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 Boko Haram, Bandits, IPOB, Kanu: CAN, regional groups take Kaduna’s Gov el-Rufai to task

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Hard knocks, weekend, greeted comments by Kaduna State governor, Nasir Ahmad el-Rufai, that the Federal Government could not decisively tackle Boko Haram insurgents, bandits and kidnappers the way it handled Mazi Nnamdi Kanu because they are different from the case of the Indigenous People of Biafra, IPOB, leader.

Following the arrest of Kanu in Kenya and re-arraignment in Nigeria, some critics of the Federal Government alleged that the Buhari Administration is pampering bandits and Boko Haram insurgents and tasked the government on prompt action on these issues.

In an interview with BBC Pidgin, El-Rufai had said it is wrong to compare bandits with Kanu.

“Nnamdi Kanu is the leader of IPOB, a proscribed organisation. He is identifiable, in constant communication and everyone knows where he is. Let’s take Boko Haram for instance. Shekau was in hiding and for the past 10 years the military had been waging a war to get him.

“It is not like Shekau was in Saudi Arabia, sitting in one place, tweeting about the break up of Nigeria or asking Boko Haram to go and kill Helen and Nasir el-Rufai. Nnamdi Kanu is in one place while Shekau is waging guerrilla warfare. The insurgency is still going on and the Federal Government is not giving up.

“Regarding bandits, they are not centralised under one leadership. Who is the head of the bandits? Who is the equivalent of Nnandi Kanu with banditry? Bandits are just collections of independent criminals. It is a business for them. It is not a case of Nigeria must break up. I want to challenge anyone to tell me the central leader of bandits in the same position as Kanu,” the governor had said.

El-Rufai’s view, however, elicited sharp criticisms from Afenifere, Ohanaeze, Middle-Belt Forum, Pan-Niger Delta Forum, PANDEF, Christian Association of Nigeria, CAN, and Elder Statesman, Chief Mbazulike Amechi, who said the insurgents and bandits constituted more dangers to the country than Kanu and IPOB.

However, the Arewa Consultative Forum, ACF, said the matter should be left for the courts to determine.

El-Rufai turning logic upside down– Afenifere

The Pan-Yoruba socio-political organization, Afenifere,  faulted Governor el-Rufai for allegedly trying to turn logic upside down.

Afenifere’s National Publicity Secretary, Mr. Jare Ajayi, said: “It is quite regrettable that a person of Governor el-Rufai’s status, having been a minister of the Federal Republic of Nigeria and now a governor, could reason the way he has reasoned.

“He said, for instance, that militants or agitators like Nnamdi Kanu, including, of course, by implication, Sunday Igboho, are not in the same category with Shekau and other bandits in the North.

“Yes, to us, they are different. Nnamdi Kanu, Sunday Igboho and the likes are drawing attention to the rights of their people that are being denied and for that reason, they said that if the Nigerian nation can no longer guarantee the rights of their people, they should be allowed to go.

“That is the summary of the agitations of the Nnamdi Kanus, Sunday Igbohos. One may or may not like their style but that is the summary of their objective.

“On the other hand, the position of Shekau and Boko Haram is that they want to gain territory in the Federal Republic of Nigeria by force. They are kidnapping, raping and killing. They are quite different from the approach of Nnamdi Kanu and Sunday Igboho.

“So, for a governor, who is supposed to be a leader, to now compare the two and even try to exonerate and justify the position of Shekau and Boko Haram, is a pity and regrettable.

“It is also a reason we may not be able to quickly get out of this mess because those who are supposed to know better and advise the Federal Government in a better way are turning logic upside down and it is regrettable. Afenifere disagrees with his position because it is not the correct position.”

El-Rufai’s comparison’s wrong – Ohanaeze

On its part, the apex Igbo Socio-Cultural Organisation, Ohanaeze Ndigbo, according to its spokesman, Chief Alex Ogbonnia, said: “Agitation is expression of illicit deprivation.

“Agitation means they have taken things which you are supposed to have, things that belong to you which they have not given to you.

“It is an expression of relative deprivation, the extreme of agitation is what they call secession.

“What is required in agitation and secession is a bargain, dialogue, diplomatic talks, what you may call negotiation or diplomatic form of relationship. In this situation, you hear out the other side which is very clear.

“On the other hand, you talk about banditry, kidnapping and so on which is crime and criminality. When you talk about killing, kidnapping and so on, it is the highest form of terrorism. While this one is talking about criminality, kidnapping terrorism; the other one is talking about agitation because of illicit deprivation.

“They are two set of things and not related at all. So whatever El-Rufai may have said, he is entitled to his opinion but I will like him to judge the two things, the difference between them. They are not related at all.

“To think about secession and agitation and equating it to banditry is to say the least. It is unexpected of a governor to say.”

El-Rufai may be right—ADF

In its reaction, Alaigbo Development Foundation, ADF, in a statement by its spokesman, Abia Onyike, said: “Governor El-Rufai may be right, even if for a different reason.

“We see the IPOB as one of the groups agitating for the restoration and self-determination of the Biafran people. They want Biafra to become an independent republic within the African Union.

“Boko Haram is fighting for the enthronement of an Islamic state all over Nigeria. They want to Islamize Nigeria. These are two different political tendencies. Bandits are plain criminals, who are involved in kidnapping and plundering.

“We are witnessing the politics of warlordism in Nigeria because the Nigerian state is on the verge of failure and collapse, hence Boko Haram and the Islamic state of West Africa have sprung up to seize power.

“Those fighting for self-determination are forced to do so because of the extremist and isolationist policies of the Nigerian state, which has failed to recognize and respect the fundamental rights of the federating units in the federation.

“And strangely enough, even the murderous campaign of herdsmen was not checkmated by the federal government’s security agencies.”

On the issue of where Nnamdi Kanu was arrested, ADF said that “if Kenya says that Kanu was not arrested in their country, let the Nigerian government tell us where he was arrested.”

Allow the court to decide— ACF

Reacting, Mr. Emmanuel Yawe, spokesman of ACF, said: “That is left for the courts to decide. What El- Rufai said is his personal opinion. On issues such as this, only the courts are mandated to determine what is an offence.”

El-Eufai’s making mockery of his intelligence— PANDEF

To the Pan-Niger Delta Forum, PANDEF, Governor El-Rufai’s position is ridiculous and made mockery of his intelligence.

Publicity Secretary of PANDEF, Ken Robinson, said IPOB leader, Mazi Nnamdi Kanu, and leader of the Yoruba secessionists group,  Sunday Igboho, were not killers but freedom fighters as against the killer herdsmen and others in the North.

Robinson noted that Kanu and Igboho do not go about killing people but are committed to the fight of saving their people and holding government accountable.

He said: “It is ridiculous that El-Rufai with all the intelligence attributed to him and his knowledge of state affairs will make such absurd statement.

“All Sunday Igboho is doing is to defend the lives and property of his people and call for self-determination that Yoruba should decide their destiny. He has not been going about killing and kidnapping people, destroying livelihoods and making life unbearable for people.

“All IPOB is doing is calling for Biafra State. All these are manifestations of the disaffection in the country, the lopsided nature of the affairs of government in terms of appointments, projects and programmes and resource distribution.

“People are angry, the young people are angry. Citizens are not happy and the reaction of government is to cause more provocation, raiding the homes of some citizens in the night, killing people and destroying property.

“Just because people are asking that they decide how they live their lives, killer herdsmen in their forest should leave and let their people live in peace,  the response by the government is to look for these people to kill and persecute them.

Then, on the other hand you have people; violent, criminal bandits marauding and killing people, kidnapping school children at will.  No forest, no home, no community in the North has not been invaded in terms of the insecurity that is perpetuated across the country.

“In the Middle-Belt, communities are being decimated, livelihoods are completely devastated and people are finding it difficult to live. Nobody has been arrested, but government has the boldness to abduct somebody and forcible repatriate him to the country.

“It all boils down to the selectivity and nepotism that this administration has continued to perpetrate to the annoyance of Southern Nigerians.

“The government is too biased and discriminatory and it is the greatest danger to the unity and cooperate existence of Nigeria. Unfortunately, they have continued to carry on as bemused spectators in a theatre not minding that the country is collapsing.”

Yes, IPOB, Kanu ‘re different from Boko Haram, bandits but… – MBF

On its part, the Middle Belt Forum, MBF, agreed with Governor El-Rufai that IPOB is different from Boko Haram, killer herdsmen and bandits’ operation in the North, saying while the former is fighting to liberate its people, the latter is after the lives and well being of Nigerians.

National President of MBF, Dr. Bitrus Pogu, who spoke to Vanguard in Makurdi, said: “I agree that they are not the same. Nnamdi Kanu and his likes are freedom fighters. They are fighting for the liberation of their people.

“While the Boko Haram, bandits, killer herdsmen militia and their likes are not fighting for the liberation of anybody, they are just bunch of criminals killing and tormenting Nigerians. In that regard, I will say they are different.

“Therefore, concerning Governor El-Rufai’s statement, I agree that they are different. But you cannot justify the action of Boko Haram, killer herdsmen or bandits and because of that, you cannot arrest them.

“So in that regard I disagree with him because these people are more dangerous. They are operating as killer gangs who are just after the lives and well-being of Nigerians.

CAN knocks El-rufai over comment on Nnamdi Kanu’s rearrest

Slamming el-Rufai, the Christian Association of Nigeria, CAN’, Vice Chairman (Northern region), Reverend John Hayab, said the senseless killings and attacks going on in the country will end when the government stops categorising enemies of the state and treating some of them with kid gloves.

His words: “What I know is that every criminal is a criminal and every murderer a murderer.

“When elected leaders start calling some criminals and murderers that they know as angels while they say the murderers they do not know are the devil, then we will need to know from which dictionary they get their selfish definition.

“Nigeria will only overcome evil and stop the senseless killings going on in our land when we stop categorizing enemies of the country by treating some with kid gloves, and others with bullets. Every enemy that has taken the life of even just one citizen of this country should be treated the same way.”

El-Rufai’s wrong – Mbazulike Amechi

Also speaking, Elder statesman  and First Republic Aviation Minister, Chief Mbazulike Amechi, lashed  out at Governor El-Rufai.

Chief Amechi, who ironically noted that El Rufai might be right to say that IPOB and Boko Haram are not the same, said sarcastically: “El-Rufai is not wrong in saying that Boko Haram and IPOB cannot be compared because Boko Haram is devilish.

“Boko Haram kills people, burns villages and does all sorts of atrocities to human beings, while IPOB is not devilish, does not kill or burn anybody’s house, but only speaks, carry flags and demonstrates in the day without harming any Nigerian.

“Boko Haram, throws bomb at people not minding who will be victims, they are blood suckers backed by people like him. Therefore, you cannot compare them with IPOB members that only carry flags and march on the streets without harming or molesting any Nigerian.

“Law-abiding Hausas and Fulanis are in Igbo land, can any one of them come out to say that he or she was attacked by IPOB? So you cannot compare Boko Haram with IPOB, because Boko Haram is evil and devilish, while IPOB is not, and does not shed blood.

“So El-Rufai, ironically is right to say that IPOB cannot be compared with Boko Haram.”

Culled from the Vanguard News Nigeria

 

Lifestyle

Kaduna Governor Commissions Nigeria’s First 100-Building Prefabricated Housing Estate

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Kaduna, Nigeria – November 6, 2025 — In a major milestone for Nigeria’s housing sector, the Governor of Kaduna State has commissioned a 100-unit mass housing estate developed by Family Homes and executed by Karmod Nigeria, marking the first-ever large-scale prefabricated housing project in the country.

Completed in under six months, the innovative project demonstrates the power of modern prefabricated construction to deliver high-quality, affordable homes at record speed — a sharp contrast to traditional building methods that often take years.

Each of the 100 units in the estate is designed for a lifespan exceeding 50 years with routine maintenance. The development features tarred access roads, efficient drainage systems, clean water supply, and steady electricity, ensuring a modern and comfortable living environment for residents.

According to Family Homes, the project represents a new era in Nigeria’s mass housing delivery, proving that cutting-edge technology can accelerate the provision of sustainable and cost-effective homes for Nigerians.

“With prefabricated technology, we can drastically reduce construction time while maintaining top-quality standards,” said a spokesperson for Family Homes. “This project is a clear demonstration of what’s possible when innovation meets commitment to solving Nigeria’s housing deficit.”

Reinforcing this commitment, Governor Uba Sani of Kaduna State emphasized the alignment between the initiative and the state’s broader vision for affordable housing.

“The Family Homes Funds Social Housing Project aligns with our administration’s commitment to the provision of affordable houses for Kaduna State citizens. Access to safe, affordable and secure housing is the foundation of human dignity. We have been partnering with local and international investors to frontally address our housing deficit,” he said.

Also speaking at the event, Mr. Ademola Adebise, Chairman of Family Homes Funds Limited, noted that the project embodies inclusivity and social progress.

“The Social Housing Project also reflects our shared vision of inclusive growth, where affordable housing becomes a foundation for economic participation and improved quality of life.”

Karmod Nigeria, the technical partner behind the project, utilized its extensive expertise in prefabricated technology to localize the process, employing local artisans and materials to enhance community participation and job creation.

Industry experts have described the Kaduna project as a blueprint for future housing initiatives nationwide, capable of addressing the country’s housing shortfall more efficiently and sustainably.

With this pioneering development, Kaduna State takes a leading role in introducing modern housing technologies that promise to reshape Nigeria’s urban landscape.

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Books

The Pioneer’s Burden: Building the First Private Network in a Vacuum of Power

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  • Book Title: The Making of Bourdex Telecom
  • Author: David Ogba Onuoha Bourdex
  • Publishers: Bourdex
  • Reviewer: Emeaba Emeaba
  • Pages: 127

In the history of Nigerian entrepreneurship, stories of audacity often begin with frustration. A man waits hours in a dimly lit government office to place a single overseas call, his ambitions held hostage by bureaucracy. From that moment of exasperation, an empire begins. Such is the animating pulse of The Making of Bourdex Telecom, David Ogba Onuoha Bourdex’s sweeping autobiographical account of one man’s effort to connect the disconnected and to rewrite the telecommunications map of Eastern Nigeria.

At once memoir, corporate history, and national parable, the book reconstructs the emergence of Bourdex Telecommunications Limited—the first indigenous private telecom provider in Nigeria’s South-East and South-South regions—against a backdrop of inefficiency, corruption, and infrastructural neglect. Its author, a businessman turned visionary, narrates not merely how a company was built but how a new horizon of possibility was forced open in a society long accustomed to closed doors.

Bourdex begins with a stark diagnosis of pre-deregulation Nigeria: a nation of over 120 million people served by fewer than a million telephone lines. Through a mix of statistical precision and personal recollection, he paints a portrait of communication as privilege, not right—of entire regions condemned to silence by state monopoly. His storytelling thrives in such contrasts: the entrepreneur sleeping upright in Lagos’s NET building to place an international call; the Italian businessman in Milan conducting deals with two sleek mobile phones. That juxtaposition—between deprivation and effortless connectivity—serves as the book’s moral axis.

From these moments of contrast, Bourdex constructs the founding myth of his enterprise. What began as an irritation became a revelation, then a crusade. “I saw a people left behind,” he writes, “a region cut off while others dialed into the future.” His insistence on framing technology as a means of liberation rather than profit underscores the moral ambition that threads through the book. The Making of Bourdex Telecom reads not like a manual of business success but like an ethical manifesto: to build not simply for gain, but for dignity.

As the chapters unfold, Bourdex’s narrative oscillates between vivid personal storytelling and granular technical detail. He recounts his early business dealings in the 1980s and ’90s, the bureaucratic mazes of NITEL, and the daring pursuit of a telecommunications license under General Sani Abacha’s military government. There is a cinematic quality to his recollections—the tense midnight meetings in Abuja, the coded alliances with military officers, the improbable friendships that turned policy into possibility.

These sections recall Chinua Achebe’s The Trouble with Nigeria in tone and intention: both works diagnose the systemic failures of governance but find redemption in individual initiative. Yet Bourdex’s narrative differs in form. Where Achebe offered moral critique, Bourdex offers demonstration—an anatomy of perseverance in motion. He documents the letters, negotiations, and international correspondences with Harris Canada, showing how an indigenous company emerged through sheer force of will and global collaboration.

Such passages risk overwhelming the reader with acronyms, specifications, and telecom jargon—R2 signaling, SS7 interconnection, E1 circuits—but they also lend the book an authenticity rare in corporate memoirs. What might have been opaque technicalities become, under Bourdex’s hand, instruments of drama. The machinery of communication becomes metaphor: wires and waves as extensions of faith and tenacity.

To situate The Making of Bourdex Telecom within Nigeria’s socio-political history is to confront the paradox of private enterprise under public decay. The book chronicles the twilight of NITEL’s monopoly, the hesitant dawn of deregulation, and the emergence of entrepreneurial actors who filled the void left by government paralysis. In this sense, Bourdex’s story parallels that of other indigenous pioneers—figures such as Mike Adenuga and Jim Ovia—whose ventures in telecommunications and banking transformed the national economy from the late 1990s onward.

Yet Bourdex’s tone is less triumphant than reflective. He does not romanticize deregulation; he portrays it as both opportunity and ordeal. The government’s inertia, the labyrinthine licensing process, and the outright extortion by state agencies form the darker undertones of his tale. His clash with NITEL’s leadership—recounted with controlled indignation—stands as one of the book’s most gripping sequences. When a senior official demanded an illegal payment of ₦20.8 million for interconnection rights, Bourdex’s defiant reply, “You are not God,” rang out like an act of civil disobedience. In such moments, the narrative transcends the genre of business autobiography and enters the moral theatre of national reform. The entrepreneur becomes citizen-prophet, challenging a corrupt establishment with the rhetoric of justice and self-belief. That blending of economic narrative with civic conscience is perhaps the book’s most compelling feature.

Stylistically, The Making of Bourdex Telecom occupies an intriguing space between oral history and polished memoir. The prose is direct, rhythmic, and often sermonic, reflecting its author’s background as both businessman and public speaker. Anecdotes unfold with the cadences of storytelling; sentences sometimes pulse with the energy of spoken word: “Amateurs built the Ark. Professionals built the Titanic.” The repetition of such aphorisms imbues the work with a sense of conviction, though occasionally at the expense of subtlety.

Where the book excels is in its evocation of atmosphere—the dusty highways between Aba and Lagos, the sterile corridors of power in Abuja, the crisp air of Calgary where the author first glimpsed technological modernity. These scenes transform what could have been a linear corporate chronicle into a textured work of memory.

Still, the narrative structure is not without flaws. The absence of an external editor’s restraint is occasionally felt in the pacing; digressions into technical exposition or moral reflection sometimes interrupt narrative flow. Readers accustomed to the concise storytelling of international business memoirs—Phil Knight’s Shoe Dog or Elon Musk’s authorized biography—may find the prose dense in places. Yet such density mirrors the complexity of the terrain Bourdex navigated. His sentences, like his towers, are built from layers of persistence.

Beyond its entrepreneurial chronicle, the book doubles as social history—a record of Eastern Nigeria’s encounter with modernization. The chapters on “The FUTO Boys,” a cadre of young engineers recruited from the Federal University of Technology, Owerri, offer a microcosm of the new Nigerian professional class emerging in the late 1990s: educated, idealistic, and determined to prove that technical expertise could thrive outside the state. Their improvisations—installing antennas by candlelight, building networks amid power outages—embody the collective grit that sustained Bourdex’s vision.

The narrative’s cumulative effect is generational. Through the story of one company, we glimpse a society in transition—from analogue isolation to digital awakening. The book captures that liminal moment when the sound of a dial tone became a symbol of freedom.

Running through The Making of Bourdex Telecom is a persistent theology of success. Bourdex attributes every turn in his journey to divine orchestration: friendships “placed by the Invisible Hand,” setbacks reinterpreted as “divine redirections.” Such language, while characteristic of Nigerian entrepreneurial spirituality, acquires here an almost literary force. It recasts corporate history as providential narrative, where the invisible infrastructure of grace mirrors the visible architecture of towers and transmitters.

For some readers, this piety may feel excessive; yet it provides the emotional coherence of the book. The author’s faith is not ornamental—it is constitutive. Without it, the story of Bourdex Telecom would read as mere ambition. With it, it becomes vocation.

The foreword by Abia State Governor Alex Otti and the preface by former Anambra Governor Peter Obi frame the book as both inspiration and instruction. They read Bourdex’s career as parable: the triumph of private initiative over public inertia. Yet their presence also situates the work within Nigeria’s broader discourse on nation-building. The Making of Bourdex Telecom is not only the autobiography of an entrepreneur; it is a treatise on indigenous agency—on what happens when Africans cease to wait for imported solutions and begin to engineer their own.

In this respect, the book extends its influence beyond its immediate industry. Its lessons—about courage, timing, friendship, and faith—extend to any field where innovation must contend with adversity.

Judged as a work of literature, The Making of Bourdex Telecom is direct and sincere. Its prose favors clarity over ornament, and its authenticity gives the story a compelling sense of truth. Bourdex writes not to embellish, but to bear witness—to a time, a struggle, and a conviction that technology could serve humanity. The result is a hybrid work: part documentary, part sermon, part memoir of enterprise.

As a contribution to Nigerian business literature, it deserves serious attention. Few firsthand accounts capture with such detail the messy birth of private telecommunications in the 1990s—a revolution that reshaped the country’s economic and social fabric. In its pages, we hear both the crackle of the first connected call and the larger resonance of a people finding their voice.

Bourdex’s central message endures: progress begins when frustration becomes purpose. His journey from the backrooms of NITEL to the boardrooms of international telecoms is not merely personal triumph; it is a chapter in Nigeria’s unfinished story of modernization.

In the end, The Making of Bourdex Telecom stands as more than the history of a company. It is an ode to enterprise as nation-building, and to the stubborn optimism of those who refuse to let silence define them.

See the book on Amazon: >>>>>

_________

♦ Dr. Emeaba, the author of “A Dictionary of Literature,” writes dime novels in the style of the Onitsha Market Literature sub-genre.

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Houston

Houston and Owerri Community Mourn the Passing of Beloved Icon, Lawrence Mike Obinna Anozie

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Houston was thrown into mourning on September 19, 2025, following the sudden passing of businessman and community advocate Lawrence Mike Obinna Anozie, who peacefully joined his ancestors. Immediate family member in Houston, Nick Anozie, confirmed his untimely death and expressed gratitude for the outpouring of love and condolences from both the Houston and Owerri communities.

Lawrence was born to Chief Alexander and Lolo Ether Anozie of Owerri in Imo State, Nigeria, and will be dearly remembered by family members, friends, and the entire Houston community.

An accomplished accountant, the late Lawrence incorporated and successfully managed three major companies: Universal Insurance Company, LLC, Universal Mortgage LLC, and Universal Financial Services. Through these enterprises, he not only built a thriving business career but also created opportunities for countless individuals to achieve financial stability. His contributions to entrepreneurship and community development will remain a lasting legacy.

According to the family, arrangements for his final funeral rites are in progress and will be announced in due course.

Lawrence will forever be remembered as a loving and compassionate man who dedicated much of his life to uplifting others. He helped countless young Nigerians and African Americans overcome economic challenges by providing mentorship, financial guidance, and career opportunities. His generosity touched the lives of many who otherwise might not have found their footing. A devout Catholic, he was unwavering in his faith and never missed Mass, drawing strength and inspiration from his church community. To those who knew him, Lawrence was not only a successful businessman but also a pillar of kindness, humility, and faith whose legacy of service and compassion will continue to inspire generations.

For more information, please contact Nick Anozie – 832-891-2213

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