Flamestar Empowerment Initiative Holds Second Edition of Feed Lagos 1,000 Outreach 

Flamestar Empowerment Initiative (FEI), a non-governmental organisation focused on social development and humanitarian intervention, has successfully organised the second edition of its food outreach programme aimed at addressing food insecurity among vulnerable residents of Lagos State.

The outreach, themed “Feed Lagos 1,000,” was held on December 19, 2025, at the Nigerian Railway Corporation (NRC) Building in Ifako-Ijaiye, Lagos and at JMJ Quarters in Ajegunle Lagos.. The programme witnessed the distribution of food packs containing essential items to more than 1,000 beneficiaries, as part of efforts to support low-income households during the year-end festive season.

Organisers of the initiative explained that Feed Lagos 1,000 was conceived in response to the growing challenge of food insecurity, which has been exacerbated by rising living costs and economic pressures across the country. They noted that many families find it increasingly difficult to meet basic nutritional needs, particularly during festive periods when household expenses often rise.

According to the organisers, the outreach was driven by the belief that collective action and community-based support can help reduce hunger, hardship, and social vulnerability.

Speaking at the event, Ololade Yahaya said the initiative was born out of the organisers’ observation that many people resort to begging during the Christmas season due to economic hardship. He added that Flamestar Empowerment Initiative deliberately chose the festive period as an opportunity to give back to the community and provide relief to those in need.

Yahaya, who is one of the trustees of Flamestar Empowerment Initiative, noted that the organisation intends to scale up the programme in the coming years, having successfully supported 1,000 families again this year.

“Last year, we gave food items to 1,000 families, and this year, we have done the same. Going forward, we hope to do much more, possibly reaching up to 100,000 people next year,” he said. “This initiative is about helping communities rise above poverty. When you feed a family, you reduce hardship and even help prevent crime. That is the goal of Flamestar Empowerment Initiative.”

Yahaya also revealed plans to expand the organisation’s humanitarian focus beyond food distribution, announcing that FEI intends to launch a cancer awareness programme in the first quarter of next year, including free screening services, in response to the increasing rate of breast cancer in the country.

Reaffirming the organisation’s commitment to humanitarian service, another trustee of Flamestar Empowerment Initiative, Oluwatosin Lewis, described the 2025 edition of Feed Lagos 1,000 as an improvement on the maiden edition, noting that the organisers were better prepared.

“Last year, we held an event at Mende, Lagos and also visited two military cantonments. This year, we are here in Ifako-Ijaiye, and we are also heading to Ajegunle to replicate what we have done here. Our goal is to reach as many parts of Lagos as possible,” she said.

Lewis explained that the organisation places strong emphasis on crowd control and safety, which is why it carefully selects venues with halls and gated compounds to ensure orderliness during distributions. She added that the philosophy of Flamestar Empowerment Initiative centres on restoring hope to communities, especially at a time when economic hardship has caused many people to lose faith.

She further disclosed that, beyond Feed Lagos 1,000, the organisation also runs other empowerment programmes, including initiatives focused on supporting children’s education. According to her, the long-term vision is to grow the organisation to a point where multiple empowerment programmes can be executed simultaneously during festive seasons.

On her part, Yejide Owootomo, another trustee of the organization stated that Flamestar Empowerment Initiative is driven by a strong desire to give back to society, particularly in view of the growing number of people struggling with hunger.

“Regardless of the level of support we receive, we will continue to give back and empower people,” she said. “From here, we are moving to Ajegunle, then to a military cantonment, and we will also be distributing food items to officials of the Lagos State Traffic Management Agency (LASTMA), from Obanikoro Bus Stop to Anthony Bus Stop.”

Beneficiaries of the outreach included elderly residents, widows, and low-income earners from Ifako-Ijaiye and surrounding communities. Many expressed appreciation to the organisation, describing the intervention as timely and impactful amid prevailing economic challenges.

One of the beneficiaries, Babatunde Asorobi, commended Flamestar Empowerment Initiative for bringing people together to support the less privileged. He described the initiative as rare, noting that it is uncommon to see organisations prioritising the welfare of the downtrodden at such a time.

Asorobi added that if private individuals and organisations could come together to support members of the public, government institutions should also do more to fulfil promises made to citizens. He praised Flamestar Empowerment Initiative for its contribution to social cohesion and immediate relief for struggling households.

“This kind of initiative goes a long way in addressing hunger at the grassroots level. We encourage more organisations and individuals to support similar causes,” he said.

Feed Lagos 1,000 forms part of Flamestar Empowerment Initiative’s broader mission to empower communities through sustainable interventions in education, health advocacy, and economic support. The organisation has indicated plans to expand the programme to other parts of Lagos State and beyond, while calling on corporate bodies, philanthropists, and well-meaning Nigerians to partner with it in scaling its impact.

Tension Brews in Edo Community as Chieftaincy Dispute Sparks Threats to Peace

Uneme-Osu, Edo State — A simmering chieftaincy dispute in Uneme-Osu Community, Edo State, is rapidly escalating into a grave security concern, as community leaders and stakeholders raise alarm over alleged intimidation, threats to life, and a looming breakdown of law and order.

The crisis centres on the disputed claim to the office of Village Head by Mr. Frederick Lucky Iyogun, also known as Fredrick Nyogun, whose emergence has been widely rejected by a majority of indigenes on grounds of alleged violations of long-established customs and traditions.

With tension at a boiling point, residents warn that timely intervention by the Edo State Governor, the State Director of the Department of State Services (DSS), and the Commissioner of Police is now critical to avert possible bloodshed, particularly ahead of a scheduled community meeting on December 26.

Tradition at the Heart of the Crisis
Uneme-Osu operates a matrilineal system of succession, governed by a clearly defined traditional process. Under this system, nomination is made through the appropriate maternal kindred, followed by presentation to king makers, scrutiny and approval, coronation by the Odio, presentation to the Clan Head, and final ratification by the relevant government authority.

Community elders insist that any deviation from this process is invalid and capable of triggering communal unrest.
However, according to multiple stakeholders, the process that produced Mr. Iyogun allegedly bypassed critical traditional institutions, including the king makers and the Odio. His selection was reportedly conducted through a family-based election, a method elders describe as alien to Uneme-Osu tradition.

Allegations of Irregularities and Political Shielding

Beyond procedural violations, serious allegations have emerged, including claims of commercialization of the process, bribery, and the use of questionable or falsified documents to secure official recognition.
Adding to the controversy, community sources allege that Mr. Iyogun previously served as an aide to former Edo State Governor, Mr. Godwin Obaseki. They claim that during that period, repeated alarms raised by king makers and elders over the alleged illegal selection process were ignored, a development residents say emboldened the disputed claimant and deepened the crisis.

Historical records, including the Partridge Report of 1957, affirm that village headship in Uneme communities is rotational—a principle already practiced in Erhuru and Ekpedo. Community sources insist the same principle applies to Uneme-Osu.
Although the Iyogun (Udochi) Kindred had previously proposed a rotational arrangement, elders note that the proposal was rejected by other kindreds due to unacceptable conditions, rendering it invalid.
Legitimacy Strongly Disputed
The community overwhelmingly recognizes Dr. S. O. Irune of the Okakwu Kindred, crowned in 2010, as the legitimate Village Head. The emergence of Mr. Iyogun—reportedly from the same kindred—has therefore raised fundamental questions about who nominated him and under what lawful authority.

Further controversy surrounds an alleged kindred known as “Ovbafo’ba”, cited in support of Mr. Iyogun’s claim. Elders describe the group as unknown to Uneme-Osu tradition and possibly fictitious.
Compounding the issue, the Odio, traditionally empowered to crown a Village Head, reportedly refused to crown Mr. Iyogun. Critics argue that any coronation carried out without the Odio’s consent is null and void under customary law.

Security Concerns Escalate
Since parading himself as Village Head, Mr. Iyogun has been accused of harassing and intimidating perceived opponents, as well as imposing illegal fines and levies on villagers, many of whom are already economically vulnerable.

Residents warn that these actions have intensified tension and could spark violent confrontation if urgent intervention is not taken.

“This is no longer just a traditional disagreement,” a community leader said. “It has become a serious security issue that threatens lives and public order.”

Petition to CP IGP MONITIRING UNIT , CP EDO STATE AND DGSS.

Concerned indigenes have formally petitioned the CP IGP monitoring unit, CP Edo state and DGSS, urging it to direct the Nigeria Police Force to immediately caution Mr. Iyogun, restrain him from parading himself as Village Head, and compel him to sign a written undertaking to cease all forms of intimidation and unlawful activities.
They also called for a thorough investigation into the documents used to secure his recognition, including forensic verification where necessary, and the deployment of proactive security measures to prevent violence, especially ahead of the December 26 meeting.

Call for Urgent Intervention

Community leaders are appealing to the Edo State Government, security agencies, and traditional institutions to act swiftly to restore peace, uphold tradition, and prevent Uneme-Osu from sliding into an avoidable crisis.

As tension continues to mount, residents warn that silence or delay could prove costly, stressing that prompt, decisive intervention remains the only path to stability, justice, and lasting peace in the community.

Nigeria’s Triple Plague: Tribalism, Nepotism & Favoritism; A Nation Held Hostage by Its Own Fault Lines.

By George Omagbemi Sylvester | Published by saharaweeklyng.com

“How Ethno-Centric Loyalties and Crony Networks Undermine Unity, Meritocracy, and National Development.”

Nigeria, Africa’s most populous nation, boasts an extraordinary tapestry of cultures, languages and histories. Yet beneath the surface of this diversity lie deep-seated fissures that have repeatedly sabotaged aspirations for national unity, inclusive governance and sustainable development. TRIBALISM, NEPOTISM and FAVORITISM (intertwined and mutually reinforcing) have become the anti-thesis to meritocracy and national cohesion. These twin vices rob Nigeria of competent leadership, breed inequality and fracture the social compact between the state and its citizens.

At its core, tribalism is loyalty to one’s ethnic group, often at the expense of commitment to a wider nation. It manifests in politics, public appointments, economic opportunity and social relations. When coupled with nepotism (the granting of preferences and privileges to relatives and close associates) and favoritism based on personal or communal loyalties, the result is a governance culture that privileges identity over competence. The ultimate victims of this toxic mix are ordinary Nigerians whose talents, aspirations and futures are depersonalized by a system that values connections over contribution.

I. Tribalism: The “Us vs. Them” that Undermines One Nigeria. Contrary to celebratory narratives about Nigeria’s diversity, tribalism has been repeatedly identified as a profound obstacle to nation-building. Scholars and public commentators alike warn that ethnic loyalties often eclipse commitment to the Nigerian state, eroding trust and fostering resentment. Excessive tribalism weakens national unity by promoting “US versus THEM” mentalities that prioritize the interests of ethnic constituencies above the collective good.

A 2025 report on employment discrimination in Nigeria revealed that tribal identity continues to affect job opportunities, with hiring decisions frequently influenced by ethnic considerations rather than professional qualifications. Indigeneity policies and cultural biases create systemic barriers for non-indigenes, entrenching inequality within the labor market.

Renowned Nigerian scholar Professor K. I. Nnoli described ethnic politics as “a struggle among the various ethnic groups for a division of national resources,” a dynamic that has entrenched inequality and undermined democratic processes. Ethnic racism, in his analysis, has “exacerbated corruption in governance, undermined democracy, promoted inefficiency and created false hierarchies in the way we regard and treat each other.”

II. Nepotism & Favoritism: Crony Networks That Starve Meritocracy. Tribalism naturally morphs into nepotism and favoritism when ethnic loyalties dictate access to opportunity. Nepotism (the assignment of jobs, contracts, or privileges to family and cronies) corrodes confidence in public institutions and erodes merit as the measure of competence.

Elder statesman Chief Edwin Clark has publicly condemned nepotism in successive Nigerian administrations, noting that appointments based on ethnicity and personal networks deepen marginalization and erode public trust. According to Clark, such practices have “undermined national unity” by sidelining qualified Nigerians who do not belong to favored groups.

This malign influence is not limited to public administration. Academic analyses describe how clan-centered social structures in Nigeria normalise favoritism, creating fertile ground for corruption. In such environments, officials often gain tacit support from their ethnic networks regardless of the morality or efficacy of their actions, thus weakening accountability.

The consequences are palpable: positions of influence become monopolised by those with the right connections, while the competent but unconnected are systematically excluded. The culture of “YOU MUST KNOW SOMEONE” before securing a job or a contract has become so pervasive that even former President Goodluck Jonathan acknowledged it as a recurring tradition in the Nigerian polity, where ministries are regarded as “big and juicy” spoils to be parceled out among insiders.

III. The Human and Economic Cost. The combined effects of tribalism, nepotism and favoritism extend far beyond politics and they actively cripple national development. Nigeria, despite vast human and natural resources, continues to lag behind global peers in numerous socioeconomic indices.

A troubling academic analysis shows how corruption (often reinforced by tribal and nepotistic networks) has sapped Nigeria’s resource base and retarded growth. Despite more than half a century of oil wealth, Nigeria remains unable to translate its resource endowments into broad-based prosperity. According to research on corruption’s economic impact, decades of graft could have cost the nation the equivalent of tens of billions of dollars that might otherwise have funded infrastructure, healthcare and education.

When access to opportunity, jobs and services is mediated by tribal affiliation or personal networks, Nigeria’s human capital is devalued. Talented professionals, young entrepreneurs, and innovators are often sidelined because they lack the “CORRECT” identity card or patronage, creating a drain on national potential and stoking frustration among youth.

IV. Social Fragmentation and Political Instability. Equally troubling is the social fragmentation that arises from these practices. Tribalism engenders discrimination, marginalization and envy among groups, laying fertile ground for conflict and distrust. Where people feel excluded from the prosperity of their own country because of their ethnic identity, social cohesion unravels.

Scholars have pointed out that tribalism does not merely divide opinion; it entrenches inequalities in education, employment, and access to public services, reinforcing a vicious cycle of exclusion and insecurity. These divisions have, at times, fueled political unrest and violent clashes, as competing groups vie for control of resources deemed essential for survival.

V. Voices of Reason: What Experts and Leaders Say

Professor K. I. Nnoli, a prominent Nigerian academic, warned that “ETHNIC RACISM” and ethnic competition distort access to national resources and social opportunities, creating false hierarchies and inequality within the polity.

Chief Edwin Clark has repeatedly decried the prioritisation of tribal loyalty over merit, arguing that it corroded trust in Nigeria’s institutions and limited the nation’s capacity for inclusive progress.

Traditional leader Wellington Bobo articulated a timeless admonition: “The moment you take an oath of office, you cease to be a tribal champion and become a servant of the entire people.” This statement highlights the moral imperative for leaders to transcend narrow loyalties and embrace national stewardship.

VI. The Path Forward: Reform, Accountability, and National Consciousness

Nigeria’s journey toward an inclusive, merit-based society begins with confronting these ugly realities head-on. Structural reforms must prioritise:

Merit-based Appointments: Institutional safeguards to ensure that jobs, contracts, and opportunities are awarded based on competence, not lineage.

Inclusive Policies: Policies that protect minorities and non-indigenes from discrimination based on tribal identity.

Civic Education: Renewed emphasis on national consciousness that uplifts common identity over sectional loyalties.

Institutional Integrity: Strengthening civil service codes, anti-corruption bodies, and judicial independence to withstand pressures of favoritism.

Above all, it demands moral courage from leaders and citizens alike to reject the politics of division and embrace governance anchored in fairness, justice, and shared prosperity.

Final Note: A Nation at the Crossroads. Nigeria stands at a crossroads. The persistent specters of TRIBALISM, NEPOTISM and FAVORITISM threaten to tear apart the delicate fabric of a nation that should (by virtue of its diversity) be a beacon of unity. These vices have stunted Nigeria’s development, eroded confidence in public institutions, and perpetuated cycles of poverty and exclusion.

Yet, as leaders like Chief Edwin Clark and community voices like Wellington Bobo remind us, identity must never trump nationality. The true liberation of Nigeria lies in creating a society where MERIT is honoured, DIVERSITY is celebrated, and EVERY CITIZEN (regardless of origin) can CONTRIBUTE to and BENEFIT from the nation’s progress.

Only then can Nigeria finally silence the destructive chorus of tribalism and nepotism and fulfill its promise as a united, thriving republic.