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SOUTHERN BORNO STATE WHERE RELIGION AND ETHNICITY TEAR AN OPPRESSED PEOPLE APART.By:A.G.Abubakar
SOUTHERN BORNO STATE WHERE RELIGION AND ETHNICITY TEAR AN OPPRESSED PEOPLE APART.
By:A.G.Abubakar
The Ubuntu which is a Zulu philosophy of unity of purpose doesn’t seem to hold among the ethnic nationalities of Southern Borno. The philosophy is rendered as “Umuntu, Ngumuntu, Ngabuntu” which literally translates as “i am because we are”, or put differently to mean ” a person is a person through other people “. The import of both underscore the importace of unity of purpose among people in forging progress. This spirit of togetherness has but vanished among the people, as they pull in different directions, at a time they needed to turn the socioeconomic and political fortunes of the region around. No thanks, to ethno-religious factors and the inequitable manner succussive state governments treated the zone.
The present version of Borno State was created in 1991 after Yobe was curved out. Before then it was part of the defunct North Eastern State, comprising today’s Adamawa, Bauchi, Taraba, Gombe and Yobe states. The North East State was highly diverse in terms of faiths and ethnicnationalities. Maiduguri, the then state capital was a laid back and accomodating metropolis. Non of the ethnic groups namely; Fulani, Hausa, Bachama, Mumuye, Tera, Mandara, Tangale, Marghi, Bolewa, Babur, Bura Chibok ,etc tried to lord it on each other.
The Kanuri power was diluted. Across the state too Muslims, Christians and the various ethnic groups that made up the state (NE) lived in peace with minimal distrust. People like Minso Gadzama, Azi Nyako, Bello Kirfi, Abubakar Umar, Maina Waziri, Ibrahim Biu, Gujbawu, Yerima Balla, Shehu Awak, etc were collectively united in moving the NE state forward.
A spirit that resonated with Borno state’s current mantra thus becoming the “Home of Peace and Hospitality”; a mantra, now turned on it’s head, so it seems. Three decades down the line Borno State had turned out to be one of the most inequitable in the Nigerian federation. The state as configured in 1991 gave the muslim Kanuri absolute dominance that literally made smaller ethnic groups and the Christian religion punching bags. With a reduced surface area the Kanuri is able to exert absolute political and economic control over the rest with impunity. This, they do through both tacit and overt policies including divide and rule along fault lines such as ethnic, religious differences and cultural affinity.
The overt discriminatory policies started with the late Musa Dagash’s circulars nos.CSC/2/89, Ref: BO/CSC/459/5.2/1 of 17th April 1989 and CSC/3/89, Ref:BO/CSC/459/S.15/5 of 21st April 1989 respectively. The import of the circulars was to place embargo on the recruitment and promotion of Southern Borno indigenes in the the Borno State service. Their crime was that they came from the wrong region, besides they were considered “too many” in the civil service which called for decimation. Dagash then was incharge of the State’s Civil Service Commission.
The discriminatory practice didn’t stop there, as successive governments in the state found it difficult to equitably include Southern Borno people in state nominations for Federal appointments. People from the zone have to struggle on their own or through friends to secure places. Nominations for appointments as ambassadors, Chairmen and/or board memberships are exclusive preserve of the Kanuri.The attrition or the blocking tactics didn’t end with appointive opportunities; this has been extended to religion especially the non Muslim folks. Government’s posture towards the non Muslim community in state has become a source of concern for lovers of the state and her future. Today, the state would find it expidient to train Arabic teachers but not CRK.
Government too could provide state resources in support of mosques/Islamiyya but did so minimally for non Muslim worship centers. And in matters of career progression, non Muslim folks in the state civil service are not having it easy, compared to their Muslim counterparts from the same South. These and many more are sure recipes for instability, given the centrality of religion and ethnic identity in the lives of our people. Unfortunately in their quest for redress the Christian faithfuls tend to elienate the very southern Borno Muslim brothers, they should ordinarily join hands with, through omissions or commissions. First they overlook historical realities. Realities of inter and intra ethnic interactions across Southern Borno and indeed the Kanuri nation. Second, Islamic values have a binding characteristics that shape perception among the faithfuls. They see themselves as one Ummah. Thus it becomes naive to expect equal levels of reaction or despair among the Muslim and Christian groups in Southern Borno regarding the government’s widespread inequalities.
For a fact, Muslims from the South may not be faring any better but the religion and cultural affinity have numbing effect, especially when they stretch far back in history. The relationships among some of the groups predate the 19th century Islam (in action) and Christianity in parts of Borno during the 1920s. Early Churches include the CBM established in Garkida and then Waka in 1927 under the defunct Borno province. was in 1923 and came to Waka in 1927.
It is therefore obvious that the feeling may not be the same in terms of intensity. In specific terms, the Marghi (Damboa), the Mandara, the Babur enclave of Babur-Bura, the Tera, and the Fulani (in their midst) may feel less grudge towards the Kanuri. Not so good a development but that is the reality. Realities that should be born in mind in building a united front in the South in checkmating the powers that be, from the continued exploitation of this fault lines. The reality of Southern Borno is not a black and white issue which calls for contextual appreciation of the challenges. Internal wrangling, name calling and aggression as a strategy can only be counterproductive. Referring to each other as being slaves to the status quo, sycophants, sell outs, ignorant, enemies of progress for not sharing a stand amounts to shooting oneself in the foot. Worse still, the defeatist attempt by some elite Christians to railroad Borno South into the Middle Belt region.
The frustrations may be justified or even palpable, but it’s a defective strategy. For, it will solve one problem especially the Christian faithfuls but constitute a new challenge for their Muslim brothers (the unwilling co-travellers) in the new environment in all its complexities. The way forward is for the christian South to appreciate its relative size which is about 15 to 20 percent of the state population. It can not therefore force its way through.
The faithfuls should engage and educate/ engage the ethnic minority and Muslim brothers to collectively rise against marginalisation and uneven development in Borno State. Building such a consensus however requires being realistic and open, away from wishful thinking and blackmail. The current posture by some to the effect that ” you are either with us or against us” doesn’t help much. Peculiar problems born out of injustice should be presented and treated as such; and brought into sharper focus and context.
The battle requires numbers and a critical mass as such everyone counts.The Muslim and the Christian, the informed and the uninformed, the wise and the foolish, the enlightened and the unenlightened, the educated and the uneducated, all have a place. The reality is, they are not only in the same boat but are facing the same storm! They will have to depend on each other to prevail. Let’s all come clean. agbarewa@gmail.com
SOUTHERN BORNO STATE WHERE RELIGION AND ETHNICITY TEAR AN OPPRESSED PEOPLE APART.
By:A.G.Abubakar
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Funding of Politics with State Funds: ActionAid Demands Impeachment of Governors Found Culpable
Funding of Politics with State Funds: ActionAid Demands Impeachment of Governors Found Culpable
By: Michael Mike
Human rights and anti-poverty organisation, ActionAid Nigeria, has called for the immediate impeachment of any governor found guilty of using state resources to fund political campaigns ahead of the 2027 general elections.
The organisation made the demand in a statement issued on Tuesday in Abuja by its Country Director, Andrew Mamedu, following growing public concerns over alleged movement of huge sums of money by some political actors for campaign-related activities.
ActionAid Nigeria said the allegations have raised serious questions about the source of the funds allegedly being deployed for political mobilisation and consolidation of power ahead of the next election cycle.
Mamedu described the reports as disturbing and unacceptable, especially at a period when millions of Nigerians are grappling with economic hardship, rising inflation, insecurity, unemployment and worsening living conditions.
According to him, it would amount to a grave abuse of public trust if state resources meant for governance and development were diverted for partisan political purposes.
“It is appalling that at a time when Nigeria is drowning in debt, workers are struggling with the rising cost of living, public hospitals are underfunded, schools are collapsing, insecurity is spreading, and millions of Nigerians are battling hunger and extreme economic hardship, that any suggestion of public resources are being diverted or deployed for political campaigns,” he stated.
The organisation stressed that governors were elected to serve the people and not to convert state resources into what it described as “political war chests.”
ActionAid Nigeria challenged governors and political actors allegedly linked to the claims to publicly explain the source of the funds being used for political activities, insisting that Nigerians deserve transparency and accountability.
The group further urged anti-corruption agencies, including the Economic and Financial Crimes Commission and the Independent Corrupt Practices and Other Related Offences Commission, as well as State Houses of Assembly, to commence immediate investigations into the allegations.
According to the organisation, any governor found culpable should face impeachment, prosecution and recovery of diverted public funds.
“Any governor who diverts public resources for political campaigns has violated public trust and abused the mandate given to them by citizens. Such individuals should not remain in office,” Mamedu said.
He warned that unchecked misuse of public resources could weaken democratic institutions and create an unfair political environment where incumbents enjoy undue advantage over other contestants.
The organisation also noted that while political parties have the right to organise campaigns and raise lawful support, such activities must not involve public funds, government assets or state institutions.
ActionAid Nigeria cited countries such as the United Kingdom, United States, Canada, Germany and South Africa as examples where strict accountability measures exist to prevent incumbents from using state resources for partisan political activities.
The organisation called on citizens, civil society groups, journalists, whistleblowers and anti-corruption advocates to remain vigilant and expose any suspicious use of public resources for political purposes ahead of the 2027 elections.
ActionAid Nigeria maintained that safeguarding democracy and protecting public resources must remain a collective responsibility of both institutions and citizens.
Funding of Politics with State Funds: ActionAid Demands Impeachment of Governors Found Culpable
News
Execution Discipline Will Define Tegbe’s Agenda for Nigeria’s Power Sector-
Execution Discipline Will Define Tegbe’s Agenda for Nigeria’s Power Sector-
By: Adeola Labzy
When the Minister-Designate for Power, Joseph Olasunkanmi Tegbe, told the Nigerian Senate that there was “no quick fix” to Nigeria’s electricity crisis, the statement stood out for departing from the familiar rhetoric that has long shaped public conversations about the sector. In a country where ambitious declarations on power reform have often generated headlines faster than measurable outcomes, Tegbe’s remarks offered an early signal of a different leadership posture, one anchored less on spectacle and more on execution.
This matters because Nigeria’s power sector has spent decades trapped in cycles of overpromising and institutional under-delivery. Successive reform efforts have come with bold projections, aggressive timelines, and repeated assurances. Yet the sector continues to struggle with liquidity constraints, weak market confidence, transmission vulnerabilities, collection inefficiencies, infrastructure deficits, and operational instability. Over time, the deeper casualty has not only been electricity supply, but institutional credibility.
Against that background, Tegbe’s emphasis on transparency, execution discipline, and operational realism should be read as a useful starting point, not a completed achievement. Nigeria’s electricity market does not suffer from a shortage of reform language. The problems are already well known to policymakers, operators, investors, regulators, and consumers. What has consistently undermined progress is fragmented implementation, weak accountability, poor coordination across the value chain, and the absence of sustained commercial discipline.
In that sense, Tegbe’s early posture appears calibrated toward restoring confidence in the system’s ability to execute before pursuing grand transformation narratives. This is particularly important in a sector where investor confidence, market liquidity, and operational stability are deeply interconnected. Markets respond not merely to ambition, but to predictability, governance credibility, and measurable execution. Each part of the value chain affects the other. Generation without evacuation capacity creates waste. Tariff reform without metering creates distrust. Investment without payment discipline weakens confidence. Policy statements without visible milestones deepen cynicism.
Financial sustainability will be one of the defining pillars of any credible reform effort. For years, the electricity market has operated within a fragile commercial structure marked by accumulated debts, subsidy pressures, payment shortfalls, collection gaps, and uncertainty over cost recovery. The long-term viability of the sector depends not only on expanding infrastructure, but on restoring commercial discipline and rebuilding confidence in the market itself.
This is where transparency becomes strategically important. Transparent reforms reduce uncertainty, strengthen accountability, and give investors, operators, consumers, and policymakers a clearer basis for judging progress. In practical terms, transparency is not merely a governance principle; it is an economic stabilisation tool. It can help rebuild trust in tariff decisions, improve confidence in sector data, and create a more disciplined environment for investment and performance monitoring.
Equally important is execution discipline. Infrastructure projects rarely fail only because funding is unavailable. Many fail because coordination weakens, procurement becomes opaque, implementation drifts, and accountability is diluted. In the power sector, credibility will not be rebuilt by rhetoric alone. It will require visible, measurable, and sustained improvements in the operating system of reform.
Nigeria’s power sector does not require another cycle of exaggerated optimism followed by institutional disappointment. It requires leadership capable of confronting difficult realities honestly while building a credible pathway toward operational stability, financial sustainability, and long-term reform credibility.
That is why Tegbe’s insistence on transparent reforms and execution discipline is important. Its significance will not lie in the statement itself, but in whether it becomes a governing method. In a sector where credibility has become almost as scarce as stable electricity, restoring confidence in governance may be the first and most important reform of all.
Adeola Labzy writes from Abuja, Nigeria.
Execution Discipline Will Define Tegbe’s Agenda for Nigeria’s Power Sector-
News
Troops Intervene in Farmer-Herder Clash in Riyom, Recover 37 Sheep
Troops Intervene in Farmer-Herder Clash in Riyom, Recover 37 Sheep
By: Zagazola Makama
Troops of Operation Enduring Peace (OPEP) have intervened in a farmer-herder clash in Riyom Local Government Area of Plateau State, rescuing the injured parties and securing livestock pending peaceful resolution of the dispute.

Security sources Zagazola Makama that the incident occurred at about 2:00 p.m. on May 11 at Potok Fongon village in Ganawuri District of Riyom LGA.
The sources said troops of Sector 6 OPEP deployed at Ganawuri responded swiftly following reports of a clash between a farmer, Mr Fon Gehgeh, and a herder, Mr Usman Iliyasu, over alleged grazing on farmland.

According to the sources, troops arrived at the scene and found both men with varying degrees of injuries sustained during the altercation.

The victims were immediately evacuated to the Primary Health Centre in Ganawuri for medical treatment.

The troops also recovered 37 sheep belonging to the herder and moved them to a safe location pending amicable settlement of the dispute by relevant authorities and community leaders.

Security officials said efforts were ongoing to ensure peaceful resolution of the matter and prevent escalation of tensions within the community.
Troops Intervene in Farmer-Herder Clash in Riyom, Recover 37 Sheep
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