Editorial
VP Choice: Reflecting Nigeria’s Secularity

By the Independent National Electoral Commission’s (INEC) timetable, all political parties fielding presidential candidates must have named and submitted their vice presidential nominees by the latest last Friday. The heated discussion engendered over the past week was the joint Muslim-Muslim ticket and its likely impact on the electoral victory of any party that adopts the option. The matter has raised fresh apprehension in the country already divided along religious and ethnic cleavages.
For the Peoples Democratic Party (PDP), Labour Party and most other parties, there is no anxiety about the issue because the candidates and their running mates have been chosen from the two domineering religions of Christianity and Islam. Specifically, Atiku Abubakar, a Muslim from the North, has picked Dr. Ifeanyi Okowa, Governor of Delta State, and a Christian from the South.
The same, however, cannot be said about the ruling All Progressives Congress (APC) which has a Muslim presidential candidate from the South-West. Normally, and going by convention, the candidate is generally expected to choose a Christian running mate from the North to balance the geopolitical permutations and to create a feeling of belonging to most ethnic and religious groups in the country. Alas, that was not the case.
The APC presidential candidate, Asiwaju Bola Ahmed Tinubu, has already named Ibrahim Kabiru Masari as his running mate for the 2023 elections. A chieftain of the party, Kabiru Faskari, confirmed this during an interview. He said, “Ibrahim Kabiru Masari is our vice presidential nominee. He was the Welfare Secretary of the APC under Oshiomhole (former national chairman of the party). He is a well-known politician in Kaduna State, and his name has been submitted.”
Faskari further explained that picking Kabiru, who hails from Katsina State, did not violate the country’s laws as against the clamour for a Muslim/Christian APC ticket. “He is young; he represents the youths and is grounded in politics and was even a national official of the APC. He is quite close to the presidential candidate and has been with him for a very long time.” According to the APC chieftain, the decision followed wide consultations and the party needed a person from a region with a large voting population.
Although the ruling party claimed it was putting Kabiru as a placeholder to beat INEC’s deadline for presidential candidates to submit the names of their running mates, many believe that the party’s explanation is intended to hide behind a smokescreen. This decision has now placed the APC at a crossroads, even as leaders of Christian pressure groups, and defenders of the rights of people, fly in and out of temper over the issue.
Regardless, there have been pockets of support for a Muslim-Muslim ticket by politicians including Kaduna State Governor, Nasir el-Rufai; former Minister of Aviation, Femi Fani-Kayode, who said he would back Tinubu if he chose a Muslim running mate; former Abia State Governor, Orji Uzor Kalu; and Muslim Rights Concern (MURIC) who believe that what matters in the choice of a vice president, more than religion, are his “credibility, integrity and competence.”
Conversely, the Nigerian Youths Coalition (NYC) stated that any such plan would amount to the APC “beating the drums of religious war” while the Coalition of Arewa Forum for Good Governance (CAFGG) believes any such arrangement would “increase crisis across the country” and that it should be jettisoned “in the interest of equity, justice and fairness.”
Since the present political dispensation from 1999, politicians and their parties have deliberately avoided fielding the same religion ticket. The only exceptions were in 1983-1985 when the then Major-Gen Muhammadu Buhari and late Major-Gen Tunde Idiagbon, both Muslims of Northern extraction, held sway as military Head of State and deputy; and in 1993 when the defunct Social Democratic Party (SDP) presented a Muslim-Muslim presidential ticket in the persons of the late Chief Moshood Abiola from the South and Alhaji Babagana Kingibe from the North.
Unlike the 1993 scenario where the Christian Association of Nigeria (CAN) supported the Muslim-Muslim ticket, the association has come out strongly to denounce any such arrangement. Its position is buttressed by glaring facts that Nigerians of the Christian faith have suffered more than any other group from the insurgency, terrorism, kidnapping, raping and outright killings that have become the order of the day, particularly in the last seven years of the present government.
The point at issue is an imposition of a ticket that may arouse disaffection at a time such as this when an outgoing leader has badly mismanaged the country’s fault lines that aspiring leaders are claiming do not matter. This is tragic in the extreme when we should be scrutinising the quality of the agenda and indeed manifestos of our presidential candidates. It is not a good legacy for the Buhari administration.
Nigerian politicians have invariably exploited the polity for voracious reasons and consequently obliterated the finesse of the country’s sophisticated diversity. The level of mistrust and suspicion between the two major religions in the country has become so high that it has made it implausible, unrealistic and unwise for any political party to field a same-religion presidential joint ticket.
Therefore, in line with CAN’s position, we reject the Muslim-Muslim presidential ticket of the APC and other political parties in the country. The outcome of this insensitive act will be disastrous. The same religion ticket is a threat to the fragile peace and unity of Nigeria. With Nigeria’s trajectory and its challenges, it is crucial for political parties not to further polarise the country by opting for Christian-Christian or Muslim-Muslim presidential combination.
Imagine how terrible it will be if, in present-day Nigeria, there are two Muslims in power. Even the extant Nigerian Constitution promotes ethnic and religious balance. So, if any political party attempts a Muslim/Muslim ticket, it will be doing so at its peril. Tinubu’s running mate should be a Christian from the North; Abubakar Atiku’s running mate should be a Christian from the South, while Peter Obi should take his deputy among the Muslims from the North. Anything contrary means the defaulting political parties bother less about Nigeria’s unity.
Buhari’s crass failure to secure the lives and welfare of Nigerians as required of him by the Constitution is responsible for the clear division, suspicion, and lack of trust encompassing opposition to a Muslim-Muslim ticket. The President’s party, the APC, or any other for that matter, should desist from heightening the tension in the polity by attempting a same-religion presidency configuration. Such is simply out of tune with the current reality in the country.
Editorial
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Editorial
Democracy Day: So Far…

Nigeria’s return to democratic rule in 1999 marked a watershed moment in the nation’s political history. After enduring nearly 16 years of successive military dictatorships, Nigerians embraced a new era of civil governance with the inauguration of President Olusegun Obasanjo on May 29, 1999. Since then, the country has sustained a democratic system for 26 years. But, this democratic journey has been a complex mix of progress and persistent challenges.
The formal recognition of June 12 as Democracy Day in 2018 by former President Muhammadu Buhari acknowledged a long-standing injustice. The annulment of the 1993 presidential election, Nigeria’s freest, betrayed the democratic aspirations of millions. That it took decades to honour this date reflects the nation’s complex relationship with its democratic memory.
One of the most momentous successes of Nigeria’s democracy has been the uninterrupted civilian rule over the last two and a half decades. The country has witnessed seven general elections, with power transferring peacefully among different political parties. This is particularly notable considering that prior to 1999, no civilian government had completed a full term without military intervention. The peaceful transitions in 2007, 2015, and 2023 are testaments to Nigeria’s evolving democratic maturity.
Electoral participation, while uneven, has also reflected a level of democratic engagement. In 2003, voter turnout stood at about 69 per cent, but this figure dropped to approximately 34.75 per cent in 2023, according to the Independent National Electoral Commission (INEC). Although the declining turnout raises concerns, it also highlights the increasing expectations of the electorate, who demand credible and transparent elections.
Another area of progress is the growth of a vibrant and free press. Nigerian media has played a crucial role in holding governments accountable and fostering public discourse. Investigative journalism and civil society activism have exposed corruption and human rights abuses. The rise of social media has further expanded the democratic space, enabling young Nigerians to mobilise and advocate for change, as evidenced by the 2020 #EndSARS protests.
Judicial independence has seen mixed results. On one hand, the judiciary has occasionally demonstrated resilience, such as in landmark rulings that overturned fraudulent elections or curtailed executive excesses. On the other hand, allegations of political interference and corruption within the judiciary persist, undermining public confidence in the legal system’s impartiality.
Nigeria’s democracy has also facilitated the decentralisation of power through the federal system. State governments now wield some autonomy, allowing for experimentation in governance and service delivery. While this has led to innovative policies in some states, it has also entrenched patronage networks and uneven development across the federation.
Despite these successes, Nigeria’s democratic journey faces formidable problems. Electoral integrity remains a critical concern. Reports from election observers, including those from the European Union and ECOWAS, frequently highlight issues such as vote-buying, ballot box snatching, and violence. The introduction of the Bimodal Voter Accreditation System (BVAS) and electronic transmission of results in 2023 elections showed promise, but technical glitches and alleged manipulations dampened public trust.
Corruption continues to be a pervasive issue. Nigeria ranks 145th out of 180 countries on Transparency International’s 2023 Corruption Perceptions Index, with a score of 25/100. Democratic institutions meant to check graft—such as anti-corruption agencies and the legislature—often struggle due to political interference and weak enforcement mechanisms.
Security challenges have also strained Nigeria’s democracy. Insurgency in the North East, banditry in the North West, separatist agitations in the South East, and herder-farmer conflicts across the Middle Belt have collectively resulted in thousands of deaths and displacements. According to the Global Terrorism Index 2024, Nigeria ranks as the eighth most impacted country by terrorism. The government’s difficulty in ensuring safety erodes public confidence in the state’s capacity and legitimacy.
The economy poses another critical remonstrance. Nigeria’s Gross Domestic Product (GDP) per capita stands at approximately $2,400 as of 2024, with over 40 per cent of the population living below the national poverty line. High unemployment and inflation have fueled discontent and disillusionment with democratic governance, especially among youth. Without addressing economic grievances, the democratic dividend will remain elusive for many Nigerians.
Ethnic and religious divisions further complicate Nigeria’s democratic consolidation. Politicians often exploit identity politics for electoral gains, exacerbating social tensions. Although federal character principles aim to promote inclusiveness, they have also sometimes fostered a quota mentality rather than merit-based appointments.
Gender representation remains inadequate in Nigeria’s democratic institutions. Women occupy less than 10 per cent of seats in the National Assembly, one of the lowest rates globally. Efforts to pass gender parity bills have faced stiff resistance, highlighting deep-seated cultural and institutional barriers to female political participation.
Civil liberties, while constitutionally guaranteed, are under threat. Crackdowns on protesters, restrictions on press freedom, and surveillance of activists reveal an authoritarian streak within the democratic framework. The controversial Twitter ban in 2021 exemplified the country’s willingness to curb digital freedoms, prompting domestic and international criticism.
The political crisis in Rivers State embodies broader democratic struggles. Attempts to control the state through undemocratic means expose weaknesses in federal institutions and the rule of law. Immediate restoration of democratic governance in Rivers State is vital to preserving Nigeria’s democratic integrity and institutional credibility.
Local governments remain under the control of state governors, depriving citizens of grassroots democracy. Last year’s Supreme Court judgment on local government autonomy is promising, but state-level resistance threatens its implementation. Genuine autonomy would bring governance closer to the people and foster democratic innovation.
As we mark Democracy Day, we must honour the sacrifices of Chief M.K.O. Abiola, Kudirat Abiola, Femi Falana, Chief Gani Fawehinmi, Pa Alfred Rewane, President Bola Tinubu, and countless others, who fought for Nigeria’s freedom. As democracy in Nigeria continues to evolve after 26 years, this day should inspire action toward its renewal. With despotism and state failure as real threats, both citizens and leaders must take responsibility—citizens by demanding more, and leaders by delivering. Excuses are no longer acceptable.
Editorial
Nigeria’s Plastic Pollution Emergency

Yesterday, Nigeria joined the rest of the world to mark 2025 World Environment Day. The occasion serves as a stark reminder that our battle against plastic pollution requires more than symbolic gestures—it demands sustained, coordinated action from all levels of government. As communities worldwide grapple with mounting environmental challenges, Nigeria’s approach to plastic waste management stands at a critical juncture.
Dr. Ibinabo Ogolo, a Research Fellow at the Institute of Geosciences and Environmental Management at Rivers State University, has issued a timely call for comprehensive enlightenment campaigns targeting indiscriminate plastic waste disposal. Her message resonates with the urgency that characterises this year’s global theme: “Beat Plastic Pollution.”
The core challenge lies not in policy formulation but in implementation. Years of environmental initiatives have fallen short primarily due to inadequate public education and awareness campaigns. Citizens cannot be expected to adopt responsible waste disposal practices without understanding the gravity of their actions or knowing the proper alternatives.
Government platforms at federal, state, and local levels possess the infrastructure necessary to reach every corner of our society. Television, radio, social media, community meetings, and educational institutions provide ready channels for sustained messaging. The tools exist; what remains is the political will to deploy them effectively and consistently.
This year’s World Environment Day theme underscores the global recognition of plastic pollution’s devastating impact on ecosystems, wildlife, and human health. The message is clear: plastic waste represents one of the most pressing environmental challenges of our time, requiring immediate and sustained attention from policymakers and citizens alike.
The health implications of plastic pollution extend far beyond environmental aesthetics. Industrial and medical plastic wastes often contain toxic chemicals with carcinogenic properties, posing direct threats to human health. These materials don’t simply disappear when improperly disposed of-they infiltrate our environment, contaminating soil, water sources, and food chains.
Plastic additives released into the environment create a cascade of contamination that affects entire ecosystems. Wildlife suffers through ingestion, entanglement, and habitat destruction, while humans face exposure through contaminated water, food, and air. The interconnected nature of these impacts demands a comprehensive response that addresses both immediate disposal practices and long-term prevention strategies.
The link between plastic pollution and serious health conditions, including breast, ovarian, liver, and lung cancers, as well as various hormonal disorders, underscores the urgency of public education campaigns. Citizens have the right to understand how their daily choices affect not only environmental health but their own well-being and that of their families.
Despite scientific awareness of ocean plastic pollution dating back approximately 50 years, Nigeria’s rivers, creeks, and waterways continue to suffer from plastic waste invasion. This represents a failure of sustained commitment rather than a lack of knowledge about the problem’s existence and solutions.
The ritualistic approach to World Environment Day celebrations must end. Annual speeches and symbolic cleanups, while valuable, cannot substitute for year-round, systematic efforts to change behaviour and protect our environment. Governments must develop comprehensive frameworks that extend beyond June 5th commemorations.
Sustained enlightenment campaigns require dedicated funding, clear messaging, measurable objectives, and regular evaluation. Success depends on consistency, creativity, and community engagement that transforms environmental protection from a government mandate into a shared cultural value.
The path forward demands that all stakeholders-government officials, community leaders, educators, and citizens-recognize their roles in combating plastic pollution. Only through sustained, coordinated efforts can we hope to achieve the behavioural changes necessary to protect our environment and secure a healthier future for generations to come.
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