreement with my Father to stay with me for just a few weeks, make some vital repairs, and then leave. But since He arrived, He has never left and obviously has no plans of leaving. 

I have watched in consternation as He has set about demolishing every single stone of my once magnificent house. The agony of it all has been excruciating. Every protest from me hit against the same brick wall:

“Unless the Lord builds the house, they labour in vain who build it.” (Psalm 127:1).   

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What’s the most sustainable way to wash your hands or lather up in the shower?

In general, the greenest option is an old-school bar of soap made from plant oil or animal fat and lye, without many extra ingredients. Simple bar soap cuts greenhouse emissions by about a third compared with liquid soap, according to a study from the Institute of Environmental Engineering at the Swiss university ETH Zurich.

“Soap is a natural product, it’s sustainable, and it’s been used for a long time,” said Tony O’Lenick, president of the Society of Cosmetic Chemists, a professional association for the scientists who concoct recipes for beauty products. The downside: “That kind of soap dries skin out,” he added.

That’s why many people have turned to liquid hand soap and body wash, which have seized about half the American soap market since their introduction in the ’70s and ’80s, according to sales data from Mintel, a market research company. Liquid soaps and body wash typically come with extra ingredients to moisturize skin, and many brands advertise the skin care benefits of their products.

“A lot of those new claims have mostly been tacked onto liquid formats, particularly liquid body wash, which has kind of left bar soap behind,” said Joan Li, a senior beauty and personal care analyst at Mintel.

But lately, the soap market has gotten a lot more complicated: Many bars of soap - looking to ditch their reputation as drying - now contain the same artificial, petroleum-based ingredients and moisturizing additives as liquid soaps. And some liquid soap - in a bid to market itself as eco-friendly - is now made from the simple, natural ingredients found in old school bar soap.

If you want to cut through the noise and pick the greenest option, according to O’Lenick, you should think about ingredients, packaging and the differences in how you scrub with bars vs. liquid soap.

Ingredients

All soap cleans dirt and oils from our skin using molecules called surfactants, which help water pick up grime and wash it away. But there are two ways of creating surfactants.

The old-school way is to combine fat and an alkali such as lye - the basic ingredients of soap for centuries. But around the 1940s, O’Lenick says, cosmetic companies found a cheap way to make surfactants out of petroleum. Technically, he says, chemists don’t call these products “soap” - they are “detergents.”

Although they clean more or less the same way, soaps and detergents have a couple of key differences: Soaps tend to be more alkaline than detergents, which changes the chemistry of your skin and leaves it feeling drier. But detergents are made from drilling and refining oil, so they tend to be worse for the environment. Making detergents uses five times as much energy and produces about 10 times as many greenhouse emissions as making simple soap, according to the Swiss researchers.

To understand whether you’re buying a natural soap or a synthetic detergent, you have to look at the label, O’Lenick said. Most products - even most bars of soap - are made from detergents, which contain ingredients such as sodium lauryl sulfate (SLS) and sodium laureth sulfate (SLES).

True soaps made from animal fat or plant oil as well as lye may also contain additives, such as glycerin, scents and essential oils.

Packaging and transportation

Ingredients aside, bar soap has a clear advantage over liquid soap when it comes to packaging and transportation.

Bar soap typically comes with minimal packaging - a cardboard box, paper or nothing at all - which is often easy to recycle. Soap bars also sometimes come in plastic wrap, but it’s generally less material than liquid soap, which comes in thicker plastic containers that sometimes contain pumps that are hard to recycle. Packaging liquid soap is 19 times as energy-intensive as packaging bar soap, according to the Swiss study.

Plus, liquid soap is mostly water, which means the majority of what gets shipped around the world from a factory to your doorstep is something you could get from your faucet. Bar soap is pure, concentrated cleaning product; you pay only for the soap, and you add water when it’s time to lather up. Distributing liquid soap creates nearly eight times as many carbon emissions as an equivalent amount of bar soap, according to the Swiss study.

Scrub time

One big advantage for liquid soap over bar soap is that people typically spend less time lathering, which means they don’t use as much warm water, according to the Swiss study - although it made that comparison only for handwashing, not showering.

Bar soap scrubbers typically use about 40 percent more water, according to the study. That’s by far the biggest source of environmental harm from using bar soap - but it’s not enough of an impact to make bar soap worse overall than liquid soap, according to the study.

The Bottom Line

But whether your soap is bar or liquid, natural or synthetic, it’s not going to be a huge part of your carbon footprint. In the worst case, washing your hands creates 15 grams of carbon emissions, according to the study - the equivalent of charging your phone one time, or driving a car 200 feet. We’re not judging you for the soap that you use.

But, collectively, that can add up as billions of people wash their hands or bathe hundreds or thousands of times a year. If you’re so inclined, it makes sense to switch to a more eco-friendly product. Just understand that there may be a trade-off between sustainability and comfort.

“The consumer has to decide: Are they serious about where their soap comes from, whether it’s synthetic or natural? And do they like the feel of the product?” O’Lenick said. “You could have the most sustainable soap in the world, but if it doesn’t feel good, you’re not going to sell [more than] one bar to everybody that comes around.”

Washington Post

The federal government has raised its proposed national minimum wage from N60,000 to N62,000. In response, organized labour has reduced its demand from N494,000 to N250,000. This adjustment follows the Minister of Finance and Coordinating Minister of the Economy, Wale Edun, presenting the cost implications of the new minimum wage to President Bola Tinubu. The organized private sector has expressed support for the government's N62,000 offer.

Governors Declare N60,000 Minimum Wage Unsustainable

Meanwhile, the 36 State Governors, under the Nigeria Governors’ Forum (NGF), have announced that subnational governments cannot afford the proposed N60,000 minimum wage. This stance was communicated through a press release by the NGF’s acting Director of Media Affairs and Public Affairs, Halimah Salihu Ahmed.

According to the statement, the NGF believes that the N60,000 minimum wage proposal is unsustainable. They agree that a new minimum wage is necessary and sympathise with labour unions' demands for higher wages. However, the NGF urges all parties to consider that minimum wage negotiations impact all pay scales, including pensions. They caution against signing any agreement that is not sustainable and realistic.

The NGF highlights that adopting the N60,000 proposal would result in many states using all their FAAC allocations solely for salaries, leaving nothing for development. Some states might even need to borrow to pay workers, which the NGF argues is not in the country's collective interest, including that of the workers. They appeal to all parties, especially labour unions, to consider the socioeconomic variables and settle on a sustainable, durable, and fair agreement that balances the needs of all segments of society with legitimate claims to public resources.

On Friday, President Bola Tinubu inaugurated the N21 billion official residence for Vice President Kashim Shettima, amid widespread economic hardship. The National Assembly had approved an additional N15 billion last November, bringing the total project cost to N21 billion.

The project has faced criticism due to the country's economic conditions. Workers are currently negotiating a new national minimum wage with the government, with an ongoing impasse as unions have rejected the government's N60,000 offer, a 100% increase from the current N30,000. The Nigeria Labour Congress (NLC) and the Trade Union Congress (TUC) recently halted economic activities for 48 hours over the wage dispute.

At the commissioning, FCT Minister Nyesom Wike explained the high cost, stating that the project was initially awarded in 2010 for N7 billion but was abandoned in 2015. It was not until January 2024 that the budget was revised to N21 billion. Wike highlighted that Tinubu ensured the project's completion within a year, calling it a symbol of "renewed hope."

Wike further detailed that the president directed him to complete the project to prevent the area from being overtaken by criminals.

Tinubu, represented by Vice President Kashim Shettima at the event, emphasized his administration’s commitment to finishing inherited projects. He stated that completing such projects demonstrates accountability, transparency, and efficient resource utilization. Tinubu expressed that abandoning projects after significant expenditure is wasteful and that completing them is in the best interest of the government and public.

He underscored the residence's significance, noting that it symbolizes respect for the office of the vice president and the individual holding it. Tinubu added that this completion reflects the administration's determination to overcome obstacles and fulfill promises made to the Nigerian people, aligning with the Renewed Hope Agenda, which prioritizes completing inherited projects.

The commissioning of a N21 billion official residence for the vice president, Kashim Shettima, by President Bola Tinubu is a glaring example of government insensitivity and profligacy in the face of widespread economic hardship. At a time when the nation is grappling with a staggering poverty rate and soaring inflation, the decision to allocate such a colossal sum to an opulent project is both tone-deaf and irresponsible.

According to the World Bank, Nigeria's poverty rate has surged to 46% in 2023, translating to 104 million citizens living in poverty. Compounding this dire situation, the National Bureau of Statistics (NBS) reports that the country's inflation rate climbed to 33.69% in April 2024, exacerbating the cost of living crisis for countless Nigerians. Against this backdrop, the government's expenditure on a luxurious residence for the vice president is indefensible.

The timing of this project could not be more ill-conceived. Workers across the nation are locked in a contentious negotiation with the government over a new national minimum wage. The government's offer of N60,000, while a 100% increase from the current N30,000, has been deemed insufficient by unions, leading to a 48-hour shutdown of economic activities by the Nigeria Labour Congress (NLC) and the Trade Union Congress (TUC). The contrast between the government's frugality in addressing workers' demands and its extravagance in funding the vice president's residence is stark and disheartening.

The justification provided by FCT Minister Nyesom Wike, citing the project’s history and revised budget, fails to mitigate the discontent. The initial cost of N7 billion in 2010 ballooned to N21 billion by 2024, reflecting a gross mismanagement of resources over 14 years. Wike’s assertion that completing the project symbolises "renewed hope" rings hollow when millions of Nigerians struggle to afford basic necessities.

Tinubu’s remarks, delivered by Vice President Shettima, about the administration’s commitment to completing inherited projects and avoiding waste are overshadowed by the reality of the economic hardship facing the nation. While it is true that abandoning projects can be wasteful, prioritising such a lavish expenditure amidst a severe economic crisis is a misallocation of public funds. The argument that the residence is a symbol of respect for the office and its occupant overlooks the pressing need for policies and actions that directly alleviate the suffering of ordinary Nigerians.

The government’s focus should be on pragmatic and impactful measures that address the urgent needs of the populace. Investing in critical infrastructure, healthcare, education, and social welfare programmes would be far more beneficial and morally defensible than completing a luxurious residence for the vice president. Demonstrating genuine respect for the office entails making decisions that reflect an understanding of and empathy for the hardships faced by the citizens.

In conclusion, the commissioning of the N21 billion vice president's residence is a poignant reminder of the disconnect between the ruling elite and the Nigerian populace. It underscores the urgent need for a shift in priorities towards equitable and responsible governance that prioritises the welfare of all citizens over opulent expenditures. The government must realign its actions with the economic realities of the country and strive to earn the trust and respect of its people through prudent and compassionate stewardship.

Ahead of the forthcoming Eid-el Kabir celebration, prices of animals used for sacrifice during the annual festival have skyrocketed beyond the reach of many celebrants.

Every year during the Islamic month of Dhul Hijjah, Muslims around the world who have the means, slaughter animals like sheep, goat, cow or camel – to reflect the Prophet Ibrahim’s willingness to sacrifice his son Ismail, for the sake of God.

While it is not the only livestock acceptable, a narration in Sahih Muslim records that the Prophet Muhammad (pbuh) sought out horned, white rams to sacrifice during the Eid el-Kabir, as the ram of Prophet Ibrahim had been.

At least, one third of the meat from the animal should go to the poor or vulnerable people.

Like that of ram, prices of cow and camel have also hit the roof top, as findings by our correspondents revealed.

The hike in the cost of basic commodities in Nigeria has reflected itself boldly in the livestock sector, a situation that is likely to deny average Muslims the means to partake in the annual sacrifice amidst economic crunch.

Findings by Daily Trust Saturday in Abuja, Kano, Yobe, Jigawa, Katsina, Lagos, and Port Harcourt, among others, showed that the cost of rams currently hover between N150,000 and N1 million, depending on the size and the location one is buying from.

Stakeholders interviewed blamed the situation on the insecurity around some major rearing states in the North West and North East, devaluation of the naira as well as withdrawal of fuel subsidy, which have in addition affected the price of animal feeds and the cost of transportation.

The Sultan of Sokoto, Muhammadu Sa’ad Abubakar III, had declared Friday, June 7, 2024, as the First Day of Dhul Hijjah 1445AH and Sunday, June 16th, which will be equivalent to the 10th of Dhul Hijjah will be marked as this year’s Eid-El-Kabir.

Low patronage in Abuja  

Few days to the Sallah celebration, sales have yet to pick up as noticed during a visit to the Abuja main livestock market located in the Dei-Dei area in the Federal Capital Territory, FCT.

This is a sharp contrast with the past when the market served as a rallying point for suppliers and off-takers well ahead of the Sallah festivity.

A livestock merchant in the market, Uzairu Dan-Kudalo, said that the insecurity bedevilling some major rearing states, like Zamfara, Sokoto, and Katsina, is affecting the sector, sending many stakeholders out of the business.

“I know a lot of our members from Zamfara State that lost their capital to this problem just in one fell swoop, after their communities were attacked by bandits or run into their trap along the way. You can see how our animals’ stalls look empty, and it is less than 10 days to the Sallah festivity.

“From Zamfara State alone, we used to receive a supply of no less than 30 trailers during this period, with each trailer loading between 200 and 250 rams,” he said.

“This does not include other mini trucks like canter, which used to supply without getting any attention. But as I am talking to you today, we are yet to receive any kind of supply from there. If you are talking about other states, by this time, a single merchant alone from other states like Kano, Jigawa, or Yobe, would supply about 200 rams into the market. However, many of them can no longer afford a capital of 50 rams now, due to the cost of transportation and the naira devaluation”, he said.

He said bulk buyers and individuals were also not forthcoming.

“By now, I would have finished with the supply of rams to all my regular customers who may decide to keep the animals here, or transport them to their agency, for onward distribution among the beneficiaries. But I am yet to witness this gesture so far,” he said.

Another trader, Yahuza Abdullahi, said that some of them that usually travel to the neighbouring countries like Niger, Chad, or Cameroun to supply the animals are now constrained as a result of the naira devaluation, which according to him has given an edge to the traders that come from the Francophone currency nations.

“Their currency (CFA) has greater value compared to the naira, and as such, nothing you can buy from those countries and expect to make any gain out of it there.

“Rather, the traders of those countries stand to gain a lot when they convert their currency to naira and export our commodities,” he said.

The price of ram has either tripled or doubled when compared with how it went last year.

The same thing goes to the animal feed and cost of transportation.

Given the breakdown of ram price, based on their categories, a trader, Abdullahi Adamu, said the smallest animal that attained the level of sacrifice currently sold between N120,000 and N150,000.

He said such categories of rams were sold between N70,000 and N100,000 last year.

According to him, a middle-sized ram, which sold between N150,000 and N180,000 last year now costs between N250,000 and N300,000.

There are also jumbo-sized rams, which cost from N800,000 and N1.4 million.

Same rams were said to be sold last year, at the rate of N500,000, while the biggest of all, sold at N1.1 million last year.

The same scenario is playing out at the animals’ feed commodity.

A breakdown of the commodity in the market indicates that a bag of animals’ feed extracted from raw beans is now sold between N13,000 and N14,000 per bag, depending on product quality and location. This is in contrast to the N7,000 to N8,000 sold last year.

Same goes to the dried groundnut leaves, which are currently sold at between N5,000 and N6,000, compared to previous year, when it was sold at between N3,500 and N4,000.

For the harvested corn by-product, its bag costs between N6,000 and N7,000, compared to the previous price of N4,000 and N4,500.

A bag of grounded maize by-product, or dusa in Hausa, is sold at between N18,000 and N20,000, compared to its previous price of N9,000 to N10,000 last year.

In the transportation sector, the traders said a canter truck supplying rams from Katsina or Kano that they paid between N200,000 and N250,000 last year, now goes for between N400,000 to N500,000.

Same truck transporting the animals from either Adamawa or Yobe states in the North East costs around N700,000, in contrast to between N400,000 and N500,000 paid in the past.

It was further learnt that transporting rams in trailer trucks from Mubi, in Adamawa State, a town neighbouring Cameroon Republic, now costs up to N1.5 million, as against last year’s N800,000.

They’re beyond our reach

An Abuja resident, Alhaji Shuaib Hassan who went to buy ram at the livestock market on Wednesday, left there disappointed, as according to him, the N200,000 he budgeted for the kind of ram he bought at N150,000 last year could not get him a ram as it now costs N300,000.

He said he was contemplating returning to the market on Saturday when more traders, especially those from the rural areas, are expected to arrive.

Sani Yusuf said he found succour when he bought two rams at his home town of Bichi, in Kano State, two months ago.

“I bought them at the rate of N150,000, and so far, I have sent about N10,000 for their feeding. I am expecting to pay an additional N10,000 for their transportation from the area to Abuja in the company of other animals tomorrow,” he said.

There was the same lamentation from some roadside ram markets visited in the neighbouring Niger State.

A ram trader in Suleja town in the state, Abubakar Kwamba, predicted the likely drop in ram supply, as well as patronage of buyers this year, owing to the present economic reality.

“We are about 20 traders that supplied ram to this makeshift market last year. But as I am speaking to you now, there are only three of us that arrived, and still with lower supply, compared to what we brought last year. I could only afford to buy 12 rams this year, against 20 that I bought last year”, he said.

Sale outlets springing up in Kano

Roadside livestock markets are springing up in Kano, our correspondent reports.

At Kofar Naisa, where the sacrificial animals are available for would-be buyers, a trader, Yusuf Sani said they were bringing the animals from outside the state, in the hope of making little profit.

He said that the economic situation in the country makes everything look bleak at the moment, but he was hopeful that in the next few days, the market will record improved patronage.

He said the price of a big ram starts from N400,000, while medium-sized ones go for N300,000. A small-sized ram costs N100,000.

Another ram seller, Aminu Gwagwarmaya from Hauran Makaranta, said with N150,000, one can get a modest ram in the market.

Ummah Kulthum Muhammad Lawan was seen at one of the markets.

She said the money she used and bought many rams last year, which she shared with relatives, will not give her half the number this time around.

“The price for each ram has almost tripled and only God can see us through,” she said.

At the Kofar Naisa Market, the price of camels range from N780,000, depending on the size.

It is permissible for three to seven people to contribute money to buy a camel or a cow for sacrifice and share the meat, clerics said.

The situation in Jigawa State is the same as merchants at Dutse temporary animals’ market lament low patronage.

One of them, Shafiu Hamisu, said scarcity of rams in the state has forced them to resort to buying from neighbouring states.

He said the prices of rams have increased significantly, with a big ram now selling for between N200,000 and N250,000, compared to less than N120,000 in 2023.

Sani Muhammad Bashir, a buyer at Dutse temporary ram market, said he will manage to buy the ram, though the price is very costly.

He called on the government to look into the matter and make things easy for the masses by finding ways to tackle inflation and provision of affordable means of transportation.

Yobe traders in a fix

In Yobe State, livestock sellers have decried low patronage of the sacrificial animal ahead of the Eid-el-Kabir.

The sellers said buyers are reluctant to come forward, saying this may not be unconnected with the high cost of the animals at a time people were struggling to buy food for their families.

The few buyers seen were lamenting over the price of ram and cow, which has increased significantly compared with last year.

A buyer at the livestock market in Potiskum, Adamu Umar, told Daily Trust Saturday that “A cow that you can buy at the cost of N400,000 last year, has now been increased to N650,000, while a bull, which we used to buy at N1,000,000 has now skyrocketed to N1,600,000.

“The situation of the market is not encouraging and by the body language of the buyers, you will understand that many people will not slaughter cows this year,” he said.

MD Adechu, a buyer from Lagos told our correspondent that cattle are very expensive even though the Potiskum market is one of the largest livestock markets in the North.

“I don’t know what is happening; please, our government should make things easy for the masses and its citizens”, he said.

Abubakar Usman, a dealer said the price of a medium-sized ram starts from N100,000.

Another ram seller, Zakari Yau, said that most of the buyers are from the southern part of the country.

In Lagos, Abduwasiu Ibrahim, a middleman, said rams and cattle are cheaper in the North.

“The ram that you can buy for N120,000 will cost you around N220,000 here; and a cow of N1,000,000 in the North will be sold at around N1,500,000 here,” he said.

He said the situation is the same in Port Harcourt, Enugu and Uyo.

“The reason is the cost of transportation and other challenges on the highway. You have to pay a lot of money to many tax collectors,” he said.

The same thing goes to the animal feed and cost of transportation.

Given the breakdown of ram price, based on their categories, a trader, Abdullahi Adamu, said the smallest animal that attained the level of sacrifice currently sold between N120,000 and N150,000.

He said such categories of rams were sold between N70,000 and N100,000 last year.

According to him, a middle-sized ram, which sold between N150,000 and N180,000 last year now costs between N250,000 and N300,000.

There are also jumbo-sized rams, which cost from N800,000 and N1.4 million.

Same rams were said to be sold last year, at the rate of N500,000, while the biggest of all, sold at N1.1 million last year.

The same scenario is playing out at the animals’ feed commodity.

A breakdown of the commodity in the market indicates that a bag of animals’ feed extracted from raw beans is now sold between N13,000 and N14,000 per bag, depending on product quality and location. This is in contrast to the N7,000 to N8,000 sold last year.

Same goes to the dried groundnut leaves, which are currently sold at between N5,000 and N6,000, compared to previous year, when it was sold at between N3,500 and N4,000.

For the harvested corn by-product, its bag costs between N6,000 and N7,000, compared to the previous price of N4,000 and N4,500.

A bag of grounded maize by-product, or dusa in Hausa, is sold at between N18,000 and N20,000, compared to its previous price of N9,000 to N10,000 last year.

In the transportation sector, the traders said a canter truck supplying rams from Katsina or Kano that they paid between N200,000 and N250,000 last year, now goes for between N400,000 to N500,000.

Same truck transporting the animals from either Adamawa or Yobe states in the North East costs around N700,000, in contrast to between N400,000 and N500,000 paid in the past.

It was further learnt that transporting rams in trailer trucks from Mubi, in Adamawa State, a town neighbouring Cameroon Republic, now costs up to N1.5 million, as against last year’s N800,000.

They’re beyond our reach

An Abuja resident, Alhaji Shuaib Hassan who went to buy ram at the livestock market on Wednesday, left there disappointed, as according to him, the N200,000 he budgeted for the kind of ram he bought at N150,000 last year could not get him a ram as it now costs N300,000.

He said he was contemplating returning to the market on Saturday when more traders, especially those from the rural areas, are expected to arrive.

Sani Yusuf said he found succour when he bought two rams at his home town of Bichi, in Kano State, two months ago.

“I bought them at the rate of N150,000, and so far, I have sent about N10,000 for their feeding. I am expecting to pay an additional N10,000 for their transportation from the area to Abuja in the company of other animals tomorrow,” he said.

There was the same lamentation from some roadside ram markets visited in the neighbouring Niger State.

A ram trader in Suleja town in the state, Abubakar Kwamba, predicted the likely drop in ram supply, as well as patronage of buyers this year, owing to the present economic reality.

“We are about 20 traders that supplied ram to this makeshift market last year. But as I am speaking to you now, there are only three of us that arrived, and still with lower supply, compared to what we brought last year. I could only afford to buy 12 rams this year, against 20 that I bought last year”, he said.

Sale outlets springing up in Kano

Roadside livestock markets are springing up in Kano, our correspondent reports.

At Kofar Naisa, where the sacrificial animals are available for would-be buyers, a trader, Yusuf Sani said they were bringing the animals from outside the state, in the hope of making little profit.

He said that the economic situation in the country makes everything look bleak at the moment, but he was hopeful that in the next few days, the market will record improved patronage.

He said the price of a big ram starts from N400,000, while medium-sized ones go for N300,000.  A small-sized ram costs N100,000.

Another ram seller, Aminu Gwagwarmaya from Hauran Makaranta, said with N150,000, one can get a modest ram in the market.

Hajiya Ummah Kulthum Muhammad Lawan was seen at one of the markets.

She said the money she used and bought many rams last year, which she shared with relatives, will not give her half the number this time around.

“The price for each ram has almost tripled and only God can see us through,” she said.

At the Kofar Naisa Market, the price of camels range from N780,000, depending on the size.

It is permissible for three to seven people to contribute money to buy a camel or a cow for sacrifice and share the meat, clerics said.

The situation in Jigawa State is the same as merchants at Dutse temporary animals’ market lament low patronage.

One of them, Shafiu Hamisu, said scarcity of rams in the state has forced them to resort to buying from neighbouring states.

He said the prices of rams have increased significantly, with a big ram now selling for between N200,000 and N250,000, compared to less than N120,000 in 2023.

Sani Muhammad Bashir, a buyer at Dutse temporary ram market, said he will manage to buy the ram, though the price is very costly.

He called on the government to look into the matter and make things easy for the masses by finding ways to tackle inflation and provision of affordable means of transportation.

Yobe traders in a fix

In Yobe State, livestock sellers have decried low patronage of the sacrificial animal ahead of the Eid-el-Kabir.

The sellers said buyers are reluctant to come forward, saying this may not be unconnected with the high cost of the animals at a time people were struggling to buy food for their families.

The few buyers seen were lamenting over the price of ram and cow, which has increased significantly compared with last year.

A buyer at the livestock market in Potiskum, Adamu Umar, told Daily Trust Saturday that “A cow that you can buy at the cost of N400,000 last year, has now been increased to N650,000, while a bull, which we used to buy at N1,000,000 has now skyrocketed to N1,600,000.

“The situation of the market is not encouraging and by the body language of the buyers, you will understand that many people will not slaughter cows this year,” he said.

Daily Trust

Amid widespread power outages and increasing hunger in Nigeria, the World Health Organisation (WHO) has advised that foods not properly refrigerated during power cuts should be discarded. According to WHO, perishable and cooked foods stored in a refrigerator become unsafe to consume after four hours without power.

In a series of posts on its X account for the 2024 World Food Safety Day, themed "Food Safety: Prepare for the Unexpected," WHO stated, “If there has been a power outage in your area, refrigerated or frozen food may not be safe to eat. Products can become unsafe if they have been exposed to temperatures above 5 °C for more than two hours.”

WHO warned that after four hours of a power cut, all perishable foods in the fridge, such as meat, poultry, fish, and leftovers, should be thrown out. Additionally, frozen items that have thawed or been exposed to ambient temperature for more than two hours should either be cooked immediately or discarded. WHO emphasized, “Never eat food to determine if it is safe. If in doubt, throw it away.”

This advisory is particularly concerning for Nigeria, where power supply remains unstable, with outages often lasting for days. Between 2020 and 2022, an average of 21.3% of Nigeria's population experienced hunger. The World Food Programme projects that about 26.5 million people across Nigeria will face acute hunger in 2024, a significant increase from the 18.6 million people affected by the end of 2023.

WHO also highlighted that foodborne illnesses affect 91 million people in Africa each year, with one in 10 people falling ill from contaminated food annually. Over 200 diseases are caused by consuming food contaminated with bacteria, viruses, parasites, or chemical substances.

For those living in areas prone to power outages, WHO recommends keeping a stock of pre-packaged, ready-to-eat, and canned food, as well as bottled water for emergencies. It advises that undamaged canned goods and commercial glass jars are likely to be safe but should be sanitized before use. Any canned foods with broken seams, serious dents, or leaks, and jars with cracks, should be discarded.

World Food Safety Day

Celebrated annually on June 7, World Food Safety Day was established by the United Nations General Assembly in 2018 to raise awareness and encourage efforts to prevent, detect, and address public health risks linked to unsafe food. This year's theme underscores the importance of being prepared for food safety incidents, regardless of their severity.

WHO noted that food safety incidents can occur due to accidents, inadequate controls, food fraud, or natural events. Managing these incidents requires dedicated efforts from policymakers, food safety authorities, farmers, and food business operators, with consumers also playing an active role.