Nigeria
Sheik Ahmad Gumi’s pro-bandit advocacy
It seems that Sheik Ahmad Gumi’s self-appointed mediator role between terrorists, misnamed bandits, in the North and Northern states’ governors came under official scrutiny when his effort finally attracted the attention of the Directorate of State Security, who invited him for a meeting.
Although, the DSS spokesperson had told the news media it is routine practice for the DSS to extend invitation to persons of interest to it, which would lend credence to the fact that the cleric had indeed been with the DSS, Sheik Gumi himself denied any such meeting. Whatever the truth is, it does appear that Gumi’s handshake has in the reckoning of state authorities, particularly the Army, now gone beyond the elbow. This followed his latest remarks accusing the military (or is it the Army?) of harbouring elements who collude with the terror bandits to launch attacks on innocent Nigerians.
Before now Sheik Gumi, who rose to the rank of a captain as a doctor in the medical corps of the Nigerian Army, had accused Christians in the military’s counter-insurgency/banditry campaign of being responsible for the killing of bandits. It was a remark with the potential, if not the clear aim, to set off a sectarian war in the military. For quite a while, indeed, Sheik Gumi had come under sharp criticisms from Nigerians who view his mediatory role of appeasement as overtly conciliatory and accommodating of the outlaw activities of the terrorists. At every turn, Gumi has taken the opportunity to put in a word for the terrorists, heaping the blame for their criminal ways on everyone but the terrorists.
In the terrorists’ attacks on schools, Gumi has all but held the students culpable for the crime committed against them by the army of outlaws that have overtaken the North. He offers a rather romantic and generally sympathetic account and justification of the activities of the criminals. One could mistake these beastly terrorists who have murdered hundreds of Nigerians in cold blood and received ransoms running into hundreds of millions of naira from both the state and traumatised relations of kidnap victims- one would be excused to take these terrorists’ activities for mere circus shows by listening to Gumi. For him, the deadly criminalities of the terrorists are like childish pranks that could simply be excused away as some form of youthful delinquency.
When Gumi started his rapprochement with the murderous forest militias in February, his intervention seemed acceptable. He appeared to mean well, and may well do. Except that his utterances now undermine his goals and endanger the collective security of Nigerians, upending the security set-up in ways that should be repugnant to all supporters of order and justice. The first time he took what looked like an extremely dangerous journey to the forest to meet the terrorists, his justification was that the entire process needed an impartial arbiter, not the state that had serially violated previous agreements with the terrorists. You may wonder what kind of agreements were this, but should not be surprised to know that these were generous offers of appeasement money that were directed at getting the terrorists to drop their arms. If nothing else, it was both a cheap surrender and admission of state failure.
Anyhow, these efforts and its solution formula fell flat across the North. Many of the terrorists rehabilitated under these arrangements returned to the forests before or as soon as they had exhausted their monetary largesse. What started like peaceful approach had suddenly become big time money-making business for the terrorists and some of those employed to check them in the security units as Sheik Gumi has observed. The terrorists would not be appeased and they persisted in their crimes while, Gumi, amid all of this, continued to make a case for them. He joined a group that visited former President Olusegun Obasanjo in April to seek his input in efforts to find a solution to the ‘banditry’ problem in the North.
As part of his rhetoric of appeasement, he compared the terrorists, who he claims lack a voice, to coup plotters and demanded the state pardons them as it did coup plotters during the military era. He described the devastating onslaught of the terrorists on farming communities and the attendant conflict as ethnic wars. Pray, what is the ethnicity of the Zamfara, Niger or Kaduna states farmers whose farms and homesteads have been destroyed by the terrorists? How does this incursion into farmlands or farming communities in the central or southern parts of the country amount to an ethnic conflict? At another time and still playing the appeasement game, Gumi made the outstanding claim that the northern terrorists learned their art from Niger-Delta militants. Just as he demanded that an amnesty programme in the manner of the one President Umar Yar’Adua emplaced for Niger-Delta militias should be instituted for the terror-bandits of the north.
What would Gumi not ask on behalf of his so-called voiceless bandits? He has demanded like some other northern advocates that they be recruited into the military or assigned the task of guarding the forests against terrorists like themselves! Aba, Sheik, must everything be grist for the appeasement of your beloved bandits?! Where would this saccharine love of criminals, a Lot’s wife malaise, end? Sheik Ahmed Gumi would rather have his ‘downtrodden’ bandits’ systematic engagement in hostage-taking in return for generous ransoms than the regular raids that result in indiscriminate destruction of lives and property. It was in this spirit he urged parents of the abducted Greenfield University students to pay about N200 million in addition to procuring motor bikes for the bandits that abducted them in exchange for the return of the remainder of the students that escaped summary execution.
Has Gumi pondered the implication of his actions, some of which have their origin in a culture of entitlement that see Northerners compare incomparable situations and thus demand unfair advantage over others? Can any right-thinking person compare the motivations of the Northern terrorists to those of Niger-Delta militants? Is this not the same mentality at work when Abubakar Malami compared open grazing to sales of spare parts? So, if Dr. Goodluck Jonathan employed members of the Oodua Peoples Congress, OPC, as petrol pipeline guards, Ahmad Gumi, without openly saying so, can demand the employment of terrorists as forest guards?
Just as President Muhammadu Buhari deemed it fit to compare his overt nepotism and favouritism in appointments to the constitutional demand that a minister is appointed from each state of the federation without him or others in the North perceiving the blind spot, or indeed, the ‘dot’ in the circle of his integrity claims? The likes of Gumi work in vain except they accept that appeasement or culture of entitlement will not bring an end to terrorism in the North.
Culled from the Vanguard News Nigeria
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
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.
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.
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