Opinion

Nigeria Is Ripe For BVAS

Published

3 years ago

November 28, 2022

The voice of the unpatriotic is unmistakable in the respect that even after 108 years of our marriage, and 62 years of our independence, there is scarcely any policy, technology, or structure that we are ripe for as a nation. And it does not matter if this new thing, whatever it is, happens to be the best for us as a nation. It does not matter if technical innovation is able to leapfrog us, such that we can take our place in the League of Nations. No. The voice of the unpatriotic becomes even loudest, especially when undue political or economic advantage appears to be slipping away, as might be the case in the current election cycle.

The audacity of those with a stranglehold on our country is palpable. Take, for example, the recent utterance of the Kano State Chairman of the All Progressive Congress, Abdullah Abbas in Gaya, when reiterated that the APC will capture Kano by hook or by crook. He said: “People are saying that I should stop saying the APC will capture Kano by hook or crook. I want to tell this gathering that the APC will capture Kano by hook or crook.
Such statements reveal the underbelly of the APC, its National Chairman, Senator Abdullahi Adamu, and others like them, whose chief aim is to retain Nigeria in perpetual infancy even when we have all that it takes. For these men, it is either we standstill or retrogress, not minding that the world continues to move forward. Senator Adamu played his hand during the recent visit of the Commonwealth delegation to the 2023 General Elections at the party secretariat in Abuja.

The APC Chairman voiced his doubt concerning the practicality of using the Bimodal Voter Accreditation System (BVAS) for the transmission of election results in real time from every part of the country. In his thinking, Nigeria is still technologically infantile to make such a quantum leap. To substantiate his position, he raised the issue of network coverage and electricity. But, as a former governor, he might be having selective amnesia. Because, he Must have been more privileged than most Nigerians to know the extent of, and the nature of terrorist operations even in the remotest parts of our nation.

But, of course, these concerns are only a window dressing to shroud the real intentions of his party, which is to derogate, vitiate, and sow distrust in the mind of millions of Nigerians against the capability and the credibility of the new technology. Ordinarily, some may argue that he spoke out of tune, but that thought perished when the party’s National Secretary, Suleiman Argungu doubled down when he stated that power supply would be a major issue in his home state of Kebbi. But again, this argument is pedestrian, in the sense that accreditation has been done using an electronic device provided by the Independent National Electoral Commission in recent elections.

Arguments of this sort from those who ought especially to know, signpost why Nigeria continues to wallow in underdevelopment always scoring own goals, while our target is within reach. We have bought the fallacy of ‘the nascent democracy.’ lying to ourselves that we are young in comparison to other enduring democracies. We say things like, it took America more than 200 years, and they are yet to get it right. But, we forget that when they started, knowledge was not ubiquitous, and that information took days, weeks, if not months to travel. Conversely, we can have the information we want right in the palm of our hands. And, if we have any deficiency, we can immediately bring experts from enduring democracy to train and equip us. No. our problems are self-inflicted, either through our collective actions or inactions. We are our own undoing by design.

The overarching interest of a few has jaundiced and beclouded the outlook of the many. We have accepted mediocrity as a national value and replaced robust debates on key national issues with religious and tribal sentiments and coyish acquiescence. Take, for example, the issue of the State Police, as far back as 2011; former President Goodluck Jonathan expressed the view of the National Council of State when he stated that the political state of the country as of that time was maladjusted for State Police. According to him: “State Police may be theoretically good, but looking at our political environment, it could be abused to the detriment of the country.” Since that time, the lie has been propagated, especially by people from one section of the country. And, they have done everything possible to ensure that the issue is never debated on the floor of both chambers of the National Assembly. You may recall that former Inspector General of Police, Ibrahim Idris echoed the same sentiment, when in July 2017, he mooted that Nigeria, as yet, lacks the political maturity for state police.

Even when the governor under the platform of Southern Nigeria Governors Forum summoned the gumption to demand the creation of state police, President Buhari went on an interview on Channel Television to raise the issue of abuse by governors. Sadly, he is also cut into the same web of abuse, particularly in the manner with which he has relegated Federal Character to the dustbin in his tenure. The fear of the APC and certain puppet masters behind the curtains of power, and control in this country is not unfounded. In fact, the handwriting is on the wall. These men are afraid of one cardinal mantra of a thriving democracy: which is one man, one vote. As February 2023 draws near, it is becoming clearer to them that any popular candidate can win an election in any part of the country. They are on the edge because the era of vote trafficking and vote dump is over. Besides, 2023 is a different kind of election year since our return to democracy in 1999.

This time Mohammadu Buhari is not on the ballot, and again, the battleground is in the North, particularly in three key states of Katsina, Kano, and Kaduna. In Katsina and Kano, it shall be a 3-horse race, but in Kaduna, between the APC, PDP, and the NNPP. However, Kaduna will be different; it will be a 4-horse race, considering that Labour Party’s Vice Presidential Candidate is from that state. Sadly, because the puppet masters are about to lose the ability to stuff ballot boxes, and write election results as they choose, they have taken to farting in the public, while working underground to oust INEC Chairman, Professor Mahmood Yakubu. Unfortunately for them, it appears President Buhari looks to sculpt the 2023 General Election into his magnum opus, after his disastrous seven years of misrule.
Thankfully, the INEC Chairman has sensed President Buhari’s posture and has started to act and speak with renewed boldness. He said: “As I have said repeatedly, the Commission’s allegiance is to Nigeria.

Our loyalty is to Nigerians who want free, fair, credible, and verifiable elections supported by technology, which guarantees transparent accreditation and upload of polling unit results for citizens to view in real-time on Election Day. It is for these reasons that the Bimodal Voter Accreditation System (BVAS) and the INEC Result Viewing Portal (IReV) were introduced. There is no going back on the deployment of BVAS and IReV for the 2023 General Election.”

INEC will deploy a total of 176, 846 Bimodal Voter Accreditation System for the February 2023 general elections, and an additional 17,618 BVAS machines for back-up, with two devices per registration area according to its National Commissioner and Chairman, Information and Voter Education Committee, Festus Okoye recently in Abuja. And, in this case of INEC, the Bimodal Voter Accreditation System, the INEC Results Viewing Portal, and the 2023 General Elections, the time is ripe for a change. Would 2023 General Elections be completely hitched free? I do not know. But I know that the narrow way to political progress and national development is littered with honest imperfections.

By: Raphael Pepple

Opinion

Tradition or idolatry? The Debate Over Nhe-Ajoku

Published

1 day ago

November 10, 2025

The Tide

Quote:“But when it becomes cloaked in mystery and secrecy, it risks breeding fear and abuse.

In the heart of Ikwerre land, nestled among the green stretches of Rivers State, lies Omerelu a community steeped in heritage and rhythm. Here, the people gather every two years for the Nhe-Ajoku, the bi-annual New Yam Festival that marks the harvest season, the renewal of gratitude, and the reaffirmation of kinship with the land. Debate It is a time when the yam, known as “the king of crops,” takes centre stage. The festival begins in joy and ends in solemnity, as the community offers thanks to the Almighty for sustenance and peace. At the climax of the celebration comes Nkwa-Nhe-Ajoku, a sacred dirge performed only by the initiated. By long-held custom, it forbids the Igbo people from witnessing it irrespective of how long they have lived among them (Omerelu people) . The dirge, performed in secrecy and deep reverence, closes both the spiritual and physical chapters of the festival.

Yet, as the years pass, questions are rising within Omerelu: what still lies at the heart of this ceremony? Has the spirit of thanksgiving been overshadowed by practices that no longer serve the wellbeing of our people? The call to abandon idle worship that is, the worship of lifeless objects or empty rituals grows louder. For many, the time has come to separate what uplifts the community from what diminishes it. Tradition, when rightly kept, preserves identity. But when it becomes cloaked in mystery and secrecy, it risks breeding fear and abuse. The dirge that once bound the people in reverence now occasionally divides them by secrecy. To the devout Christian, the festival’s spiritual dimension raises moral questions. Can thanksgiving to God be mixed with homage to carved symbols or ancestral forces? Must reverence be expressed through objects rather than through the heart?

Within Omerelu Community , elders recall that the first purpose of Nhe-Ajoku was gratitude not idol worship. It was to honour hard work, the soil, and divine providence, not to erect shrines to shadows. But today, the week that should bring peace and brotherhood sometimes ends in conflict, theft, and fear. Livestock disappear. Goats and fowls vanish in the night. Some justify it as ritual entitlement; others call it ‘fast finger’. This is where the red flag must rise. A festival of peace cannot thrive in the smoke of wrongdoing. If Nhe-Ajoku becomes an excuse for moral decay, it loses its sacredness. Let the people of Omerelu remember: a tradition that harms its own people ceases to be culture it becomes bondage. It is not the festival itself that is at fault, but the way it is practised. When men hide behind masquerades to seize property, when youths interpret freedom as license, when the dirge becomes a cover for intimidation, the festival must be re-examined.

This conversation must happen without fear or sentiment. The Ikwerre person is proud, industrious, and deeply spiritual. We need not abandon our heritage to embrace truth. Rather, we must purify it, as gold is refined by fire. To understand where we stand, it helps to look back at FESTAC ’77 the Second World Black and African Festival of Arts and Culture, held in Lagos in 1977. It was a grand showcase of African identity, heritage, and pride. For a moment, the black world united under one banner of culture and art. Yet, in hindsight, some critics raised warnings. They argued that Nigeria, in trying to celebrate culture, unconsciously revived old spiritual practices that blurred the line between art and idolatry. A respected cleric once said FESTAC ’77 “handed Nigeria over to idols,” claiming it marked the beginning of the country’s moral confusion.

Whether one agrees or not, it stands as a cautionary tale: culture without conscience can lead to chaos. So too in Omerelu, Nhe-Ajoku must not become a miniature FESTAC grand in display but hollow in purpose. The harvest must be about life, not lifeless worship. If a festival meant for peace turns into a spree of theft and intimidation, then the red flag flutters over the village square. Our elders must rise to correct this trend. Chiefs, youths, and women leaders must come together to reclaim the true essence of Nhe-Ajoku: thanksgiving, unity, and renewal. The dirge, Nkwa-Nhe-Ajoku, should retain its dignity and secrecy for those qualified, but its purpose must be explained clearly to the younger generation. Secrecy without explanation breeds suspicion and rebellion. Instead of exclusion, let there be understanding. Festivals should strengthen bonds, not stretch divisions.

Omerelu must show that tradition and modern faith can coexist, that the people can celebrate harvest without bowing to idols, can sing ancestral songs without losing moral clarity, can dance without looting. We must also redefine the meaning of worship. Worship is not about objects but obedience; not about rituals but righteousness; not about noise but truth. The younger generation watches keenly. If we hand them confusion, they will discard our culture. But if we hand them purpose, they will preserve it proudly. Let every yam harvested remind us that blessings come through toil, not through spirits or symbols. Let the sound of the drum call us to unity, not to indulgence. The red flag has been raised not to condemn Omerelu, but to caution it. The line between reverence and ruin is thin; we must tread it carefully. If we reform Nhe-Ajoku today, we will hand to our children a festival worthy of pride.

If we ignore the signs, we risk turning celebration into regret. Let’s celebrate hard work again by ensuring that our yams are from our yams, not Hausa yams. Our chickens and goats should also come from our farms. I , being a bonafide offspring of Nhe-ajoku adherence, know too well that agric (poultry fowl) and Hausa goats were never anywhere near the ‘Ajoku Shrine’, but now, the reverse is the case. The implication? People are no longer interested.However, let this year, and every year henceforth, mark a new beginning: a Nhe-Ajoku of peace, honesty, and gratitude that honours our Creator. The yam is life, but life must be pure. Let the dirge speak truth again. Let the red flag remind us when culture forgets conscience, it ceases to be culture. And when the drums of Nkwa-Nhe-Ajoku sound again in Omerelu, may they beat not for idols, but for renewal, justice, and peace.

By: King Onunwor

Opinion

Fubara’s Strategic Masterstroke

Published

1 day ago

November 10, 2025

The Tide

Quote:”What sets this administration apart is not just the volume of projects but their strategic coherence. Each road, bridge, and seaport initiative forms part of an integrated economic master plan that places Rivers State at the heart of Nigeria’s maritime future”

In the evolving narrative of Rivers State’s infrastructural transformation, Governor Siminalayi Fubara is quietly but decisively carving out a new economic roadmap—one anchored on strategic connectivity, blue economy exploration, and sustainable development. His recent inspection of the 13.5-kilometre Oyorokoto Road in Andoni and the visionary Trans-Kalabari Road project underline a bold ambition: to reposition Rivers State as the economic gateway of the Niger Delta and a key player in Nigeria’s emerging maritime economy. The Oyorokoto Road, slated for completion and commissioning in March 2026, is not just a transport corridor. It is the spine of what promises to be a thriving coastal economy. Stretching from Andoni’s popular Oyorokoto Beach to the newly discovered Atlantic beachfront, the project embodies the governor’s vision of turning Rivers State’s natural endowments into engines of growth. The road’s design is strategic—it connects land to sea, trade to tourism, and communities to opportunity.

Governor Fubara’s decision to extend the road beyond the initial Oyorokoto Beach destination speaks volumes about his forward-thinking approach. Upon discovering an expansive Atlantic beachfront with immense tourism and marine potential, the governor ordered the extension of the project—transforming it into what he aptly called “the pathway to the blue economy.” This statement encapsulates a shift in governance philosophy: from mere infrastructure delivery to economic diversification and sustainability. The blue economy, which encompasses maritime transport, fisheries, coastal tourism, and renewable energy, offers Rivers State a new frontier for wealth creation. With Oyorokoto’s proximity to the Atlantic Ocean, deep-sea exploration, aquaculture, and ocean-based tourism can thrive. Governor Fubara’s plan to develop activities around the seafront—hospitality, logistics, and marine services—will not only attract investors but also create jobs for local communities long isolated by geography and neglect.

The significance of the Oyorokoto project also lies in its symbolism. It signals a shift from oil-dependent infrastructure to climate-conscious development. The governor’s insistence on conquering difficult terrains to connect Andoni’s coastal communities underscores his administration’s commitment to inclusion and balanced growth. For decades, these communities have watched from the margins as the mainland prospered. Now, they are being woven into the state’s economic fabric. But the true genius of Fubara’s strategy emerges when viewed alongside the Trans-Kalabari Road project, a monumental undertaking designed to link several island communities in the Kalabari axis to the mainland. The first phase, which terminates at Bakana, is already being celebrated as a historic project with transformative economic implications. Beyond mere connectivity, Bakana’s deep-sea potential positions it as a future hub for maritime trade, shipbuilding, and logistics—key pillars of the blue economy.

By aligning the Trans-Kalabari and Oyorokoto projects, Governor Fubara is weaving a coastal development network that will fundamentally alter the geography of commerce in Rivers State. Once completed, these roads will not only ease movement but open up access to virgin coastlines, attract tourism, and stimulate private investment. In essence, Fubara is building corridors of prosperity across the state’s most difficult terrains. The governor’s unannounced stop at the Kalaibiama-Epellema Road in Opobo/Nkoro Local Government Area further underscores his personal commitment to follow-through. His inspection of the piling work at the Epellema bridge site reveals a hands-on leader determined to ensure that no project lingers on paper. In a region where infrastructure is often hindered by terrain and politics, Fubara’s approach reflects courage and vision in equal measure.

What sets this administration apart is not just the volume of projects but their strategic coherence. Each road, bridge, and seaport initiative forms part of an integrated economic master plan that places Rivers State at the heart of Nigeria’s maritime future. The synergy between the Trans-Kalabari and Oyorokoto corridors will create a seamless coastal belt that can support tourism, fisheries, and inter-island commerce—stimulating both rural and urban economies. Governor Fubara’s economic strategy is also deeply political in the most constructive sense. By investing heavily in long-neglected coastal communities, he is rebuilding trust in government and expanding the social contract. He understands that prosperity must be inclusive, and that true development is not measured merely in kilometers of asphalt but in livelihoods transformed. Critics may view these projects as ambitious, but ambition is the currency of progress.

Fubara’s determination to beat the terrain and deliver projects on schedule is a lesson in leadership under constraint. In the face of financial and environmental challenges, he is proving that development can be both visionary and pragmatic. The broader implication of these infrastructural moves is clear: Rivers State is transitioning from an oil-dependent economy to a diversified, ocean-driven one. The integration of deep-sea potential at Bakana, tourism assets at Oyorokoto, and bridge connectivity at Epellema points toward a strategic blueprint that could redefine the Niger Delta’s development model. As March 2026 draws closer, the Oyorokoto Road will stand not merely as a physical link between Andoni’s communities and the Atlantic but as a symbol of a government that sees beyond the present. It will represent a bridge to new possibilities—economic, social, and environmental.

In the final analysis, Governor Siminalayi Fubara’s economic masterstroke lies in his ability to turn geography into destiny. By connecting land to sea and people to prosperity, he is charting a course that could make Rivers State not just the treasure base of the nation, but the anchor of Nigeria’s blue economy in the 21st century.

Ibim is a seasoned Journalist, political analyst and public affairs commentator.

By: Amieye-ofori Ibim

Opinion

Should The Internet Go Bust

Published

1 week ago

November 3, 2025

The Tide

Quote:”. Whereas it sounds apocalyptic, yet experts have long warned that a total internet collapse, whether from cyberwarfare, global technical failure, or coordinated attacks on undersea cables, could paralyze the world far beyond imagination”

We now live in a world that so much relies on technology, especially on digital communication networks and data services. Virtually every aspect of our life depends on the efficient functioning of machines. In view of this reliance, imagine waking up to a world where the internet simply goes dark. For advanced countries where the functionality, monitoring and data storage of surveillance, security and nuclear installations, all rely on electronics and networks, the disruption could be catastrophic. On the other hand, for developing nations like Nigeria where government’s response is usually slow, the implications would be socially and economically disastrous. It would imply the sudden evaporation of all the modern conveniences we have taken for granted. No online banking. No emails. No mobile transfers. No WhatsApp messages, Twitter feeds or digital government portals.

The collapse would expose a dangerous dependency, the centralization of personal data. In Nigeria’s multi-biometric systems, the Bank Verification Number (BVN), the National Identification Number (NIN), and SIM registration for mobile networks, are all cloud-based. With no internet, access to these databases would be lost. Banks could not verify customers; telecom operators could not authenticate SIMs; and government agencies would be unable to issue new IDs or validate old ones.In Nigeria, over 80% of financial transactions now occur digitally, thanks to the rapid adoption of fintech platforms such as Opay, PalmPay, Paga, and the Central Bank Nigeria’s eNaira initiative. Assets of companies worth trillions of naira are also stored digitally and transacted on the Nigerians Stock Exchange. Like other transactions, these have no certified paper backings other than electronic storages.

It means that the wealth and wellbeing of millions now lie at the mercy of machines. According to the Nigeria Inter-Bank Settlement System (NIBSS), in 2024 alone, the value of electronic payments in Nigeria reached ?600 trillion. Whereas it sounds apocalyptic, yet experts have long warned that a total internet collapse, whether from cyberwarfare, global technical failure, or coordinated attacks on undersea cables, could paralyze the world far beyond imagination. A total internet blackout would instantly freeze the banking system as banks lose interconnectivity, making transfers, withdrawals, and payments impossible. Fintech companies would go offline, cutting off millions from access to their digital wallets, while Point-of-Sale (PoS) operators, who depend on network connections for every transaction, would be stranded.The economy would revert overnight to cash dependence.

But cash, already scarce due to the CBN’s currency redesign and digital push, would not circulate fast enough to meet demands. Markets would collapse into panic, and trust in banks could erode within hours. Modern governance in Nigeria has increasingly depended on digital infrastructure, using e-government portals to handle licensing, pension records, procurements, revenue collection and budget management. An internet collapse would send governance back to the analogue age. Ministries would lose coordination, digital files would be inaccessible and online recordkeeping systems would fail.For ordinary Nigerians, the consequences would be deeply personal. Salaries paid through electronic transfers would go into limbo. Traders on Jumia, Konga, and social media marketplaces would lose their livelihoods overnight. Health and other insurance policies that currently dependent on cloud records and telemedicine would be truncated.

Even more troubling, a prolonged blackout could corrupt or erase data stored in unsecured local servers. Without connectivity to global backups, entire records, financial histories, health data, and school records, could be lost. For millions around the globe, digital amnesia would mean loss of identity, wealth and social status. Without communication, rumours would fill the void, potentially triggering civil unrests, misinformation, or even national security crises that may lead to uprisings in many countries.In a world where WhatsApp has replaced the post office and Zoom serves as boardrooms, digital communication collapse would feel like the death of modern society. Businesses would halt meetings, journalists would lose sources, students would be cut off from online learning, and diaspora remittances and family ties would suffer. Even voice calls that depend on internet routing would be impossible.

The silence would be deafening, not just socially but economically, because communication fuels productivity. Without it, markets stall.The collapse of the internet would expose how deeply our daily survival has come to depend on invisible digital threads. If the web were to go dark tomorrow, it would not just dim our screens, it would extinguish commerce, governance, and connection itself. Already, fallouts from increasing cyber-attacks on undersea cables or satellite networks show the fragility of the situation.To preempt these eventualities, developing countries must therefore, plan to build digital resilience. Critical data should have offline backups within national borders. Banks and fintechs must maintain local intranets or satellite-based alternatives to the public web. Radios, SMS-based, and offline mesh communication networks should be installed as alternative fallback channels.

Proactive protection of key infrastructure must become a national priority, and not reactive fire-fighting. As the internet becomes the nerve centre of modern civilization, developing economies like Nigeria, which strives for inclusion and growth, should avoid being ensnared into a blind spot by rapidly digitalizing into over-dependence. And the question is not whether the internet could collapse, but whether we can survive it when it does. A society that entrusts everything to the cloud must first learn how to breathe without it.

By; Joseph Nwankwor