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Nigerians on medical death row: Muna, another victim of a failed system
On 25 November 2012, my late pregnant sister, Ijeoma, was rushed by her husband to a hospital in Port Harcourt, Rivers State, but the doctors and nurses at the hospital callously and insensitively refused to attend to her without initial payment. They had demanded N20,000 (about €150 then) as precondition before they could attend to her. Her husband begged them to commence treatment and that he would go home to get money since the only money with him – N5,000 – had been spent on other procedures, including registration, as required by the hospital. He told them that the nature of the emergency made him even forget to put on his shoes. They vehemently refused the plea.
Everyone around noticed – especially women that had gone through child bearing – that death was knocking on my sister’s door. As her pain was increasing, people advised that she should be rushed to another hospital. Her husband drove her out in his car in search of a hospital. But unfortunately my sister did not make it. She painfully died in that pregnancy.
About 14 years after, the same system again has failed us. This time, it has consumed my young intelligent and promising nephew, Muna. His life was cruelly and mercilessly snuffed out by a corrupt failed system. It is so heartbreaking and disheartening because the closer we had thought we were in saving his life the more the failed structure had made it difficult and fastened his death.
Munachimso shortly called Muna was diagnosed with leukemia and everything happened so fast. He went to hospitals in Imo, Rivers and finally in Abuja where he died.
When he was taken to the first hospital in Abuja, we had hope because they were able to stabilize him. After a short period, he was no longer depending on oxygen and started eating and playing with toys. All results carried out showed tremendous response and improvements, but the bills were rapidly increasing like thunder lightening. Within two weeks we had a deficit of more than 60 million naira and that was when the problem started. The hospital threatened to discharge Muna if we would not pay. We pleaded with them to be patient, continue his treatment and give us some time to pay the money. We went public seeking for financial help. Two days into this process Muna was forcefully discharged. He was taken to another hospital that had lesser equipment to save his life. There, his health situation again started to degenerate.
With the help of the public, we the family members made arrangement to go back to this hospital where he was forcefully discharged. But it was not easy getting back. We made calls and chatted with some people in this regard for intervention so that Muna could be readmitted. We were still in this process and ready to agree on any term given by the management of the hospital so that he could be taken back when the worst news came. Muna was pronounced dead. It is devastating and my heart aches, for Muna’s death was preventable.
Who knows how many Nigerians have died like Muna? How many are currently on death row in various hospitals with death certificates already stamped, waiting to be issued? How long shall ordinary citizens continue to suffer and lament over government representatives’ low performances and uncaring attitude? With all Nigeria has got, why are the people in this state of despair? Who do we blame for Muna’s death? The hospital management that chased him away because of money or the government that failed to create a working healthcare system for all?
In all sincerity, while it is true that norms of medical ethics should at all times be observed, private hospitals are equally doing business too and must be sustained. They are not charity organizations. The problem is the government, its harsh policies and its lack of proper implementation. The Nigerian system in almost everything is only theoretically functional, but practically not existent because the system is corruptly structured. Nothing owned or operated by the government runs justly and smoothly, from schools to hospitals and courts etc. Muna’s death was avoidable but the system made sure that he did not survive. We are so deeply pained and so sad that we lost him.
Hardly one finds government officials’ children in public schools. So, why should one be proud of a country where the minister of education cannot proudly send his/her own children to a public school preferring private schools or sending them abroad, or the minister of health cannot go to a public hospital for treatment when sick because of its poor standard? Why the deceit?
Why this high level of hypocrisy and compromise? Why do Nigerians condone such arrant nonsense? These are some of the reasons lecturers could go on strike for months and government officials care less to resolve the issue and why Nigerian government hospitals are substandard. Why should they care when their children are in well-equipped expensive schools/hospitals abroad? This is shameful and despicable. And we will all continue to lament until it becomes a law that no minister of education is allowed to send his/her children to a private school in Nigeria or to study abroad, and likewise no minister of health and his/her children are allowed to go abroad for medical treatment except in a few specified cases – including the children of every Nigerian president, lawmaker, and governor. This will revolutionize our schools and health sector to acceptable standards. Until then, Nigeria failed Muna and people like him.
Yes, the 11-year-old boy was just a casualty of a failed system – a victim of the effect of corruption, nepotism, mismanagement and incompetence. Who will be the next victim? Does anyone know the nature, when and where?
Good night Muna, and may your innocent soul rest in peace.
♦ Uzoma Ahamefule, a refined African traditionalist and a patriotic citizen writes from Vienna, Austria. WhatsApp: +436607369050; Email Contact Uzoma >>>>
In a bid to address rising public concerns and social media speculations about taxation in Enugu State, the Executive Chairman of the Enugu State Internal Revenue Service (ESIRS), Emmanuel Nnamani, has provided clarifications on the government’s tax policies. During a press briefing in Enugu, Nnamani dismissed what he described as “false and misleading claims” and reassured residents that the government’s fiscal operations are firmly rooted in law, transparency, and public good.
Clarifying Misinformation and Affirming Legality
Nnamani opened the session by stressing that no taxes or levies in Enugu State are imposed outside the provisions of the law. “Taxes and revenues in Enugu State remain within the limits of the law. We do not impose any levies outside what the law permits,” he stated, pointing to the Personal Income Tax Act (as amended) as the guiding legal framework.
He explained that the ESIRS collects personal income tax through two lawful means: Pay-As-You-Earn (PAYE) for those in formal employment, and Direct Assessment for informal sector workers. While compliance among salaried workers has been largely smooth, the agency sometimes employs legal enforcement mechanisms to ensure compliance among self-employed individuals.
Formalising the Informal Sector
A key challenge, he noted, has been bringing the informal sector—especially market traders and transport operators—into the formal tax net. Upon assuming office, his administration discovered that an overwhelming 99% of informal sector actors were not remitting taxes to the state, largely due to the disruptive influence of non-state actors engaged in illegal collections.
In response, the government introduced a consolidated ₦36,000 annual levy for market traders. This amount, payable between January and March, covers all relevant state-level charges, including those by the Enugu State Waste Management Agency (ESWAMA), Enugu State Structures for Signage and Advertisement Agency (ENSSAA), storage fees, and business premises levies. “Once this amount is paid between January and March, the trader owes nothing else for that year,” Nnamani clarified. Traders who fail to pay by March 31 are subject to enforcement.
For street vendors operating outside structured markets, an annual levy of ₦30,000 applies, with ESWAMA charges handled separately. Transport operators such as Okada riders, Keke drivers, minibuses, tankers, and trucks pay via a daily ticketing system.
A Human-Faced Approach to Enforcement
Although the law allows for a 10% penalty on unpaid tax and an interest charge tied to the Central Bank’s Monetary Policy Rate of 27.5%, Nnamani disclosed that the state has adopted a softer, pro-business approach. Instead of the full punitive charges, a flat ₦3,000 penalty is applied in most informal sector cases to promote ease of doing business and encourage voluntary compliance.
Taxation and the Cost of Rent
Addressing growing concerns over rising rent, Nnamani rejected claims linking the trend to state tax policies. He described the issue as a national challenge influenced by supply and demand, rather than fiscal policy.
Citing personal experiences dating back to 2015, he observed that a shift in private development preference – from rental apartments to gated residential estates – has contributed to the housing squeeze. “If we had more high-rise buildings, rent would drop,” he noted. The state government, he added, is taking proactive steps through the Ministry of Housing and Housing Development Corporation to build mass housing and student hostels near institutions like ESUT and IMT, freeing up central city housing and helping moderate rents.
Technology, Transparency, and Trust
In line with its commitment to transparency and digital innovation, the ESIRS has launched a tax calculator on its official portal – www.irs.en.gov.ng – allowing residents to compute their taxes with ease and clarity. “This is about transparency and giving our people confidence,” he said, inviting residents to compare Enugu’s tools with those in more advanced states like Lagos.
Understanding the Cost of Development
Responding to concerns that Enugu has become one of Nigeria’s most expensive states, Nnamani acknowledged the perception but clarified that the temporary inflation is largely demand-driven. With Enugu undertaking widespread infrastructural renewal – including smart schools, primary health centres, and hospitality infrastructure – the surge in construction activity has led to increased demand for building materials like granite and rods, which are sourced from other states.
“Once these projects are completed, demand will drop, and prices will stabilise,” he assured. He emphasised that the projects are visible testaments to what taxpayers’ money can achieve when properly managed.
A Call for Mutual Understanding and Civic Partnership
More than a tax clarification, Nnamani’s address served as a reminder of the symbiotic relationship between citizens and government. He appealed for public understanding, noting that when citizens fulfil their tax obligations, the government can, in turn, provide essential services and infrastructure that uplift everyone.
His message was clear: responsible taxation, managed transparently and invested wisely, is the bedrock of sustainable development. From roads to schools and healthcare to housing, Enugu State is demonstrating how taxpayers’ money, when efficiently deployed, can improve lives and build the future.
When it comes to international culinary gems and cultures across the United States, the city of Houston is counted among one of the best places to experience an authentic taste of every corner of the world.
On the evening of Friday, August 8th, Houstonians will have a chance to engage all of their senses into the world of real West African flavors at Grubido’s ‘Art of Fufu’ Food & Art Show, a free culinary and art experience taking place at Flatland Gallery (1709 Westheimer Rd.) in Montrose.
Curated by Grubido founder and Culinary Cultural Curator Kavachi Ukegbu, the annual celebration of west African cuisine and artistry will once again open its doors to patrons to witness the delights of creating and eating Fufu (a starchy, dough-like food that is a staple in many West and Central African countries), and its delicious and diverse pairings of soups and stews that originate from various parts of the continent, and uniquely compliment the beloved food staple as a complete meal. The event will also celebrate the observance of National Fufu Day in the United States on August 11th.
From the process of how different types of fufu are grown and manufactured, to the careful guidance on properly preparing the fufu to be eaten, the ‘Art of Fufu’ Food & Art showcase will give patrons a full circle perspective and appreciation for the food staple that has gained global popularity on social media and in many countries around the world.
Attendees will be treated to fufu and soup samples, live Afrobeats music, an impressive display of fufu inspired artwork and collectables from over the years, and the opportunity to purchase Grubido food products, t-shirts, and the official The Art of Fufu cookbook. Originally published and released by Chef Kavach in 2021, “The Art of Fufu is a fascinating and informative guide to fufu, one of the most delicious and beloved staple foods of West Africans.” All cookbook purchases at the event will be signed by Chef Kavachi.
Entry for this event is free to all guests, but RSVP is strictly required in advance. To RSVP for the upcoming Art of Fufu Food & Art show, please visit the official website online at www.TheArtofFufu.com, or contact Grubido at (832) 818-6847.
The Art of Fufu Cookbook is a culinary treasure that explores the flavors, techniques, and cultural significance of fufu. It is a testament to the artistry of West African cuisine and serves as a guide for those seeking to immerse themselves in this beloved dish.
For more information, please visit www.theartoffufu.com & www.artoffufu.com
Leadership across nations is shaped not only by policies but by the quality of the individuals at the helm. History has shown that the most transformative leaders often draw from deep wells of ethical, philosophical, and strategic thought. Yet, in many African countries—and Nigeria in particular—there appears to be a crisis in the kind of men elevated to govern. This deficit is not merely political; it is intellectual, philosophical, and deeply structural.
There is a compelling correlation between the absence of foundational wisdom and the type of leaders Nigeria consistently produces. Compared to their counterparts in other parts of the world, Nigerian leaders often appear fundamentally unprepared to govern societies in ways that foster justice, progress, or stability.
Consider the Middle East—nations like the UAE and Qatar—where governance is often rooted in Islamic principles. While these societies are not without flaws, their leaders have harnessed religious teachings as frameworks for nation-building, modern infrastructure, and citizen welfare. Ironically, many of Nigeria’s military and political leaders also profess Islam, yet the application of its ethical standards in public governance is nearly non-existent. This raises a troubling question: is the practice of religion in African politics largely symbolic, devoid of actionable moral guidance?
Take China as another case study. In the last four decades, China’s leadership has lifted over 800 million people out of poverty—an unprecedented feat in human history. While authoritarian in structure, China’s model demonstrates a deep philosophical commitment to collective progress, discipline, and strategic long-term planning. In Western democracies, especially post-World War II, leaders often emerged with strong academic backgrounds in philosophy, economics, or history—disciplines that sharpen the mind and cultivate vision.
In stark contrast, African leaders—particularly in Nigeria—are more often preoccupied with short-term political survival than long-term national transformation. Their legacy is frequently one of mismanagement, unsustainable debt, and structural decay. Nigeria, for example, has accumulated foreign loans that could take generations to repay, yet there is little visible infrastructure or social development to justify such liabilities. Inflation erodes wages, and basic public services remain in collapse. This cycle repeats because those in power often lack not just technical competence, but the moral and intellectual depth to lead a modern nation.
At the heart of the crisis is a lack of philosophical inquiry. Philosophy teaches reasoning, ethics, and the nature of justice—skills that are essential for public leadership. Nigerian leaders, by and large, are disconnected from such traditions. Many have never seriously engaged with political theory, ethical discourse, or economic philosophy. Without this grounding, leadership becomes a matter of brute power, not enlightened governance.
The crisis of leadership in Africa is not solely one of corruption or bad policy—it is one of intellectual emptiness. Until African nations, especially Nigeria, begin to value and cultivate leaders who are intellectually rigorous and philosophically grounded, the continent will remain caught in cycles of poverty and poor governance. True leadership requires more than charisma or military rank—it demands the wisdom to govern a society with justice, vision, and moral clarity. Without this, the future remains perilously fragile.
♦ Dominic Ikeogu is a social and political commentator based in Minneapolis, USA.
Enugu Revenue Leader Details Tax Plans, Commits to Responsible Fund Management
Houston Gets a Taste of West Africa at Chef Kavachi’s ‘Art of Fufu’ Show, August 8
The Leadership Deficit: Why African Governance Lacks Philosophical Grounding
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