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Gov Simon Lalong: setting the template of unity in diversity
Gov Simon Lalong: setting the template of unity in diversity
By Yakubu Dati
“A leader is best when people barely know he exists, when his work is done, his aim fulfilled, they will say: we did it ourselves.” —Lao Tzu
Gov Simon Lalong was at the Presidential Villa in Abuja, Wednesday, to appreciate President Muhammadu Buhari for the many good things he has done for the government and people of Plateau State recently.
Specifically, the Governor was in the Villa to appreciate the President for approving several projects in Plateau State including
a Cancer Centre for the University of Jos and the over N3 billion approved for the purpose; the establishment of an Orthopaedic Hospital in Jos; the establishment of a Federal Medical Centre in Wase; the Federal Polytechnic Shendam, the conversion of the Federal College of Education, Pankshin, to a Federal University of Education; establishment of another Federal College of Education in the state and the establishment of a zonal campus of the Nigerian Law School for North-Central in Jos.
This, the governor made clear to reporters who tried to ambush him with barrage of questions while coming out of the villa, but not so surprisingly given the nature of Nigerian politics, it was his response on the issue of his acceptance to lead the Tinubu/Shettima Campaign Organization that was not only given prominence but made to overshadow all issues with his comment being twisted in the social media to give it a different meaning.
Welcome to Nigerian politics where opposition elements must ply their trade: Downplaying major milestones and confusing otherwise straight narratives through the promotion of self serving angles is the new low.
The slant given to Gov Lalong’s response on his acceptance to lead the presidential campaign falls in this category and is meant to obfuscate these achievements by throwing up sentimental issues that tend to divide the populace.
But one wonders why some are always ready to bring up the religious and ethnic cards when citizen cohesion and nation building as demonstrated by the Governor in highlighting the projects approved for his state, should be the focus.
According to research, there exists about 4,200 religions, churches, denominations, religious bodies, faith groups, tribes, cultures, movements and ultimate concerns, which at some point will be countless.
The Rwandan genocide that led to the slaughtering of about 800,000 persons in just 100 days, has according to a BBC report been traced to the exploitation of existing fault,-lines between the Tutsi and Hutu.
These imply the very intricate and diverse sentiment that prevail as far as religion and ethnicity are concerned, and why rather than use these fault lines to divide, they should form the basis for integration and peaceful coexistence which should be championed by all men of goodwill.
To paraphrase Gen Ibrahim Haruna rtd, on an ARISE TV interview “Why does the mass media think only of failure?”
Gov Lalong is rising above the fault lines of religion and ethnicity to project appreciation of religious tolerance and steer the nation away from plunging into the tenterhooks of war, to setting the building blocks for harmony and peaceful coexistence.
Lalong would, rather than dwell on what divides citizens, draws from his personal experience where his kith and kin are made of a fine mix of Christians and Muslims living in harmony, to build on.
Back to the villa interview. In response to a question about his acceptance to lead the Tinubu/Shettima campaign, the Governor used the analogy of the most respected Vatican potentate to underscore his proud religious heritage to promote the cardinal attribute of peace.
He said: “I hold a Papal knight and as a Catholic, everything we do, we do it and send the advice to the Pope. The Pope has not told me that what I’m doing is bad – as a catholic, we take that direction.”
The attempt by conflict merchants to confuse his metaphoric reference to his Knighthood of Saint Gregory the Great KSGG, is being weaponized for political mileage with the intention of plunging the most populous African country to war.
But the bid to misinterpret this analogy is dead on arrival, as many have come to understand the context it was used.
The Catholic Church has, over the years made it a policy to explore ways of opening avenues for interreligious harmony and the reference by Governor Lalong is an enunciation of this pursuit and his belief in peaceful coexistence.
As one whose worldview is shaped by unity in diversity, the Governor is driven to replicate this win win experience for national cohesion.
Therein lies his motivation to defend peaceful coexistence and promote the Tinubu/Shetima APC presidential ticket without fear or intimidation.
While his political traducers resort to exploiting the Freudian slip to ply their trade, men of goodwill will dig deeper and appreciate his internal train of thought that means no harm.
Yakubu Dati, a Commissioner of lands Plateau State can be reached on Yakubudati@gmail.com
Gov Simon Lalong: setting the template of unity in diversity
News
Seven dead, five injured in multiple-vehicle crash along Lokoja–Abuja highway
Seven dead, five injured in multiple-vehicle crash along Lokoja–Abuja highway
By: Zagazola Makama
At least seven persons were killed and five others injured on Tuesday morning in a multiple-vehicle collision along the Lokoja–Abuja highway near Gadabiu Village, Kwali Local Government Area of the Federal Capital Territory (FCT).
Sources told Zagazola Makama that the accident occurred at about 9:00 a.m. when a Howo truck, with registration number ANC 665 XA, driven by one Adamu of Tafa Local Government Area, Kaduna State, lost control and rammed into three stationary vehicles parked along the road.
The affected vehicles included a Golf 3 (GWA 162 KZ), another Golf and a Sharon vehicle.The drivers of the three stationary vehicles are yet to be identified.
The sources said the Howo truck had been travelling from Okaki in Kogi State to Tafa LGA in Kaduna State when the incident occurred. Seven victims reportedly died on the spot, while five sustained various degrees of injuries, including fractures.
The injured were rushed to Abaji General Hospital, where they are receiving treatment. The corpses of the deceased have been released to their families for burial according to Islamic rites.
The police have advised motorists to exercise caution on highways and called on drivers to ensure their vehicles are roadworthy to prevent similar accidents in the future.
Seven dead, five injured in multiple-vehicle crash along Lokoja–Abuja highway
News
How misdiagnosis, narratives are fuelling Nigeria’s banditry escalation
How misdiagnosis, narratives are fuelling Nigeria’s banditry escalation
By: Zagazola Makama
Nigeria’s banditry crisis is no longer escalating simply because armed groups are growing bolder. It is escalating because the country continues to misdiagnose the threat, apply blunt policy tools to differentiated actors, and unintentionally feed a violent criminal economy through ransom payments, politicised narratives and delayed state consolidation.
Across the North-West and parts of the North-Central, banditry has evolved beyond rural violence into a structured, profit-driven security threat. Yet public debate remains trapped between emotional appeals for dialogue and absolutist calls for force, leaving little room for the strategic clarity required to halt the violence.
At the heart of the escalation is money. Banditry today survives on a diversified revenue architecture that includes ransom payments, cattle rustling, illegal mining, arms trafficking, extortion levies on farming and mining communities, and collaboration with transnational criminal networks. Each successful kidnapping or “peace levy” reinforces the viability of violence as a business model.
Data released by the National Bureau of Statistics (NBS) in December 2024 underlined the scale of this economy with the North-West accounting for the highest number of kidnap incidents and victims.
Zagazola argue that as long as communities remain unprotected and ransom payments continue as a survival strategy, banditry will regenerate faster than military operations can suppress it. This is not ideology-driven violence at its core; it is cash-flow-driven criminality as every payment funds the next attack.
Another accelerant is Nigeria’s persistent failure to differentiate categories of armed actors. Security assessments increasingly point to at least two distinct groups operating within the banditry ecosystem.
The first consists of low-level, defensive armed actors, often rural residents who acquired weapons after suffering attacks and whose violence is reactive rather than predatory. The second group comprises entrenched, profit-driven bandit networks responsible for mass kidnappings, village destruction, sexual violence, arms trafficking and territorial control.
Yet public discourse and policy responses frequently collapse these actors into a single category of “bandits,” resulting in indiscriminate dialogue offers, blanket amnesty rhetoric or, conversely, broad-brush security operations that alienate communities. This conceptual error, allows high-value criminal leaders to masquerade as aggrieved actors while exploiting negotiations to buy time, regroup and rearm.
Dialogue has repeatedly been applied in contexts where the state lacks coercive leverage. Experiences in Zamfara, Katsina, Sokoto and Kaduna states and parts of the North-West show a consistent pattern: temporary reductions in violence following peace deals, followed by rapid relapse and escalation. Officials who participated in the dialogue have openly acknowledged that many agreements collapsed within months.
The negotiations conducted without sustained military pressure, intelligence dominance and post-agreement enforcement mechanisms merely incentivise armed groups to pause tactically. When criminals negotiate from a position of strength, dialogue becomes appeasement.
Perhaps the most dangerous accelerant is the ethnicisation of banditry. Although criminal gangs include actors of identifiable ethnic backgrounds, the violence itself is not driven by ethnic grievance. Nonetheless, selective media framing and political rhetoric like what had been witnessed in Plateau have increasingly cast banditry through identity lenses, particularly in farmer–herder contexts.
This framing obscures the criminal logic of the violence and deepens mistrust between communities that are themselves victims. In Nigeria today, the fulani herdsmen and pastoralists communities are being weaponized and stereotyped as bandits. This dangerous persecution has strengthens bandit recruitment narratives, allowing criminal leaders to cloak profit-driven violence in claims of ethnic persecution or genocide.
Historical records and sociological studies show that Fulani, Hausa, Tiv, Berom and other communities coexisted for decades through complementary economic systems. The breakdown of this coexistence has been exploited by armed groups seeking cover, recruits and informants. Security agencies possess significantly more intelligence on bandit networks than is visible in public debate. Lawful interceptions, human intelligence and post-operation assessments routinely reveal financial motives, supply routes and internal hierarchies within armed groups.
However, public advocacy for dialogue often relies on forest-level engagements that security officials describe as “theatrical performances” by bandits choreographed grievances designed to elicit sympathy and concessions. The disconnect between classified intelligence and public narratives has allowed emotionally compelling but strategically flawed arguments to dominate national discourse.
Another escalation factor is the emerging convergence between bandit networks and ideological terrorist groups as Nigeria’s internal security landscape firmly indicates that what has long been treated as banditry especially in the North-West and parts of North-Central Nigeria has evolved into a hybrid jihadist campaign, driven by Boko Haram (JAS faction) and reinforced by JNIM elements operating from Sahelian-linked forest sanctuaries. Shared arms supply chains, training exchanges and joint operations could transform banditry from criminal violence into full-spectrum insurgency if unchecked. Nigeria’s past experience with Boko Haram demonstrates the cost of dismissing such convergence as isolated or exaggerated.
Military operations have succeeded in degrading bandit camps in several corridors, but the absence of immediate governance has allowed violence to recycle. Clearing operations not followed by permanent security presence, functional courts, reopened schools, healthcare and markets leave vacuums that criminal actors quickly refill. Bandits and other criminals thrive where state authority is episodic rather than continuous. Security victories without governance consolidation merely displace violence spatially and temporally.
Therefore, Nigeria must urgently reset its approach by formally adopting threat differentiation, choking financial lifelines, regulating community defence structures, and ensuring intelligence-led, precise enforcement against high-risk criminal networks. Dialogue, they say, must be selective, conditional and embedded within formal disarmament and reintegration frameworks not deployed as a moral reflex.
Above all, the state must reclaim narrative control by defining banditry clearly as organised criminal violence, not a sociological misunderstanding. As one senior official put it, “Banditry escalates where sentiment overrides strategy. The cure begins with honesty.”
Without that honesty, Nigeria risks allowing a violent criminal economy to entrench itself deeper into the country’s security architecture at a cost measured not just in money, but in lives, legitimacy and national cohesion.
How misdiagnosis, narratives are fuelling Nigeria’s banditry escalation
News
ISWAP kills 10 JAS fighters in Kukawa as rivalry clashes escalates
ISWAP kills 10 JAS fighters in Kukawa as rivalry clashes escalates
By: Zagazola Makama
No fewer than 10 fighters of the Jama’atu Ahlis Sunna Lidda’awati wal-Jihad (JAS) were killed on Jan. 8 during a night attack by the rival Islamic State West Africa Province (ISWAP) at Dabar Ledda, within the Doron Naira axis of Kukawa Local Government Area (LGA) of Borno State.
Security sources told Zagazola Makama that ISWAP fighters launched a surprise assault on a JAS checkpoint, locally referred to as an Irasa, in the Dabar Ledda area, overwhelming the position after a brief but intense clash.
Sources familiar with developments in the area told Zagazola Makama that the attack ended decisively in ISWAP’s favour, with about 10 JAS fighters killed. Following the operation, ISWAP elements were said to have withdrawn swiftly to their major stronghold located between Kangarwa and Dogon Chuku, also within Kukawa LGA.
Both group has, in recent years, focused on degrading each other’s capabilities in an attempt to consolidate control over key corridors around Lake Chad as well as Sambisa Forest.
However, the latest clash is expected to trigger a violent response. Intelligence reports suggest that JAS leadership, acting on directives allegedly issued by Abu Umaima, has ordered mobilisation of fighters across the northern and central parts of the Lake Chad region of Borno (LCRBA) in preparation for retaliatory attacks.
The planned counter-offensive could lead to an upsurge in large-scale attacks in the days and weeks ahead, particularly around the Kangarwa–Dogon Chuku corridor, an area that has witnessed repeated factional battles due to its strategic value for logistics, recruitment and access routes.
While the infighting has historically weakened Boko Haram/ISWAP overall cohesion, Zagazola caution that intensified clashes often come at a heavy cost to civilians, as armed groups raid communities for supplies, conscripts and intelligence. Kukawa LGA, already battered by years of insurgency, remains highly vulnerable whenever such rivalries escalate.
ISWAP kills 10 JAS fighters in Kukawa as rivalry clashes escalates
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