Features
Bestiality: At The Threshold Of Depravity
It is quite surprising how bestiality, the act of having intercourse with animals, also known as Zoophilia, is gradually gaining ground in our clime of late. News of women in Lagos and some other metropolitan cities in Nigeria having intercourse with dogs has been rampant lately. Why would humans created in God’s image fall to such abysmal moral level, and what can justify a person’s decision to sleep with an animal? These have remained a puzzle begging for answers. While some speculate pornographic content, others say it could be recreational purpose.
All the same, it is suspected that desperation for money and inordinate quest for power and influence may not be ruled out as reasons behind such despicable act. The viral video about a woman sleeping with a dog, speaks volumes of the disregard to moral values and the word of God. It is one of the hallmarks of depravity and gross sex perversion of our time. It reveals a conscience that is no more alive. Thus, Othman Dan Fodio’s maxim that “conscience is an open wound, only truth can heal”, does not find expression.
It is dignifying to be a woman. Like men, women are created in the image of God. Women are the gateway to earthly life. We owe our existence to God first and on a lighter side, to the woman. An ungodly woman has the power to decide which pregnancy to keep or not to keep. Such is the power of the woman. However, the recent video of a woman having sex with dog for a paltry sum of N1.5million leaves much to be desired and a very bad taste in the mouth. Though the gory incident is a common phenomenon, it is a means of livelihood for baser fellows—women who are depraved and have no regard for morality.
This untoward development is also associated with some men, who it is alleged, sleep with animal either for the fun of it or ritual purposes. This is madness.
Humans sleeping with animal is one thing that should not be heard of. It reduces them to the level of the animal he or she sleeps with, because sex is a function of compatibility. Those involved in such illicit relationship admit that they are one and the same in soul and body. The act translates to soul tie, an unholy union.
I wonder if there is a creature with a capacity to reproduce sexually that sleeps with any creature outside its kind except humans. Even in the animal and bird kingdoms there is no sex mismatch. For instance, dog does not have sex with goat, neither does pig mate with another animal, the fowl will go for its opposite kind.
If animals which act on instinct, do not reason, not moral beings and not created in the image of God stick to their kind, what on earth should attract a man to an animal? It shows a height of disrespect to the dignity of the humans.
Look at the creation account. God created animals male and female. “Male and female created He them” and according to their kind to perpetuate the regeneration and multiplication of such creatures. This explains why God instructed Noah to preserve animals according to their kind in the ark prior to the flood that devastated the then world.
If God had intended man to sleep with animal or animal to mate with animals of other kind, there would not be need for the creation of the opposite human or animal sex. Any of the several animals in Eden would have sufficed sex satisfaction, companionship and fellowship for Adam.
Adam also acknowledged the uniqueness of Eve in the sex parity, thus he declared: This is the bone of my bone and the flesh of my flesh, she shall be called a woman. Interestingly, there was no mismatch. Even the All wise God knows that a mating of two strange creatures would create complicated reproduction outcome. No doubt, product from such carnal intercourse will have a dual nature. The product will develop the features of both creatures. What should be the product of a woman’s sex relationship with a dog if any or how will the product of such illicit relationship look like?
No doubt, we are in the last of the last days, so much so that the world will be inundated with worse scenes to the detriment of those who indulge in them.
In his graphic narration and foretelling of some depravities of humans that will inevitably lead to God’s judgement, Paul, the intrepid evangelist and vocal proponent of respect for morality, states without mincing words: Being filled with all unrighteousness, sexual immorality… without natural affection, implacable… who, knowing the judgement of God, that they who commit such things are worthy of death, not only do the same but have pleasure in them that do them (Rom. 1: 29—32).
Bestiality is sex perversion, it is sin against God, a crime against humanity and an affront on the sensibility of reasonable and conscientious people. Those who indulge in it unconsciously admit that they are beasts, not humans.
What does Nigerian law say about Bestiality? Even in the Nigerian law the illicit and dehumanising act of sleeping with animal is punishable. The Criminal Code Act criminalises sleeping with animal and prohibits all sexual acts that are repugnant to the “order of nature”. It attracts fourteen years imprisonment upon conviction based on Section 214 of the Criminal Code Act and Section 284 of the Penal Code Act.
Section 214 of the Criminal Code Act states that, “Any person who (1) has carnal knowledge with any person against the order of nature or (2) has carnal knowledge of an animal or (3) permits a male person to have carnal knowledge of him or her against the order of nature, is guilty of felony, and is liable to imprisonment for fourteen years”.
In the same vein, Section 284 of the Penal Code Act also criminalises all sexual acts that are not in tandem with “order of nature”. The Act states that “Whoever has carnal intercourse against the order of nature with any man, woman, or animal shall be punished with imprisonment with a term which may extend to fourteen years and shall also be liable to a fine”.
What is the “Order of Nature”? In my lay man’s view, would imply carnal intercourse of man and woman in decent manner or behaviour. Anything short of decency is criminal, including rape. The danger associated with such inglorious acts cannot be treated with levity.
A former Canadian Executive Director of the Animal Justice Group, Camille Labchuk, once said, “People who sexually abuse animals are sometimes linked to sexually abusing children as well”. Perpetrators are usually viewed as psychopats. Sexual contact with animals (SCA) has far-reaching health consequences which has not been discussed by the media, animal rights advocates, and lawmakers as well. Now that this act has found its way into our society, it is important to highlight the major health risks of SCA as well as raise the awareness of health professionals about this issue, as it is underreported in the medical literature.
Apart from the fact that it is a crime against nature and an actual crime, bestiality can be fatal and deadly. It is considered a taboo subject in the modern society, yet the reported prevalence rates range from 8.3 per cent to 4.9per cent for men and 3.6per cent to 1.9per cent for women in normal population [4-6]. However, in psychiatric inpatients its prevalence rate is very high (55per cent) which led to the suggestion that the questions about SCA should be included in the psychiatric clinical interviews.
Zoonotic diseases or zoonoses are the diseases of animals that can be transmitted from animals to humans. Although over 200 zoonoses have been identified which can be caused by bacteria, parasites, fungi, and viruses. Out of which, three most dangerous ones include; Leptospirosis, Echinococcosis and Rabies.
Leptospirosis: Any contact with the sexual organs of dogs, cattle, pigs, horses and sheep can transmit this bacterial disease to humans. Leptospirosis can cause Meningitis which leads to death in about 10 per cent of the cases. Echinococcosis: Parasitic worms from the faces of dogs, cats, and sheep can cause this disease. The worms cause cysts in lungs, liver, brain, spleen, heart, and kidneys. If not treated, this disease can be fatal.
Rabies; one of the most severe of zoonoses, it is transmitted from the saliva of cats, dogs and horses, which affects the central nervous system and is almost always fatal if not treated soon after the exposure. In addition to the diseases one can catch through SCA, there is also the risk of injury that can be caused by large animals such as horses during the sexual intercourse.
SCA is also a risk factor for urological diseases among humans. In a study of 118 penile cancer patients, 44.9 per cent patients had reported SCA leading to a conclusion that sex with animals is a risk factor for penile cancer and may be associated with veneral diseases.
According to the World Health Organisation, although the zoonoses represent significant public health risks, they are not prioritised by world health systems. Hundreds of thousands of people are affected by these diseases even though most of them can be prevented. zoophilia is an important community health concern of current times, it is thus high time countries provided needed steps to deal with this crime and stop downplaying on the seriousness of zoophilia
Nevertheless, the fear of God and value re-orientation by the family, society and government, are ways to overcome the problem of sex perversion. Everybody who has a stake in the society is under the obligation of good conscience to protect the sanctity of morality. All stakeholders should be at forefront of the titanic struggle to zealously guard moral and ethical values.
Let us fight bestiality. It reduces the dignity of humans.
By: Igbiki Benibo & Sylvia ThankGod-Amadi
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Features
Empowering The Girl Child,Building A Future Where Every Girl Can Thrive ?
Every girl deserves the opportunity to learn, the freedom to dream, the right to live without fear and the chance to determine the course of her own future.
Yet, for millions of girls around the world, these opportunities remain difficult to access. Some struggle to obtain quality education, while others face discrimination, early marriage, gender-based violence and social expectations that limit their ambitions. For many, the challenge begins in childhood, when decisions about their lives are made without giving their voices the attention they deserve.
October 11, observed annually as the International Day of the Girl Child, provides an opportunity to reflect on these challenges and renew the commitment to protecting girls’ rights and empowering them to reach their full potential.
The day also raises an important question: how can societies talk about a better future for girls while some of them continue to face barriers to education, safety, equality and opportunity?
For Nigeria, where girls are growing up in communities with different social, economic and cultural circumstances, the occasion offers an opportunity to examine the progress made, recognise the challenges that remain and consider the responsibilities of families, communities and government in securing a better future for every girl.
From Recognition to Action
The International Day of the Girl Child was established by the United Nations and first observed on October 11, 2012. It was created to recognise the rights of girls and draw attention to the particular challenges they face across the world.
Its significance extends beyond a yearly celebration. It highlights the need for societies to address the inequalities that prevent girls from enjoying the same opportunities, protection and dignity as their male counterparts.
Girls have the right to education, healthcare, safety, participation and equal treatment. They also have the right to express their opinions, develop their abilities and make decisions about their futures in accordance with their age and evolving capacities.
These rights are not privileges to be granted only when families can afford them or when communities consider them convenient. They are part of the wider commitment to protecting the dignity and development of every child.
The observance also recognises that girls are not simply beneficiaries of development programmes. They are potential scientists, teachers, journalists, entrepreneurs, doctors, engineers, public servants and community leaders whose contributions can shape the future of their societies.
When girls are given the opportunity to develop their abilities, the benefits extend beyond individual achievement to families, communities and the wider economy.
The Nigerian Girl Child
In Nigeria, the experiences of girls differ considerably depending on their family circumstances, location, access to education and the opportunities available within their communities.
Some girls attend well-equipped schools, participate in extracurricular activities and receive support to pursue their ambitions. Others face difficulties that threaten their ability to complete their education or develop their full potential.
Poverty remains a significant concern for families struggling to meet basic needs. In some households, girls may be expected to undertake extensive domestic responsibilities, care for younger siblings or contribute to family income at the expense of their education.
For girls in rural and underserved communities, the distance to school, inadequate facilities, limited access to learning materials and other practical barriers may make education difficult to sustain.
Insecurity can create additional risks, particularly where families fear sending their children to school or where displacement interrupts their education.
These challenges do not affect every Nigerian girl in the same way. However, they demonstrate why protecting the rights of girls requires more than general statements about equality. It requires practical action that addresses the circumstances preventing them from accessing opportunities.
A girl who cannot attend school because her family cannot afford the necessary expenses needs support that makes education accessible. A girl exposed to abuse needs protection and access to appropriate services. A girl whose ambitions are dismissed simply because of her gender needs an environment that recognises her abilities.
The responsibility is to ensure that the circumstances of a girl’s birth do not determine the limits of her future.
Education: Opening the Door to Opportunity
Education remains one of the most important ways to empower the girl child.
Through education, girls acquire knowledge, develop critical thinking skills and gain a better understanding of their rights and responsibilities. Schooling can also expand their employment opportunities and help them make informed decisions about their lives.
An educated girl is better positioned to understand the choices available to her, participate in community life and contribute to social and economic development.
However, access to education alone is not enough. Girls must also be able to learn in safe environments, receive quality instruction and complete their education without discrimination or unnecessary barriers.
Parents and guardians have an important role in ensuring that girls are encouraged to attend school and are given the support needed to continue learning.
Schools, in turn, must provide environments where girls are protected from harassment, bullying and discrimination. Teachers can help by treating students fairly, encouraging participation and challenging assumptions that certain subjects or careers are suitable only for boys.
Government also has a responsibility to strengthen educational infrastructure, improve learning conditions and address the financial and social barriers that keep children out of school.
The goal should not simply be to enrol more girls in classrooms. It should be to ensure that every girl has a genuine opportunity to learn, complete her education and use the knowledge she acquires to build a meaningful future.
When Tradition Becomes a Barrier
Culture and tradition are important parts of community identity. They preserve history, strengthen relationships and provide a sense of belonging.
However, certain practices and social expectations can restrict girls’ rights and opportunities when they place greater value on gender than on individual ability and well-being.
In some communities, girls may be discouraged from pursuing higher education because marriage and domestic responsibilities are considered more important. Others may face pressure to abandon their ambitions or accept decisions made without their participation.
Child marriage remains another serious concern in Nigeria. When a girl is married before adulthood, her education, health, safety and personal development may be placed at risk.
Such situations highlight the importance of protecting children while encouraging communities to examine practices that undermine their rights.
Empowering girls does not require rejecting every cultural tradition. It requires preserving what strengthens communities while addressing practices that expose children to harm or deny them opportunities.
Community leaders, parents, educators and religious institutions can contribute by promoting the value of girls’ education, supporting their development and speaking against harmful practices.
A community’s strength should not be measured by how effectively it restricts the ambitions of its girls, but by how well it protects its children and prepares them for the future.
Protecting Girls from Violence and Abuse
A discussion about empowering girls cannot be complete without addressing their right to safety.
Girls may face different forms of abuse, including sexual violence, physical punishment, exploitation, bullying, harassment and harmful treatment within homes, schools and communities.
Some incidents remain unreported because victims fear blame, retaliation or public humiliation. Others may lack access to trusted adults or services capable of helping them.
The consequences can be serious, affecting a girl’s physical health, emotional well-being, education and ability to trust others.
Protecting girls requires adults and institutions to take reports of abuse seriously and respond in ways that prioritise the child’s safety and dignity.
Parents and guardians should encourage open communication so that girls feel able to report situations that make them uncomfortable or unsafe. Schools need clear procedures for reporting and responding to abuse, while relevant authorities must ensure that children can access appropriate protection and support.
Girls should also receive age-appropriate information about personal safety, boundaries and where to seek help.
Importantly, the responsibility for preventing abuse belongs to those who commit it and to the institutions responsible for protection. Girls must never be blamed for violence or exploitation directed against them.
A society that celebrates the girl child must also be prepared to defend her rights when those rights are threatened.
Health, Confidence and the Freedom to Dream
Empowerment also means ensuring that girls can grow up healthy, confident and informed about their bodies and well-being.
Access to healthcare, adequate nutrition, clean water, sanitation and accurate health information is essential to their development.
For adolescent girls, menstrual health is particularly important. Where sanitary products, private toilets or reliable information are unavailable, menstruation can create practical difficulties that affect attendance at school and participation in daily activities.
Families, schools and relevant institutions can help by providing accurate information, challenging harmful misconceptions and ensuring that girls have access to appropriate facilities and support.
Emotional well-being also deserves attention. Girls who experience discrimination, bullying, abuse or constant pressure to meet unrealistic expectations may struggle with confidence and self-worth.
Encouragement from parents, teachers and trusted adults can help them recognise their abilities and develop the confidence to pursue their goals.
A girl should not have to choose between being accepted by society and believing in her own potential.
She should be able to explore her interests, develop her talents and imagine a future that reflects her abilities, values and ambitions.
The Role of Parents, Schools and Government
Empowering the girl child is a shared responsibility.
Parents and guardians are often the first people who shape a girl’s understanding of her worth and potential. Their encouragement can influence whether she feels confident enough to pursue education, express her views and aspire to leadership.
Providing equal encouragement to girls and boys, sharing household responsibilities fairly and listening to girls’ concerns are practical ways families can promote equality at home.
Schools must ensure that girls have equal opportunities to learn, participate in activities and develop leadership skills. Teachers should challenge gender stereotypes and encourage girls to explore subjects and careers based on their interests and abilities.
Government institutions also have a responsibility to protect children’s rights through effective laws, policies, educational support and accessible protection services. Laws must be implemented, and families should be able to seek help when a child’s safety or rights are threatened.
Communities, civil society organisations and the media can support these efforts by educating the public, drawing attention to harmful practices and highlighting positive examples of girls overcoming barriers.
The media, in particular, can help change public attitudes by portraying girls as active participants in development rather than limiting their stories to vulnerability and suffering.
Together, these efforts can create an environment in which girls are protected, heard and given the opportunity to contribute meaningfully to society.
Beyond October 11
The International Day of the Girl Child is an important reminder, but the protection and empowerment of girls cannot be achieved through a single day’s activities.
It requires sustained action in homes, schools, workplaces, communities and public institutions.
It means ensuring that a girl from a low-income family has access to education, that a girl living in a rural community is not forgotten in development planning, and that a girl who reports abuse receives appropriate protection rather than blame.
It also means listening to girls when decisions affect their lives and including their perspectives in discussions about education, healthcare, safety and development.
The measure of progress is not simply the number of speeches delivered or campaigns organised. It is whether girls are safer, better educated, healthier and more able to make meaningful choices about their futures.
Every girl deserves the opportunity to grow without violence, learn without discrimination and pursue her ambitions without being limited by harmful expectations.
A Future Where Every Girl Can Thrive
The future of any society is closely connected to the opportunities available to its children.
When girls are educated, protected and encouraged to develop their abilities, they are better positioned to contribute to their families, communities and the wider society. When their rights are neglected, the consequences can extend far beyond the individual child.
As the world marks October 11, the message to Nigeria and the international community is clear: empowering girls begins with recognising their rights and continues through the practical steps taken to protect them.
It begins with a parent who encourages a daughter to remain in school, a teacher who recognises her potential, a community that rejects harmful practices and institutions that respond seriously when her rights are violated.
It also requires a willingness to question beliefs and practices that deny girls the freedom to learn, grow and participate in society.
A girl’s future should not be determined by poverty, discrimination or the assumption that her ambitions matter less than those of a boy.
Every girl deserves the chance to discover what she can become.
On this International Day of the Girl Child, the call is not merely to celebrate girls, but to protect their rights, invest in their education, listen to their voices and create a society where every girl has the freedom and opportunity to thrive.
Because empowering a girl is not simply about changing her life today. It is about helping to build a future in which her dignity is respected, her potential is recognised and her rights are protected every day.
Davies Christian Nelson & Dominic Emediong Emmanuel
Dr Davies is the Director of Publications, Rivers State Ministry of Information and Communications.
Features
Beyond Tradition As Stakeholders Seek Collaboration To End FGM In Rivers
For generations, Female Genital Mutilation(FGM) has remained one of the most deeply entrenched harmful traditional practices affecting women and girls across many societies.Sustained largely by cultural beliefs, misconceptions and long-standing norms, the practice has continued despite increasing global awareness of its severe health, psychological and human rights consequences.
In Nigeria, however, growing public awareness, stronger legal frameworks and coordinated interventions by government institutions and development partners are gradually changing the narrative.Although significant progress has been recorded, experts insist that achieving the complete eradication of female genital mutilation requires more than legislation. It demands sustained collaboration, continuous public enlightenment, community ownership and the willingness to challenge harmful practices that have endured across generations.
To this end, stakeholders in Rivers State have renewed calls for stronger collaboration, sustained public enlightenment and community ownership in the fight against Female Genital Mutilation (FGM), warning that the harmful practice cannot be completely eradicated through legislation alone.
The call was made during the Third Quarter State Technical Committee Meeting on the Elimination of Female Genital Mutilation in Rivers State, organised by the Rivers State Ministry of Health with support from the United Nations Children’s Fund (UNICEF) and other development partners.
The meeting brought together representatives of the Ministries of Health, Social Welfare and Rehabilitation, Information and Communications, civil society organisations, child protection advocates, development partners and other stakeholders committed to protecting women and girls from harmful traditional practices.
The engagement provided an opportunity for participants to review progress recorded in the state, examine persistent challenges and develop practical strategies for accelerating the elimination of FGM through stronger partnerships, coordinated interventions and evidence-based advocacy.
A major focus of the meeting was the need to broaden public understanding of what constitutes FGM. Participants noted that the practice extends beyond the commonly recognised cutting or removal of parts of the female genitalia and includes other harmful procedures that can cause lasting physical and psychological damage.
Setting the tone for the technical discussions, the Reproductive Health Coordinator, Rivers State Ministry of Health, Dr. Ebere Smith, described FGM as both a reproductive health concern and a social injustice that violates the bodily integrity, dignity and wellbeing of women and girls.
According to her, although FGM has historically been sustained by cultural beliefs and traditions in many communities, medical evidence has established that the practice exposes women and girls to avoidable health complications and psychological trauma.
“It is an injustice to the female anatomy. It is not just a reproductive injustice; it is also a social one. It affects a woman’s emotional well-being, childbirth, marriage and overall quality of life,” Dr. Smith said.
She explained that FGM can involve the use of unsterilised razor blades, knives, scissors and needles, while drawing attention to less recognised practices, including the repeated pressing of a baby girl’s genital area with hot water, which she identified as a form of Type IV FGM.
Dr. Smith noted that survivors could suffer excessive bleeding, infections, chronic pain, complications during childbirth, sexual dysfunction and emotional trauma, among other long-term health consequences.
She therefore stressed the importance of providing families and communities with accurate information to dispel misconceptions that have allowed harmful practices to persist across generations.
“Having the right information at the right time for the right people is essential,” she said, emphasising the roles of healthcare workers, parents, caregivers, traditional institutions, educators, journalists and community leaders in preventing FGM.
Speaking on progress made in Rivers State, the UNICEF Desk Officer in the Rivers State Ministry of Social Welfare and Rehabilitation, Dr. Victor Iseberetonma, expressed optimism over the impact of sustained advocacy and community sensitisation.
He disclosed that sensitisation structures established in about 60 communities were conducting house-to-house campaigns, church outreaches and market engagements aimed at educating residents on the dangers of FGM.
Iseberetonma also noted that an increasing number of traditional rulers and community leaders were demonstrating commitment to ending the practice within their domains.
He described the willingness of some monarchs to formally abolish FGM in their communities as an important milestone, stressing, however, that the ultimate objective remained the complete eradication of the practice across Rivers State.
In his technical presentation, UNICEF Facilitator, Mr. Uchenna Unah, cited findings from the 2024 Nigeria Demographic and Health Survey (NDHS), which showed that the prevalence of FGM among women aged 15–49 had declined from 20 per cent in 2018 to 14 per cent in 2024.
Despite the decline, Unah said FGM remained a significant public health and human rights concern, noting that 85 per cent of girls and women who underwent the practice experienced it before the age of five.
He further highlighted encouraging changes in public attitudes, stating that 71 per cent of women and 74 per cent of men surveyed believed that FGM should not continue, while a similar majority affirmed that no religion requires the practice.
He urged stakeholders to sustain evidence-based advocacy, strengthen community engagement and intensify public enlightenment to ensure that the declining prevalence ultimately translates into the complete elimination of FGM.
Also contributing to the discussions, the State Coordinator of the Child Protection Network (CPN), Rivers State, Inyinyi Irimagha, challenged the continued use of the term “female circumcision”, describing it as medically inaccurate.
She explained that circumcision refers to the removal of the male foreskin and should not be used to describe harmful procedures carried out on the female genitalia.
Irimagha said collaboration between the Rivers State Ministry of Social Welfare and Rehabilitation, Child Protection Network, UNICEF and other partners had strengthened community advocacy through survivor groups, adolescent networks, male champions and traditional rulers.
She also highlighted the need to increase awareness of Type IV FGM, particularly practices that communities may not recognise as forms of genital mutilation.
According to her, the absence of cutting does not mean that such practices are harmless, as damage to delicate tissues and nerves can result in long-term health and reproductive complications.
Beyond the formal presentations, discussions with participants revealed that misconceptions about FGM remain widespread.
Some participants admitted that they had previously associated FGM exclusively with the physical cutting or removal of parts of the female genitalia and were surprised to learn that other harmful practices are also recognised internationally as forms of FGM.
The discussions further highlighted the influence of culture and intergenerational traditions on perceptions of women’s health. Some participants recalled practices that had been passed down for generations without sufficient consideration of their medical implications.
One cultural practice mentioned during the engagement involved placing a snail between the legs of a woman after childbirth based on the belief that its slimy nature could help control bleeding.
Participants agreed that while cultural traditions remain important to communities, practices that pose risks to human health should be subjected to scientific scrutiny and discontinued where necessary.
A resident, Sampson, described the enlightenment as an eye-opener, noting that many people had traditionally believed that applying hot water to a newborn girl’s genital area was simply a routine hygiene practice.
He said greater public awareness was needed to ensure that families did not unknowingly expose their children to harmful practices.
Another participant, DollyPur, stressed the importance of creating safe spaces for community dialogue, saying that people often continue harmful practices because “everyone else” appears to be doing the same thing.
She noted that open discussions involving parents, community leaders and other stakeholders could help communities understand the health consequences of harmful traditional practices and encourage behavioural change.
The stakeholders consequently agreed that the elimination of FGM requires sustained cooperation among government institutions, healthcare professionals, traditional rulers, religious leaders, civil society organisations, development partners, the media and communities.
They emphasised that continuous public enlightenment, accurate health information and community-led interventions remain critical to correcting misconceptions, changing attitudes and protecting the health, dignity and rights of women and girls across Rivers State.
Christian Nelson Davies & Ekemini Victor Sunday
Dr Davies is the Director of Publications, Rivers State Ministry of Information and Communications, and Ekemini, an intern
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