Opinion
OPINION: WHY THE NORTHERN IDENTITY AND UNITY GO BEYOND PERCEPTIONS.
By: A G Abubakar
The fact that the North has been in turmoil for the past two and a half decades is no news. Kids born in the dawn of the troubled region may not understand that the North used to be the most peaceful, stable, and very accommodating region of the country. Quiet a far cry from its current toxic ethno-religious and economic relations, driven largely by self-serving political interests and religious bigotry. Narratives that discounted the North’s geography, historical experiences, and the interconnectednes of the diverse groups that shaped its uniqueness.
The North may be going through rough time, but the potential to pull itself from the brink is in no doubt. Already, some soul searching and open engagements about the future are gaining traction across the board. The growing narrative is that the North’s destiny lies in its hands. It has to take the lead in finding the needed solutions. Though some engagements could, at times, be venomous, it is better than continuing to be in a state of denial. Other silver linings on the horizon include a growing tech-savvy and entrepreneurial base among the young generation and Arewa-centric Civil Society Organisations (CSOs) all rising to the occasion, especially the challenges in governance in the region.
How The Rot and Change of Perception May Have Set in
Years of bad governance with its concomitant socioeconomic challenges may have turned the peoples of the North on each other. And, that’s understandable. The logic is simple. Since the phenomenon of socioeconomic deprivations are invisible, the natural instinct is for victims to start interrogating the causes outside themselves. The range of “suspects” could include the next tribe, ethnic group, religion, and even political formation. In the circumstance circumstances, words are taken out of context, actions are misinterpreted, misunderstanding ensued, and conflicts get easily ignited. Nothing unites like a performing economy in a diverse setting.
A once upon a harmonious way of life, has given way to a vicious cycle of conflicts. Opportunists in the form of third parties, politicians, pastoralists, and preachers soon took advantage of the resultant cracks; widening them further. Where pastures and water are available in abundance, like in the Benue enclave, the conflicts could be largely triggered between herders and farmers over access, process, and potential farm infringement. Since farming and pastoralism, as occupations, are practiced by distinct groups, the strained relationship tends to easily acquire religious or tribal colourations, e.g, Tiv/Christian farmer vs. Fulani/Muslim herder. A purely economic calling is fought on the ethno-religious front.
It is this poorly managed economic relationship that has been fueling the crisis in such places as Plateau, Taraba, Adamawa and Borno, Niger, Kogi, Kaduna, and Nasarawa states. With the economic divisions firmly entrenched, politicians step in to form an electoral capital out of the people’s fears, apprehensions, and sentiments. They invoke the message of “us against them” or them” against us.” Words and expressions like, “we got to stand up for our rights,” “it’s our land, and we are ready to defend with the last drop of our lives,” “so vote for us to free yourself from domination,” soon rent the air.
Then comes the clerics, who interpret the fault lines (bad governance, economic deprivations) as divine punishment for transgression. They position themselves to redeem the situation by harvesting and promoting to widening their bases. Thus, fueling the divisions further. Bad governance, a man-made phenomenon, dressed as religious and/or ethnic pursuits constitutes the Northern challenge. A development that is likely to continue into the foreseeable future because of the increasingly poor capacity to manage the region’s diversity. This is as constituent parts of the region behave as if they existed mutually exclusive of each other in history, with requisite narratives in support of the perception.
The Common Historical Experiences and Antecedents
Fortunately, the challenges of unity are redeemable given the long-standing shared values and outlook shaped by both geography and historical experiences. History tells that the maze of relationships and unity among peoples of the North were predicated on three epochs and three (3) layers of common experience in descending order. They include:
the Colonial era (1900-1960), >pre-Colonial periods of the:
(i) Hausa City-states (1359-1808),
(ii) Kwararrafah Empire (14th Century-1840),
(iii) Kanem-Borno Empire (1376-1902),
Sokoto Caliphate, (1804-1904).
The empires of Borno, Kwararrafah, and the Hausa City-states existed side by side for centuries, though with fluid boundaries. The City-states were seven in number. They had no central authority and were united only by the Hausa language and some common cultural practices. The City-states comprised Daura, Katsina, Kano, Gobir, Rano, Zazzau (Zaria), and Biram (Hadeja) (Bala Usman, 2006).
Except for the Hausa City-states, too, the compositions of the Kwararrafah, Kanem-Borno, the Sokoto Caliphate, and the Colonial North were very diverse in terms of ethnicity and culture. The City-states of the time cover today’s Hausa land. The loosely organised Kwararrafah comprised present day’s ethnic nationalities like Tiv, Idoma, Igala, Nupe, Gbagi (Gwari), Babur, Bolewa, Jarawa, Jukun, Angas, Zuru, Atyyap, Zuru, (Dakkarawa) and many more.
The fact of occupying the same geographic space was more or less a “fait accompli” in making the diverse groups to deal with each other in matters of both peace and conflicts. A sort of, for better or for worse. During times of peace, they exchanged goods and services (trading), just as conflicts were rife as well. Geography could therefore be considered as providing the first and also natural context for a common experience among the diverse Northern groups. The Jukuns and their allies, for instance, traded with the Zazzau, Kano, and Katsina for a long time. They equally waged wars of supremacy against each other. According to the Kano Chronicle, the Jukuns at certain periods controlled Kano’s surroundings. Those interactions certainly entailed subtle exchange of cultures and traditions. The Jukun influences are still visible in some Karaye communities of Kano. According to Fremantle, J.M, a historian on Kwararrafah, the entity’s influence also extended to such places as Kano, Katsina, Borno, the lands of Igala, Idoma, Igbira and others, in between.
Within the Kwararrafah itself, groups like Nupe and Igala shared some historical ties through an Igala prince, Tsoede, who was believed to have founded the “original” Nupe kingdom. This was, as the Nupe interacted (war and peace) with the Katsinawa to the North. The Nupe also was a defining fortress for the North to the West, where it created a buffer zone that extended as far as Offa. Nupe was actually destabilised and, on occasions, sacked Offa between 1448 and 1567. Today a Fulani dynasty is one of KinNupe ruling families.
The Igala did a similar job to the South where they fortified northern fringes of Igbo land with North. They networked with their neighbouring Idoma cousins to the north-east, up to the Tiv, Gbagi, and Jukun enclaves. The legendary Queen Amina (1533-1610) of Zazzau (Zaria) died and was buried in Okpachala Ogbagba, a community near IdahIgala land after a failed expedition.
The Jukun group had a close, though at times, checkered relationships with inhabitants of the northeast. It engaged in a couple of wars with Kanem Borno, just as both of them engaged other parts of the Hausaland at different times. It was like a merry-go-round in an interdependence relationship during which person-to-person as well as commercial interactions ensued. At no time, therefore, did the groups – majority or minority – operate exclusive of one another.
The historical relationships continued until the arrival of Dan Fodio, the Fulani Islamic reformer on the scene. A part of the second layer of regional experience. He was able to bring a huge cross section of the North under his Islamic Caliphate called the Sokoto Caliphate. About thirteen flag bearers of the Caliphate were appointed across the region to propagate and safeguard the theocratic message of “purifying” the practice of Islam as a way of life. This experience, to a large extent, has had an impact in shaping the Northern muslim outlook, irrespective of ethnic or cultural backgrounds.
Then came the third wave; the colonialists who declared the region a British Protectorate. They went on to revoke the charter of the Royal Niger Company and formally imposed the British rule. That was in 1900 and it marked the formal beginning of the colonial period in Northern Nigeria. The administration dislodged the Sokoto Caliphate in1903. Thereafter, Western education was introduced along with Christianity, largely in the non-Muslim areas of the region. Like in the case of Islam, the new phenomena (western education and Christianity), added another layer of common values over the North; that impacted the lives, relationships and worldview of the region as well. Call it modernity.
The post-Colonial era saw the Sardauna, Ahmadu Bello, at the helm of affairs as the premier of defunct Northern Nigeria. He was able to use the experience of the Colonial Administration (extension of the third wave) to galvanise and unite the region into a cohesive entity.
Using an all-inclusive team and appropriate policy frameworks, based on the principles of one North, one people, and one destiny.
The Northern government’s cabinet composition and its holistic development policy remain a model to date. The engine room of the Administration of the Time included David Lot, Peter Achimugu, G.U.Ohikere, Hassan Lemu, Michael Audu Buba, Dr. R.A.B.Dikko, Aliyu Obaje, Rwang Pam, Jolly Tanko Yusuf, Audu Obekpa, Abdulrahaman Okene, Tanko Kuta, Muhammad Ribaɗu, Isa Koto, Sunday Awoniyi, Ibrahim Biu, Sir Kashim Ibrahim, Ahmed Talib, Aliyu Makaman Bida, J.A. Aberigbe, Ahmed Talib, Bukar Shuaib, Mahmud Jega, Yahaya Gusau, Isa Kaita, Patrick Dokotri, Ahman Pategi, etc. It was also alleged that the Sardauna was fond of Chukwuma Nzegwu, fondly referred to as Major Kaduna. The names of the Sardauna’s team are indicative of both ethnic and religious backgrounds. For sure inclusiveness couldn’t look any better!
The development process was very equitable and strategic. Capital projects were distributed across the region. There was no attempt to skew infrastructure to individual’s enclaves. Some of the region’s infrastructure at the time include, College of Agriculture, Kabba, Secondary Schools in Dekina, Bida, Keffi, Okene. A University College (now ABU, Zaria) and Agricultural Research Centre, both in Zaria and also a Veterinary School Vom, Jos. Forest Reserves and Plantations were established in Mokwa, Falgore, and other places, including the first irrigation scheme in the North at Yau, in the Chad Basin region of Born. Non was sited in Rabah, Sardauna’s home town. Neither also went to Gusau, Kaita, or Jega, the place of origin of some of his right-hand officers.
The efficacy of mutual accommodation and tolerance on the North’s unity had been profound, especially in the realm of inter-ethnic relations. The Tiv and Fulani fable of “Mun ci” (we have eaten, the cow you left in our care), the Kanuri and Fulani are joke-mate, too. So are the Gobirawa and Yoruba, the Babur and Bolewa/Karaikarai, Kanawa and Zagizagi, etc, all signifying historical cordiallity
Some Of The Contemporary Realities
History tells that many famous families across the North were actually guests at some point, and they became fully integrated into their hosts’ communities without qualms. Sometimes of the famous settler-to-indegines families include the Yakasais, Abachas, Shinkafis, Bawa Garbas, Chanchangis, Tofas, Musa ‘Yar aduas, etc
The Shinkafi brothers, Umaru and Mamuda, from Gashua, in today’s Yobe State, were Marafan Sokoto and Zamfara State governor, respectively.
H.E. former state governor Shekarau, allegedly has links with the North East enclave. He became a governor in the Kano state and currently a Sardaunan, Kano.
The Wazirin Katsina, Ibrahim Ida’s family is believed to be of Igala extraction, allegedly too. He now holds sway in Katsina royal palace.
Elder statesman, Tanko Yakasai, Jukun has represented Kano in Federal Legislature, Executive Council, and now a respected elder in Kano.
The Bashir Tofas and the Abachas are, for instance, the first exclusively-Hausa-speaking generations of their Kanuri families in Kano. Their parents came to Kano as Kanuri merchants. Hon. Shehu Bawa Garba that represented Kaduna North in the State House of Assembly is Bura from Garkiɗa, Adamawa, while the scions of Ahmadu Chanchangi who are now power brokers in Kaduna are of Jukun origin from Taraba. Currently, one Hon. Nelson Chukwu Cyprian Len represents Nguroje Constituency in Taraba State House of Assembly. His story is similar to that of Tudun-Wada-born Comrade Shehu Sani, who became a Senator representing Kaduna North between 2015 and 2019, belonging to one of the tribes of Niger State. In 1961, Ibrahim Imam of Borno Youth Movement (BYM) contested and won an election to represent Tiv District in the defunct Northern House of Assembly.
Today, the ruling dynasty in Lafiya, Nasarawa state is Kanuri, just as one of the three or so families in Zazzau remains Kanuri too. Ja’afaru ɗan Ishaku was the 26th Emir of Zazzau and the 9th in the Kanuri dynasty.
The Bachama (Bwatiye) people of Adamawa (North East) are believed to come from Gobir (North West) before settling at the banks of river Benue. A mutual exchange of goodwill still thrives between the two groups especially during respective traditional leadership installations. Their immediate neighbours in Borno especially the Babur and Bura share a lot of traditions with the Jukun and Gbagi peoples. The royal totem or insignia of Crocodile is held in reverence in the palaces of Aku Uka of Wukari and Emir of Biu. This is regardless of the fact that the Biu ruling dynasty is believed to be of Kanuri and Mandara origin. The Gbagi that shares boundaries with parts of Kebbi share the tradition of carrying load on the shoulder instead of head with the Babur of the North East. Both have culinary culture that includes mbuli and machikle (a fermented and unfermented food leftover) that are at times consumed with garden eggs.
Musa ‘Yar Adu’a Snr (1912) the father of Shehu and Umar was of Kanuri extraction as well. His mother a Katsina princess was married to a Kanuri Islamic scholar. That was during the reign of Muhammad Dikko, 1906 to 1944. Umaru ended as a president of the Federal Republic.
With all the historical mix and antecedents on how the Northern region and its peoples evolved as an entity, the narrative to effect that it never was a distinct sociocultural mosaic or tapestry, might just be a self-serving one. For sure, the Northern unity may not be a perfect entity, but then, no unity is. Nations and regions remain work in progress. The trouble with the region has to do with decades of mismanagement and poor sense of proportion on the part of successive leaderships.
Literally, bad governance, that has created a high sense of disaffection, disillusionment and disharmony across the region. Nothing disunite people like deprivations, and Northerners are grappling with this phenomenon more than ever before. It’s a region simply not working. Things have to change. Fortunately, this reality is gaining traction across the the North despite the call from some quarters that it needs to be dismembered, which is a jaundiced perception.
Keeping It Together Is Still The Way To Go
Truth was, should the North get dismembered, every successor component part shall have the old North in it. The lines demarcation may seem clear in the head but the reality shall be the opposite. Let the factors that are causing the ill feelings, which are basically two, be addressed. They are; justice and equity across ethno-religious divide and the adoption of a general sense of proportion in governance at all levels.
The followership too needs to be better informed. Ignorance plays a huge part in the challenges across the North. The task may be onerous but it is feasible. The Northern family is a by-product both geopolitical and historical realities than myths. Let the North shall rise again.
A.G.Abubakar agbarewa@gmail.com
Opinion
Disambiguating Jurisdictional Boundaries of Federal and State Governments in Electricity Regulation

By Emmanuel Ukera, Esq
The enactment of the Constitution of the Federal Republic of Nigeria (CFRN),1999 (Fifth Alteration) (No.17) Act,2023 and the Electricity Act, 2023 which paved way for full devolution of intra-state electricity regulatory powers to state governments have stirred up a lot of contestations amongst stakeholders than ever imagined.
The bone of contention appears rooted in the misconception amongst stakeholders regarding the extent of the regulatory powers available to state governments under the current multitier regulatory regime recognized by the CFRN (Fifth Alteration) (No.17) Act,2023 and the EA,2023. One of such misconceptions which has gained traction in the media is that the recent constitutional alteration and the consequent enactment of the EA, 2023 have for the first time devolved electricity regulatory powers to sub-nationals to the extent that the newly established State Electricity Regulatory Commissions (SERCs) can now regulate ( in all its ramifications), electricity generation, transmission and distribution activities within state boundaries to the exclusion of the Nigerian Electricity Regulatory Commission ( NERC), which hitherto regulated electricity activities nationwide.
Relatedly, there are those who are of the strong opinion that under the current legal regime, power plants located within state boundaries should fall under the overriding regulatory powers of SERCs including full takeover and control of the eight (8) power plants now operated by the eight successor generating companies (GENCOs) that emerged after the conclusion of privatization in 2013.
It has also been argued that the EA,2023, is an iniquitous and needless piece of legislation which has abolished cross-subsidization and provided the framework for promotion of energy inequalities especially considering the disproportionate distribution of electricity infrastructure between the northern and southern states of Nigeria.
The instant intervention seeks to disambiguate the jurisdictional boundaries of the SERCs and NERC under the current legal regime and shed light on recent debates.
To fully understand the jurisdictional confines of the two levels of governments regarding electricity regulation in Nigeria, it must be stated that the Constitution of the Federal Republic of Nigeria, 1999 (as altered) and the Electricity Act, 2023 constitute the primary sources of electricity law in Nigeria currently. Furthermore, there are other federal enactments that must be taken into consideration when discussing the regulatory powers of the two levels of government.
These include the Standard Organization of Nigeria (Establishment)Act which is the general legislation on national technical standards; Federal Competition and Consumer Protection Commission Act which is the general legislation on competition, consumer protection, and anti-trust; Climate Change Act ,2021 which deals with climate change mitigation and adaptation bearing in mind Nigeria’s international commitment to climate change; Water Resources Act, CAP W2, Laws of the Federation of Nigeria (LFN) ,2004 which regulates the planning, development and use of water resources that affects more than one state; National Environmental Standards and Regulations Enforcement Agency (Establishment) Act; and the Environmental Impact Assessment Act, CAP.E12, LFN,2004 which are relevant in the area of environmental impact of electricity projects or related activities in the power sector. Additionally, licensed electricity entities operating under the regulatory purview of state regulators are expected to comply with extant federal enactments on company income tax, personal income tax and value added tax etc .
The above, amongst others constitute the gamut of laws that are critical in disambiguating the legislative and regulatory competences of the two levels of government in Nigeria on the issue of electricity and should be well understood by key players in the power sector.
With respect to the powers of the two levels of government under the Constitution, one must recall that prior to 1999, the business of electricity generation, transmission and distribution was for decades under the sole control of the defunct National Electric Power Authority (NEPA) as a vertically integrated monopoly.
The defunct NEPA operated a redial national grid system comprising of on-grid power plants, high voltage transmission lines and distribution lines through which electricity albeit epileptically was supplied to Nigerian nationwide without regard to geographic boundaries of state governments.
This integrated high voltage system of interconnected generation plants, transmission lines, substations and related facilities crisscrossing states of the Federation and beyond that was operated by NEPA as a unified network is what is essentially referred to as the national grid system.
However, following the promulgation of the CFRN,1999, electric power was included as an item on the concurrent list. In this regard, item F, paragraphs 13,14, and 15, Part II, Second Schedule to the CFRN,1999 (“the Constitution”) defined the legislative competence of the respective levels of government regarding electricity.
The implication of the aforementioned constitutional provisions is that, since 1999, state governments were at liberty to invest in electricity within their domains including the power to set up of state grids and regulate intra-state electricity where they possess the wherewithal. No state government took advantage of this constitutional provision either due to lack of the political will or some other inexplicable reasons.
It is, however, important to note that prior to constitutional alteration in 2023, the powers of State Houses of Assembly to legislate on intra-state electricity generation, transmission and distribution activities was greatly impeded by the restriction under paragraph 14 (b), Part II, Second Schedule to the Constitution “to areas not covered by the national grid system within that State”.
It was this restrictive phrase “to areas not covered by the national grid system within that State” that was essentially deleted through the enactment of the CFRN,1999 (Fifth Alteration) (No.17) Act,2023. According to the long title to the CFRN,1999 (Fifth Alteration) (No,17) Act,2023, the constitutional alteration was intended to “allow states to generate, transmit and distribute electricity in areas covered by the national grid”…. What is apparent from the foregoing is that it is not correct to say that the CFRN,1999, (Fifth Alteration) Act (No.17) Act,2023 for the first time transferred “electric power” from the exclusive list to the concurrent list as it is often reported in some sections of the media. Electric power was an item in the concurrent list to the CFRN 1999 and remains so even after the said constitutional alteration of 2023.
What the CFRN,1999 (Fifth Alteration) (No.17) Act,2023 did is to simply delete the inhibitive words “to areas not covered by the national grid system within that State” to allow state governments legislate on and regulate intra-state electricity activities and most fundamentally “generate, transmit and distribute electricity in areas covered by the national grid” as expressly stated in the long title.
In other words, the constitutional alteration was not aimed at empowering state governments to embark on far reaching regulatory measures that would conflict or undermine the regulatory powers of the Nigerian Electricity Regulatory Commission (NERC) such as taking over NERC licensed on-grid power plants, setting tariffs or slashing tariffs for electricity procured through the National Wholesale Electricity Market(NWEN) or regulation of other activities on the national grid .
The constitutional alteration was primarily intended to promote investments within state boundaries without being inhibited by the presence of the national grid or component of it within such state boundaries.
In simple terms, by virtue of this constitutional alteration, state governments can now embark on embedded generation, mini-grids, licensing and regulation of independent electricity distribution networks (IEDNs) and independent electricity distribution network operators (IEDNOs), and even set up state grid even if such activities have bearing on the national grid.
Unfortunately, most state governments have since focused on issuing controversial regulatory measures that will throw the Nigerian Electricity Supply Industry (NESI) in disarray and put the state regulators at cross-purposes with NERC instead of taking initiatives that will boost investments and ultimately improve electricity access to their citizens, the latter being the primary intendment of the constitutional alteration.
Furthermore, the powers of state governments to legislate on and regulate intra-state electricity activities without being inhibited by the presence of the national grid as recognized by the CFRN (Fifth Alteration) (No.17) Act,2023 must be understood against the preeminence powers of the federal government to ” make laws for the Federation or any part thereof with respect to — electricity and establishment of electric power stations, generation and transmission, damming of water for electricity generation, cross-border electricity trading and distribution, promotion and establishment of the national grid system, regulation of right of any person to use, work, operate any plant, apparatus, equipment or work designed for the supply or use of electrical energy as provided under paragraph 13 (a)(b)(c)(d)(e)and(f) part II, Second Schedule to the Constitution all of which remains unaffected by the recent constitutional alteration.
The implication is that it will amount to constitutional infraction for any state government to set or approve parallel technical standards and operational codes or set up an agency for enforcement of technical standards under the guise exercising intra-state electricity regulatory powers.
Similarly, while state governments are at liberty to invest around the national grid presence within their state boundaries, in deference to the powers of the federal Government to regulate the national grid system as indicated above, any investment around the national grid including activities, transactions and services that have bearing on the national grid system will still require the authorization (not license) of NERC before such can legally take place. Such activities, transactions and services that will require NERC authorization may include : interconnection to, injection into, wheeling of electricity over, withdrawal of electricity from the national grid; sale and purchase of electricity, the delivery of which requires the use of the national grid; provision and receipt of ancillary services to or from the national grid; use of metering, control, dispatch and other systems required by the Grid Code for interconnection and wheeling services etc.
The law is trite, the apex court has held in the case of **AG. Ogun State v.Aberuagba &Ors (1985)LPELR-3164** that the powers of state governments to legislate on matters in the concurrent list to the Constitution is limited by the constitutional doctrines inconsistency and covering the field.
One other issue that requires clarification here is the claim in some quarters that the EA,2023, is an iniquitous and needless piece of legislation which has abolished cross-subsidization and provided the framework for promotion of energy inequalities. This is an erroneous impression borne out of lack proper understanding of the objectives, principles and rigorous processes that culminated into the enactment of the EA,2023.
To begin with, the issue of cross-subsidization was introduced through the Power Consumer Assistance Fund (PCAF) and first given statutory recognition under the Electric Power Sector Reform Act,2005 (now repealed) but retained under part XV of the EA,2023.
However, with the full decentralization of electricity including policy matters, the framework for subsidy administration in the NESI is currently undergoing review in the National Assembly bearing in mind the need to allow for the two levels of government to take independent policy decisions on matters of electricity subsidy and also determine fairly, which categories of electricity consumers should bear the brunt of cross subsidization under the current multitier electricity industry.
It must also be added that the Electricity Act,2023 is not a framework for promotion of energy inequalities but was introduced following a rigorous stakeholder engagement including the Nigerian Governors Forum (NGF) to replace the EPSRA,2005, the latter being a reform legislation that became unsuitable for the next phase of the electricity market after conclusion of the privatization exercise in 2013.One of the key features of the EA,2023 as a compelling framework for addressing energy inequalities is the provision of Section 110 which imposes an obligation on NERC to ensure fair spread of transmission and other electricity infrastructure across the country. Similarly, the EA,2023 for the first time made provision for integrated resource planning and leveraging on this provision the Federal Executive Council recently approved the National Integrated Electricity Policy and Implementation Plan,2024 which takes into consideration the peculiar strengths and weaknesses of the various state governments. It is expected that state governments will take advantage of this paradigm shift that recognizes a robust role for wind,biomas, solar and other renewable sources of energy in addressing perceived or existing energy inequalities.
From the foregoing, it can be safely concluded that the current legal regime for regulation electricity in Nigeria as articulated above leaves no room for confusion or controversy. With about 14 states already enjoying regulatory autonomy within their respective state boundaries, NERC should focus on regulation of the NWEN and activities on the national grid system while states should focus on retail activities within their respective boundaries without encroaching on the jurisdiction of NERC.
The primary focus of state governments at this stage of the market should be to adopt state integrated electricity policies and plans that will among other things leverage on potentials for generation and consumption of electricity from renewable sources such as wind, solar and biomass and as a priority integrate a large number of big self-generation consumers into the emerging state markets. A robust plan for integration of self-generation consumers into the nascent state electricity markets can in the short and medium terms be achieved through embedded generation, issuance of licenses for IEDNs/IEDNOs and mini-grids etc.
The Federal Government through the Ministry of power should equally fast track and streamline ongoing transmission and distribution upgrades under the auspices of FGN Power to allow for efficient evacuation of generated power across state boundaries where such states are in position to execute bilaterals that recognize NERC tariffs. State governments should avoid toying with the idea of unstructured tariffs which has left the National Wholesale Electricity Market in crippling debts.
The weakest links in the Nigerian power value chain today remains the transmission and distribution segments and with concerted efforts being made by President Bola Ahmed Tinubu,GCFR to settle legacy debts owed GENCOs, radical actions need to be taken to conclude ongoing upgrade of the transmission and distribution assets for operational and financial synergy along the national grid.
Barrister Ukera, Esq can be reached on emmauks@yahoo.com
Opinion
Opinion: CHOICES, ATTITUDES, AND CONSEQUENCES: HOW LEADERSHIP AND FOLLOWERSHIP CONSPIRE TO UNDERMINE NIGERIA’S PROGRESS*

By: A G Abubakar
Society throws up a leadership it deserves. Better still, it elects a leadership that reflects its character. Life is about choices and outcomes. And, this holds true in all major faiths. The Qur’an says, ‘indeed, Allah will not change the condition of a people until they change what is within themselves.” (Qur’an 13:11). The Bible corroborates this and more, to the effect “that the sluggard who does not plough in autumn; he will seek at harvesting and have nothing.” (Proverbs 20:4). It went on to state in Galatians 6:7-8 that “…whatever a man sows, he will reap in return.” These divine injunctions simply meant choices have consequences.
The inability to make informed choices or to deliberately ignore taking informed decisions has been at the core of Nigeria’s existential challenges. Nigerians love to turn divine injunction on their heads, in preference for sentiments and emotions, then turn around to seek the Creator’s interventions. So cheap. So evasive.
Buhari represented a larger Northern sentiment of the time in 2015. Tinubu rode on a similar bandwagon, though with diametrically different consequences. Actually, Tinubu is proving to be a backlash. If Buhari was too laid back with a compromised vision, Tinubu lacked a sense of proportion and character. The two political actors might have achieved their ambitions, but the nation’s dream of greatness is neither here nor there. This is because the two deficits found between the duo – vision and character – incidentally are the main ingredients that drive national transformation. The two, unfortunately, have been missing. The question was; Why do Nigerians recruit leaders who are lacking in vision and/or character?
The answers lie in the jaundiced perception of issues and the degradation of ethical values. Years of poor governance had compromised the citizens’ vision as much as their sense of brotherhood and patriotism. The prolonged failure of leadership has simply turned segments of the society on each other, with little respect for the common good: Muslims on Christians, herders on farmers, the young against the old, the poor versus the rich, the minority slugging it out with the majority, etc. The nation has become one giant ocean of mutual distrust, rendering, every decision suspect, and every move, self-serving. As this disposition persists, every known guardrail of social and ethical values simply varnishes, leaving society bare, and vulnerable, especially its leadership recruitment processes, which had become highly ineffective with the concomitant negative impacts on life, property, and socioeconomic development. Today’s Nigeria is a two-horse race between a compromised leadership and a poor followership as to which one becomes the undertaker of the nation called Nigeria.
The rot in Nigeria might have been induced by leadership, which obviously takes the larger part of the blame, but the followership seemed to have learned faster. And because of the masses’ overwhelming size, they have succeeded in foisting anarchy upon society seamlessly. Here was a society where people do not see anything wrong in destroying or vandalizing public property, observing simple order of things in breach, taking advantage of each other in basic interpersonal interactions, hold each other accountable, and even take civic duties like elections for granted. Nigerians simply “enjoy” living in mess, often revealing their capacity to self-regulate.
For illustrations: nearly all the non-concrete guardrails on the highways are gone. Iron and aluminium structures stripped. Even the concrete demarcation is being chipped away in search of the stabilizing iron rods. Electric cables, poles and fittings, and manhole covers are not safe. In rural areas and city suburbs, schools, hospitals, and related public (even private) buildings are not safe. It’s common sight to see roofs, windows, doors, furniture, etc. gone, leaving the structures like animal shades/pens.
The latest tragedy was the bringing down of power towers along major arteries just to steal the installations. Though initially blamed on insurgents and terrorists, the unwholesome practice had been rife in the southeast and now catching up in the northeast. Many enclaves have been thrown into needless darkness because of these dastardly acts. As if not enough, it has now been allegedly reported that screw bolts holding rail lines in place are being stolen, putting rail travels at risk. But why are Nigerians so base? Many are quick to rationalize the ugly development on the usual alibi of poverty. Really? India, and China until the turn of the twenty first century were the poster boys of poverty in its extreme form, where people at time self-immolate out of frustration, but there was no history of this wanton destruction in their societies. Something must be wrong and peculiar with Nigerians!
The saga doesn’t stop with physical or non-living matters. It is in Nigeria that today, the observance of basic curtesy and etiquette had become a tall call. Even where an individual’s life and safety are at risk. The same clumsy mindsets characterize interpersonal relations in commerce and faith. To cheat is business. To insult each other’s ethno-religious backgrounds is piety and God ordained.
Taking turns to access social services, in the considered opinion of Nigerians, is to be unenlightened. To observe a traffic light for 60 seconds is a waste of time that should be circumvented even when heading to a meaningless or not so urgent destination. Traffic lights have literally been turned into a point of vehicular frustrations and even “death spots.” The story is worse when it comes to taking turns to access services at public functions and journeys. For Nigerians, simple queuing and taking turns is luxury. There has to be commotion. Pushing. Shoving. And fisticuffs. Nothing in the individuals says that it is not right, even those who have been lucky to be exposed to other climes, where they imbibed and were expected to be role models. That residual sense of right and wrong had simply varnished from the DNA of Nigerians. The citizens have simply chosen to operate a society that chocks itself – almost willfully.
Actually, one may be tempted to believe that there is something fundamentally not right with Nigerians and indeed the sub-Saharan peoples. Something that make them poorly capable of coping with the basics of “modernity,” decorum, and critical thinking. Historical experiences can not be discounted from the said peoples’ predicaments, but many parts of the world have strived and risen above similar experiences for good. Why not Nigeria? Why not Haiti, Sudan, DRC, Somalia? Or even the dwellers of the favelas/ghettos around some major cities of the western hemisphere? Why are they perpetually trapped and not the others around the world? Why did the people get mummified in terms of ideas? One hates to hear this, but in diagnosing the problems with Nigerians and indeed peoples of the sub-Saharan extraction, such factors as epigenetic and neuroplasticity – i.e., how environmental and historical experiences in a complex interplay alter people’s worldview/capacity – can not be totally discounted unless one wants to go the metaphysical way.
In parts of the North, it is a common practice for families to be hell-bent on breeding kids beyond their means, which inadvertently leads to the creation of huge pools of poorly adjusted youths. For lacking in proper socialization and parental care, this generation of youths has become the nation’s albatross, serving as easy recruits into all sorts of crimes and criminality. The insurgency movements, the armed terrorists/kidnappers’ ranks, are filled with poorly schooled (western and/or Islamic) young men between the ages of 18-35 years. The same goes for those involved in urban gangsterism, snatching handsets, and breaking into people’s houses. All of it is a consequence of bad choices. But as usual, those concerned Nigerians wouldn’t like to hear of it. They are quick to pass the buck to the government or even justify it through a warped understanding of religious scriptures.
Now, the paradox. If the government has been responsible for all the ills in the Nigerian society, it becomes instructive then for people to take their voting rights seriously. Hold their local elites to account. This is with a view to changing their conditions, but no, not in Nigeria. It is during electioneering seasons that all forms of primordial sentiments are inputted into the process. Religion, region, tribe, and other stripes wound are brought to bear, leaving the polity with fractured outcomes and outlook and compounding governance the more. Now is a vista to register and to restrategize for change, but like a possessed people, the same schism is holding sway. A typical lackadaisical attitude that brought Tinubu and his predecessor Buhari.
Maybe it is uncharitable to put serious blames on the people, especially against the backdrop of being serially handed the short end of socioeconomic and political stick. For, doing so is akin to holding a slave deserving of his master or share the blame for his oppression. A friend succinctly put the predicaments of the hapless masses in Nigeria’s leadership recruitment process as follows, “those who did not contest elections have won; those who lost elections have won; those who were not nominated have won; and those who won have lost.” Protests have been crushed with examplary force, or gavel of a compromised judiciary, not once, twice, but multiple times. And the blood so spilt used in writing warnings that says, “let him who is mad enough to throw his life away, oppose the outcome. Some did and ended up creating emergency widows and orphans as a prize for wanting to secure their civic rights.
Those who chose not to engage in the bloodbath simply restricted their campaigns and three or so corporate citizens – INEC, Security Agencies, and the Judiciary (Judges). No doubt these developments have the potential to create a feeling of despair and resignation. In enlightened climes, they serve as wake-up calls to do the needful; the quest for self-actualisation and fundamental rights. This inherent modicum of mindset seemed to be lacking among Nigerians, which invariably made them culpable in their own challenges and deprivations. A drawback so entrenched, it has impacted their capacity to make rational socio-political choices, and also resist injustices.
Elementary knowledge of economics and the economy would tell that Buhari left power when the economic fundamentals were barely holding. Joblessness, poverty, and security were all being interpreted more on paper than the quality of people’s lives. As for corruption, it was a way of life. Recall the AGF, the AG, the CBN governor, and many more. Ordinarily, Nigerians would have been circumspect in the recruitment of a successor. But that has never been in Nigeria’s character. The new leader should mirror its ugly content as a society. So, Bola Ahmed Tinubu (BAT) became the new kid on the block – a new sheriff in town with all baggage in tow. A president that can be likened to a dark matter and a dark energy, operating in fashion that only he knows.
Nobody is perfect in life, but PBAT’s imperfections were self-cultivated, which should have made the larger society apprehensive in recruiting him ab initio. Here was an individual who has every imaginable thing about him suspect except his breathing. From name, parents, village, schools attended, qualifications, business interests, and even his vision of “one indivisible and insolvable Nigeria” (curtesy, Zik), all remain guesses Regardless, Nigerians should not complain. For, as long as they keep doing the same thing, they shouldn’t expect a different outcome. That’s the law of nature and society.
It would, however, seem that Nigerians are condemned to repeat choices with adverse consequences in the future. Something true to type of Robert Kelly’s Followership Model (Kelly, R 1992) that isolated five followership styles based on a combination of engagement and critical thinking. They include exemplary, conformist, passive, alienated, and pragmatist. Exemplary citizens are characterized by active engagement and independent critical thinking, while the passive ones have both limited engagement and critical thinking.
The alienated, possessed independent thinking but limited engagement, and the pragmatist has balanced engagement and critical thinking, too. The conformist may engage actively but with limited critical thinking. It would appear as if Nigerians fall in the conformist group, with sprinklings of maybe the other traits. This, as they kept engaging but with limited attention, paid to leadership qualities with its concomitant repercussions on wellbeing, peace, and development. A case of sowing wind and harvesting whirlwind. Do Boko Haram, armed herders/terrorists, ethnic militia, twenty million kids out of school, etc, ring bell? They are manifestations of bad choices.
Attitudinal change has never been an easy task, especially in a diverse setting like Nigeria. However, the awareness as well as the acknowledgement of the need to do so shall be a crucial first step towards cultivating the culture of rational choice, and also for both leadership and followership to hold themselves mutually accountable. The leadership, by necessity, should take the lead in driving the process. This is to forestall a possible mass disaffection and its dire consequences. It is tantamount to naivety to take nationhood for granted. Let there be a rebirth on the part of both the leadership and followership for Nigeria to work and for all, too.
A.G. Abubakar
agbarewa@gmail.com
News
2027: Aisha Yesufu Warns Govt ‘Programming’ Nigerians to Accept Election Glitches

By: Fabian Apechihin
Renowned activist Aisha Yesufu has accused the Nigerian government of deliberately conditioning citizens to normalise “system glitches” ahead of the 2027 general elections.
Yesufu, a prominent ally of Labour Party’s 2023 presidential candidate Peter Obi, alleged in a post on X that the sudden spike in technical failures across government institutions is no coincidence.
“All of a sudden there are system glitches everywhere! People are being conditioned ahead of time to accept the glitches that will come during the election!” she wrote.
Her remarks come on the heels of several high-profile technical disruptions, including the Joint Admissions and Matriculation Board’s (JAMB) apology for errors in the 2025 UTME results, reported malfunctions during the West African Senior School Certificate Examinations (WASSCE), and the controversial glitches on INEC’s Results Viewing Portal (IReV) in the last election.
Yesufu’s comments have sparked fresh debate about Nigeria’s electoral transparency, with many questioning whether recurring “glitches” are genuine errors or part of a broader pattern ahead of 2027.
Want me to also add INEC’s past defense of the IReV glitches for context, so it feels more balanced?
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