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Special Report: From Ideology to Opportunism And The Erosion of Political Promises

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By Yusuf Danjuma Yunusa

It’s customarily in the political sphere to, in a bid to win over supports of many eligible electorates, make a promise on things one would do as a reflection of his representation for his constituents. This act is what so many of us conventionally know as manifestos.

Politicians do make their manifestos at the wake of campaign for the support needed to pilot affairs from a certain office be it senate, house of representatives, state assemblies, governorships or presidency–in a certain community. Taking ourselves back in the past say 1950’s to 1960’s and even beyond to early 1990 one wouldn’t argue that much has changed systemically in terms of politicians keeping to the promises they make.

Revisiting The Political Ethos Of The Past

The 1950’s to 1990’s era stand in stark contrast to the later periods, where despite larger budgets, the delivery of tangible social amenities became far less efficient and impactful. The politicians of 1950-1990, for all their flaws, were fundamentally state-builders who saw the provision of social amenities as a primary duty of governance.

After the Richards Constitution of 1946, regions gained more autonomy. The fierce political competition between the three major regions North, West, and East translated into a “healthy rivalry” to provide social amenities for their people, as this was a key way to win loyalty and legitimacy.

The Western Region Under Chief Obafemi Awolowo:

Chief Obafemi Awolowo’s government was, unarguably, the most systematic and visionary in its provision of social amenities. In terms of education, this visionary leader, as at 1955, made sure the region enjoyed free primary education. It was a revolutionary policy. The Western Region became one of the first territories in Africa to introduce universal free primary education, leading to a massive explosion in literacy and creating an educated class that would dominate the civil service and professions for decades.

Similarly in the health sector of the region, the first teaching hospital in the region was established at the University College Hospital(UCH), Ibadan, which became the premier medical institution in West Africa. Also, numerous general hospitals like the famous Adeoyo State Hospital in Ibadan were built, and of course specialist hospitals as well.

Furthermore, Chief Obafemi also outstandingly Initiated the first major public housing schemes in Nigeria, such as the Bodija Estate in Ibadan, providing modern, affordable housing for the middle class.

He also built the Cocoa House in Ibadan, the tallest building in tropical Africa at the time, symbolizing progress and economic ambition. Social security was introduced for the aged. These, and among others, were how governance was in the western region in the 1950’s.

The Eastern Region Under Dr. Nnamdi Azikiwe And Later Dr. Michael Okpara:

The Eastern Region pursued a policy of “industrialization through agriculture,” using proceeds from cash crops like palm oil and cocoa to fund social development. Like the West, the East under the government of the duo mentioned above, made heavy investment in primary and secondary schools, creating one of the most literate populations in the country. The groundbreaking establishment of institutions like the University of Nigeria, Nsukka(UNN)in the year 1960, which focuses on practical knowledge, agriculture, technology, and business, was part of the reasons for such milestone.

In the same vein, prompt and focused attention was given to the health sector of the region also; with so many general hospitals established to address people’s medical complaints. The University of Nigeria’s teaching hospital was established under the regional government of this era.

Moreover, there were rural development and integration focused on building roads, providing pipe-borne water for agricultural plantation by the Okpara led government.

The Northern Region Under Sir Ahmadu Bello

The Sardauna’s government focused on a “catch-up” strategy to modernize the North while preserving its cultural heritage. The educational gap between the region and the remaining two West and East was bridged by the government of the late Sadauna with the massive and aggressive educational drive that he initiated which resulted to the establishment of hundreds of primary and secondary schools.

The famous Ahmadu Bello University, Zaria, which has now become the largest and most comprehensive university in Sub-Sahara Africa–serving the North and beyond–was founded by him in the year 1962. The Sadauna’s love for education further made him to establish the Teacher Training College aimed at producing quality teaching workforce for the region.

Additionally, major groundbreaking initiatives in the health sector was also made. From Kaduna to Kano, to Sokoto, and beyond, general hospitals were established.

To curb drought and the lack of clean water phenomenon ravaging the region, he invested heavily in water supply schemes dams and treatment plants.

Sir Ahmadu Bello developed Kaduna into a modern industrial and administrative capital, with planned residential layouts and social infrastructure.

It is evident that governance at the time of these leaders mentioned was based on ideologies centered on developmental agendas that were visionary and transformative.

The Modern Playbook: When Manifestos Become Marketing Brochures:

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In a stark contrast to the analysis of the political ethos of the past, this present day politicians are more of political merchants than transformative leaders having the interest of their subjects at heart.

From presidency down to the councilorship position in the country at the moment, power brokering and political opportunism have eroded the laid down transformative ideologies foundation by the past leaders. Promises during campaigns are no longer kept.

For accountability purpose, the channels television has managed, over the years, to incorporate debates and intriguing session during political campaigns aimed at making sure that politicians keep to their promises, but all to no avail.

The basic amenities as provided by the aforementioned leaders in the past administration of this country can’t even be provided by these contemporary politicians. Worst of it all is their inability to create enabling environments for citizens willing to make these provisions available for themselves. This development has prompted the question: what has gone wrong?

The Anatomy of The Failure: Unpacking The Why

Speaking with a public policy expert and a public affairs analyst, Dr. Shamsudeen Ibrahim, he made it clear that the country can not work based on federalism which we are operating with:

“I have, for long time ago, realised that Nigeria of today cannot match up with that of the past. They are entirely two distinct ideologies being used by the leaders of the both generations.”

He continued, “while the past leaders governed based on regionalism, the present leaders are governing us based on federalism. At that time, governance was seen as a competition. Not now that it’s seen as an avenue to become wealthy overnight at the expense of the subjects.”

It was understood from Dr. Shamsudeen that the first and main problem of the mess we are into now as a country is the system of government we are operating with. After the civil war, the Federal Government, fueled by oil wealth, took a central role in providing amenities, and among other things as far as governance is concerned.

Furthermore, the analyst also disclosed that godfatherism is also contributing to the setbacks in governance which the country is suffering from:

“Most politicians don’t have a voice of their own anymore due to power brokering ravaging the political landscape of the country. So, even the ones with good intentions usually become incompetent later on in the office due to the interest of the person who handed power over to them.”

Moreover, weak institutions exhibiting indifference in the crimes of political office holders was also mentioned as one of the reasons for where we are today as a country:

“Our judges are no more the hope of a common man. That’s why you see politicians committing crime in the daytime, mocking you that challenge them by telling you to go to court. They know the judges yield to their monetary offers always, and as such pass judgements in their favor,” the analyst said.

Additionally, Dr. Shamsudeen revealed that the electorates are also part of the problem of politicians not keeping to their promises after getting into office:

“Nigerians are also part of the problem we are discussing about. Most of us don’t care about performances of politicians anymore, so far he is from your own state, community or local government, it’s fine for him to be in office and go scot-free when he commits crime.”

“Politicians are sensitive, and they don’t miss any single opportunity seen to be utilized in their favor. Hence, their nonchalant attitude to keeping to promises after getting into office because they know that their subjects don’t judge them largely on that metrics any longer,” he added.

Also, engaging with a developmental economist, Opeyemi Abdulrozak, he analysed that the political sphere of Nigeria has been maligned with a high entry cost, hence, making the recuperating process undermining the provision of basic amenities:

“Political parties now see politics as an enterprise. Check the prices of forms for each of the political offices across various political parties, then you would be perplexed by how much it actually cost to enter into politics nowadays.”

He continued, “to be very honest, would you venture into initiating any social amenities program while you are yet to recover your expenses during campaigns and electioneering processes?”

Mr. Opeyemi also asserted that another core reason behind politicians not paying attention to promises they make during campaigns is the huge part of the country’s revenue that is being budgeted for servicing of debt every year:

“From the macroeconomics standpoint, huge part of the country’s revenue that is being budgeted for debt servicing, plus the inflation as a result of the volatility of the currency, and dependency on a single source of revenue generation which is oil, are also contributing factors preventing the provision of social amenities by the government.”

The economist also disclosed that the economics of procurement in Nigeria has been corrupted and comprised; stating that contracts inflation is on the rise as a result of lack of competitive bidding which, consequently, leads to increase in the cost of projects:

“Politicians award contracts to themselves nowadays, making it almost impossible for competent experts to even have the opportunity to pitch ideas talk more of executing a project. And the most painful part is that, after budgeting huge amount from the government coffers for the execution of projects, they end up not doing it and then have the funds diverted.”

When asked what his perspective is on the failure of politicians to implement manifestos, the economist replied by saying that he sees that as a lack of political will rather than economic capacity:

“The country is endowed with numerous natural resources that can generate revenue and bring about robust economy if utilized efficiently. I see the problem as a lack of political will.”

Deducing from the submissions of the both experts, it can be said that the problem is not lack of ideas, but a systemic failure driven by perverse incentives, weak institutions, and a change of political culture.

Keeping to manifestos will not die if the subjects decide to revive it by holding political office holders to account through empowered independent institutions, a more issue-based electorates, and legal frameworks for tracking campaign promises.

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Sultan of Sokoto Declares Friday, March 20, 2026 as Eid-el-Fitr Day

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The Leader of Muslims in Nigeria, His Eminence Alhaji Muhammad Sa’ad Abubakar, has announced that the new moon of Shawwal 1447AH was not sighted on Wednesday, March 18, 2026, corresponding to the 29th day of Ramadan 1447AH.

In accordance with Islamic injunctions as derived from the Qur’an and Hadith, when the new moon is not sighted on the 29th day of the lunar month, Muslims are required to complete 30 days of fasting before celebrating Eid. Consequently, Thursday, March 19, 2026, will be observed as the 30th day of Ramadan.

The announcement was conveyed in a statement issued by the Sultanate Council Advisory Committee on Religious Affairs in conjunction with the National Moon Sighting Committee. The statement confirmed that no verified reports of the Shawwal crescent were received from moon-sighting committees across the country.

Signed by Prof. Sambo Wali Junaidu, Wazirin Sokoto and Chairnan, Advisory Committee on Religious Affairs, Sultanate Council, Sokoto, dated 18th March, 2026, the statement said, accordingly, His Eminence has declared Friday, March 20, 2026, as the 1st of Shawwal 1447AH and the day for the celebration of Eid-el-Fitr.

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“His Eminence, Alhaji Muhammad Sa’ad Abubakar CFR, mni, the Sultan of Sokoto and President General, Nigeria Supreme Council for Islamic Affairs (NSCIA) has accepted the report and accordingly declared Friday, 30th March, 2926 as the first day of Shawwal 1447AH. (Day of Eid-El-Fitri),” it said.

The Sultan felicitates with the Nigerian Muslim Ummah on the successful completion of Ramadan and urges continued prayers for peace, unity, and development in the nation. He also prays that Allah (SWT) accepts the عبادات (acts of worship) of all المسلمين.

“His Eminence, the Sultan felicitates with the Nigerian Muslim Ummah and wishes them Allah’s guidance and blessings. The Sultan while urging the Muslim Ummah to continue to pray for peace, progress and development of the Country, also wishes all Muslims a happy El-El-Fitri. May Allah (SWT) accept our religious deeds, Amin,” the statement said.

Signed:
Media Team of the Sultan of Sokoto
Date: March 18, 2026

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IGP Disu Commits to Fallen Officers’ Legacies with N2.4 Billion Payout to Next-of-Kin

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By Yusuf Danjuma Yunusa

The Inspector-General of Police, Olatunji Disu, has presented cheques totalling N2.4 billion to 1,075 beneficiaries and next-of-kin of deceased police officers under the Group Life Assurance and IGP Family Welfare Schemes.

According to a statement on Wednesday signed by the Force Public Relations Officer, Anthony Placid, the presentation took place at the Force Headquarters, Abuja.

The cheques, “amounting to ₦2,435,421,584.11, cover policy years 2018/2019, 2020/2021, 2021/2022, 2022/2023, as well as 2024/2025 and 2025/2026, including outstanding insurance claims recovered from previous years.”

In her remarks, the Force Insurance Officer, Lydia Ameh, said the disbursement reflects “the determination of the IGP Olatunji Disu to prioritise the welfare of officers and their families.”

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She noted that “the payments represent recoveries from long-standing insurance obligations” and added that “decisive steps have been taken to ensure compliance by insurance providers and prevent delays in claims settlement.”

Ameh further reaffirmed “the commitment of the Force Insurance Unit to efficient, transparent, and accountable service delivery.”

In his response, the IGP described the ceremony as “a solemn recognition of the sacrifices made by officers who lost their lives in the line of duty,” noting that the welfare of personnel remains a central pillar of his administration.

He stated that the presentation “goes beyond financial support,” adding that it represents “the Force’s enduring obligation to honour the courage, service, and commitment of its fallen heroes while standing firmly by their families.”

Disu assured all that “efforts would be intensified to strengthen welfare frameworks, improve administrative efficiency, and eliminate delays in the processing and disbursement of benefits.”

He also noted that “the Force will leverage modern technology to enhance transparency, streamline claims processing, and ensure accountability in welfare administration.”

The Nigeria Police Force reiterated its commitment, stating that the sacrifices of fallen officers “remain invaluable to the peace, security, and stability of the nation.”

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Zakatul Fitr: The Final Act of Ramadan’s Compassion and Purification”

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By Yusuf Danjuma Yunusa

As the blessed month of Ramadan draws to a close, Muslims turn their attention to one of its final acts of worship: Zakatul Fitr. More than just a charitable donation, this obligation is a profound act of purification and social solidarity, completing the spiritual journey of the month. Its performance, guided by clear prophetic traditions, ensures that its spiritual and social objectives are beautifully fulfilled.

Zakatul Fitr is a duty incumbent upon every Muslim who possesses the means beyond their basic needs for themselves and their family. The Prophet Muhammad (peace be upon him) clearly established this, declaring: “The Messenger of Allah made Zakatul Fitr obligatory upon every Muslim—free or slave, male or female, young or old.” (Bukhari & Muslim).

This universality is a powerful reflection of Islam’s inclusive spirit. It ensures that every household that is able can participate in a collective act of compassion, supporting the less fortunate and weaving a tighter fabric of community care.

The amount set for Zakatul Fitr is one ṣā‘ of a household’s staple food. Classical scholars describe a ṣā‘ as a volume measure roughly equivalent to 2.5 to 3 kilograms of common food items like rice, wheat, dates, or barley. The head of the household is responsible for fulfilling this duty on behalf of all dependents, including children and those under their care. This system guarantees that every member of the community, even the youngest, contributes to uplifting the poor, reinforcing the principle of shared responsibility.

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Timing is essential for Zakatul Fitr to achieve its intended purpose. The charity must be given before the Eid prayer. The Prophet (peace be upon him) instructed that it be distributed before people set out for the prayer, so that the needy may benefit from it in time to celebrate Eid al-Fitr with dignity and joy. Recognizing the logistical challenges of distribution, scholars permit giving the Zakat a day or two before Eid. This flexibility facilitates the process, ensuring it reaches those who need it most in a timely manner.

The primary recipients of Zakatul Fitr are the poor and the needy. By providing them with the means to partake in the Eid festivities, this charity prevents their social exclusion and transforms Eid into a genuine celebration for the entire community. It is a tangible expression of the principle that joy is meant to be shared.

In contemporary contexts, many scholars permit giving the equivalent monetary value, allowing recipients the flexibility to address their most pressing needs. This opinion is followed when it is deemed more beneficial, though the original Sunnah emphasizes the distribution of food.

Reflecting on Zakatul Fitr reveals the profound practical wisdom within Islam. It ensures that the intense worship of Ramadan does not remain a private spiritual exercise but instead culminates in a visible act of social responsibility. As believers conclude their month of fasting with gratitude to Allah for His blessings, they channel that gratitude into generosity toward others.

Thus, Zakatul Fitr stands as the final, defining gesture of Ramadan. It is a powerful symbol of personal purification, sincere compassion, and communal harmony, ensuring that the joy of Eid is not a private privilege but a shared blessing for all members of society.

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