society
Bloodlines of Theft: Corruption in Nigeria from the 1960s to Today; Who Will Break the Chain?
Bloodlines of Theft: Corruption in Nigeria from the 1960s to Today; Who Will Break the Chain?
George Omagbemi Sylvester | Published by SaharaWeeklyNG.com
“They stole our future; then taught our children to do the same.”
From the ashes of colonial rule in 1960, Nigeria rose with immense promise, a land blessed with crude-oil, talent and a population hungry for progress. Yet, six decades later, corruption has eaten into the very fabric of the nation like a hereditary disease. It has become so deeply woven into the country’s political, economic and social DNA that many now describe it as something that “flows in our blood and veins.” From the corridors of power to the back alleys of bureaucracy, from the military barracks to the village councils, corruption is not just an act, it is a way of life.
The tragedy is not only that Nigeria’s leaders steal, but that they do so without FEAR or SHAME. Chinua Achebe lamented in The Trouble with Nigeria (1983): “The trouble with Nigeria is simply and squarely a failure of leadership.”
That failure began in the 1960s. Independence came with hope, but also with political greed. The First Republic, barely six years old, collapsed in 1966 under the weight of ELECTORAL FRAUD, NEPOTISM and TRIBAL POLITICS.
When the military seized power, many Nigerians thought corruption would be crushed with the iron discipline of soldiers. Instead, the khaki rulers perfected it. They replaced the ballot box with the barrel of the gun and turned the national treasury into a private vault.
During the oil boom of the 1970s, when Nigeria’s crude production skyrocketed, billions of petrodollars flowed into the country. Instead of electricity, roads, refineries and schools, we got abandoned projects, phantom companies and padded budgets. The saying “OIL BOOM, OIL DOOM” was born. A 1980 World Bank report on Nigeria’s public spending revealed billions unaccounted for; proof that the boom enriched only the connected few.
Then came the 1990s, the darkest chapter in Nigeria’s corruption history, epitomized by the regime of General Sani Abacha (1993–1998). His government institutionalized looting on a global scale. The Nigerian government, through investigations and international collaboration, confirmed that more than $5 billion was siphoned into secret Swiss accounts and foreign investments. The so-called “ABACHA LOOT” has been repatriated in tranches from Switzerland, the U.S. and the U.K. yet much of it has been RE-STOLEN or UNACCOUNTED for, a vicious cycle that mirrors the very rot it sought to correct.
Nigeria among the most corrupt nations in the world, scoring between 20–27 out of 100 on its Corruption Perception Index (CPI) over the past decade. This is not a rating of shame; but a mirror of our collective moral decay.
From 1999, when Nigeria returned to democracy, through the administrations of Obasanjo, Yar’Adua, Jonathan, Buhari and now Bola Ahmed Tinubu, corruption has remained a common denominator.
When Nigeria discovered oil in commercial quantity in Oloibiri in 1956, it should have guaranteed prosperity. Instead, it became a curse. A handful of elites cornered oil licenses, inflated contracts and built empires abroad. Nobel Laureate Wole Soyinka once said:
“The Nigerian tragedy is not the absence of riches but the presence of thieves in power.”
The sad reality is that the system rewards corruption and punishes honesty. The elite steal to get richer, and the poor cheer them on and aspire to replace them. A civil servant earning ₦150,000 monthly drives a ₦50 million SUV, yet no one asks questions. A governor misappropriates billions and becomes a senator after leaving office. The common man, meanwhile, cannot afford a loaf of bread or a sachet of water.
The tragedy is worsened by moral fatigue. Many Nigerians now believe that corruption is normal due to a SURVIVAL STRATEGY. The taxi driver gives bribes to policemen, the trader inflates invoices, the student cheats/pays their way in exams and the pastor manipulates offerings. This cultural acceptance of wrongdoing is what has made corruption so resilient.
Comedian Gordons once joked bitterly during a stand-up show:
“In Nigeria, corruption has a driver’s license. Even if you catch it, the police will tell you to release it because it’s their oga.”
Even I Go Dye, another popular comedian, used his platform to challenge the people directly, saying:
“We can’t fight corruption by clapping for the corrupt. The day Nigerians stop laughing at thieves, the thieves will stop smiling.”
Their jokes sting because they reflect truth. Comedy has become one of the last weapons for telling the bitter truth in a society where truth itself is endangered.
How did we get here and what truly can be done?
1. Rebuild Institutions, Not Just Arrest Individuals.
Corruption thrives where systems fail. The Economic and Financial Crimes Commission (EFCC) and Independent Corrupt Practices Commission (ICPC) were created to fight graft, but they are often politicized. Real reform means granting them operational independence, free from presidential or partisan control. Trials of corrupt politicians must be swift, public and conclusive. The message must be clear: if you steal from Nigerians, you will lose your freedom, your wealth and your name.
2. Strengthen Civic Accountability.
Corruption will not die in silence. Citizens must demand transparency. Every Nigerian project (from roads to hospitals) should have an online record accessible to the public. Civil society and investigative journalists must be protected and encouraged. As Dr. Ngozi Okonjo-Iweala once said,
“No one can fight corruption for Nigerians except Nigerians. Everyone has to be committed from the top to the bottom to fight it.”
3. Reform Campaign Financing.
Politics in Nigeria is the most expensive in Africa. When candidates spend billions to win elections, they must recover their “INVESTMENT” once in office. We must regulate political spending, make campaign donations transparent and ban anonymous contributions.
4. Create Economic Incentives for Honesty.
When civil servants are underpaid and undervalued, corruption becomes tempting. Pay must reflect responsibility. Digital payroll systems should be enforced across all government agencies to close loopholes. Reward honesty publicly and shame theft openly.
5. Cultural Reorientation.
We must teach integrity from the home to the classroom. A society that worships wealth without questioning its source will continue to breed thieves. Media, entertainment and religious leaders must champion integrity as a national value.
6. Follow the Money; Even Abroad.
The Western banks that house looted funds must be pressured to disclose and return stolen assets. Nigeria must strengthen its financial intelligence units to trace offshore transactions. The Abacha case proves that stolen wealth leaves a trail, we only need political will to follow it.
7. Empower the Judiciary.
Without an independent judiciary, anti-corruption is dead on arrival. Judges must be selected on merit, protected from political influence and held to the highest ethical standards.
The biggest lie ever told to Nigerians is that CORRUPTION IS UNSTOPPABLE and that it is PART OF OUR BLOOD. No, it is not GENETIC; it is a CULTURE. And like every culture, it can be unlearned. It begins with leadership, but it ends with us. Every bribe we pay, every rigged vote we tolerate, every silence in the face of theft, these are the nails we drive into our own coffin as a nation.
As the late Kenyan scholar Prof. Patrick Lumumba aptly said,
“Africa is poor because her leaders are thieves.”
Nigeria must decide whether it will remain part of that tragedy or rise as the exception.
Our children deserve more than this endless cycle of looting and lamentation. Corruption has stolen our future, but it does not have to own our destiny. The cure will not come from London or Washington; it will come from a generation of Nigerians who refuse to bow to thieves, who will name corruption for what it is: treason against the people.
Let this be the call to citizens, journalists, teachers and even comedians to make corruption socially unacceptable again. The elites may steal our gold, but they cannot steal our conscience unless we hand it to them.
And if CORRUPTION truly flows in our veins, then let INTEGRITY be the blood transfusion that saves Nigeria.
society
NOVO Announces Spring 2026 Launch: The World’s First Diamond-Backed Digital Currency and Wealth Platform Devoted to Feeding Africa
NOVO Announces Spring 2026 Launch: The World’s First Diamond-Backed Digital Currency and Wealth Platform Devoted to Feeding Africa
February 2026 — NOVO, an emerging global leader in diamond manufacturing, crypto‑banking, and ethical wealth management, today announced the upcoming Spring 2026 launch of NOVO Coin, the world’s first digital currency fully backed by certified, lab‑grown, cut, and polished diamonds stored in secure vaults in Singapore and Switzerland.
Designed for stability, transparency, and humanitarian impact, NOVO represents a new class of asset‑backed digital currency engineered to serve both global markets and vulnerable economies facing inflation, currency instability, and limited access to banking.
A Currency With a Mission: Feeding a Continent.
In a groundbreaking commitment, NOVO has pledged 50% of all corporate profits to support nonprofit micro‑finance organizations across Africa that specialize in food production, farming, fishing, and sustainable agriculture.
This initiative aims to:
Expand access to affordable capital for small and mid‑scale food producers
Strengthen local food systems and reduce dependency on imports
Dramatically lower grocery prices across African markets
Build long‑term economic resilience for millions of families
NOVO’s leadership believes that empowering Africa’s farmers and food‑producing cooperatives is the fastest path to stabilizing regional economies — and ultimately driving down global food prices.
Diamond‑Backed Stability for a Volatile World
Unlike speculative tokens or inflation‑prone fiat currencies, every NOVO Coin is backed by real, verifiable diamond reserves, manufactured through advanced laboratory processes and held in audited international vaults.
This structure provides:
Intrinsic value tied to a globally recognized commodity
Transparency through third‑party reserve verification
Security via geographically diversified vaults
Long‑term price stability for users and institutional partners
NOVO’s diamond‑reserve system is designed to offer a safe, durable alternative for nations and communities seeking protection from currency devaluation.
A Full‑Spectrum Financial Ecosystem
Beyond the currency itself, NOVO is launching a vertically integrated platform that includes:
Diamond manufacturing and certification
Crypto‑banking and digital asset management
Wealth management and life‑insurance services
Humanitarian micro‑finance distribution channels
This unified ecosystem positions NOVO as one of the first fintech institutions to combine commodity‑backed digital currency with large‑scale social impact.
A New Era of Ethical Finance
“NOVO was built on a simple belief: a currency should serve the people who use it,” said the organization’s founder. “By backing NOVO with diamonds and dedicating half of our profits to African food producers, we are proving that financial innovation and humanitarian responsibility can — and must — coexist.”
Spring 2026: A Global Debut
NOVO Coin will be available to the public in Spring 2026, with early institutional partnerships already underway across Africa, Asia, and the Caribbean.
For more information. Here is the organizations website TOPOFTHEPYRAMID.org
Tinubu Mourns Rear Admiral Musa Katagum: A National Loss for Nigeria’s Military Leadership
By George Omagbemi Sylvester | Published by SaharaWeeklyNG
“President Tinubu Pays Tribute as Nigeria’s Naval Command Mourns the Sudden Loss of a Strategic Maritime Leader at a Critical Security Juncture.”
Abuja, Nigeria – President Bola Ahmed Tinubu has officially mourned the death of Rear Admiral Musa Bello Katagum, the Chief of Naval Operations of the Nigerian Navy, who died on February 19, 2026, after a protracted illness while receiving treatment abroad. His passing has sent ripples through Nigeria’s defence establishment and national security architecture, marking the loss of one of the most experienced and respected maritime commanders in recent memory.
In a statement released on February 20, 2026 by his Special Adviser on Information and Strategy, Bayo Onanuga, President Tinubu described Rear Admiral Katagum’s death as a “significant blow to the military and the nation,” noting the late officer’s vast experience and “invaluable contributions” to both the Nigerian Navy and the broader “Armed Forces of Nigeria”. The President extended heartfelt condolences to the bereaved family, naval personnel and the nation at large, while praying for solace and strength for colleagues and loved ones.
Rear Admiral Katagum’s career was marked by distinguished service in several strategic capacities. Before his appointment as Chief of Naval Operations in November 2025, he served as Director of the Presidential Communication, Command and Control Centre (PC4) and Chief of Intelligence of the Nigerian Navy-roles that placed him at the nexus of naval operational planning and intelligence gathering. His leadership was widely credited with enhancing the Navy’s capacity to respond to growing maritime threats in the Gulf of Guinea, including piracy, illegal bunkering, and transnational crime.
Security policy experts emphasise that Katagum’s loss comes at a critical juncture for Nigeria. Dr. Adebola Akinpelu, a defence analyst at the Institute for Security Studies, observes that “Nigeria’s maritime domain remains a frontline in the broader security challenges facing the nation; the loss of an adept operational leader like Rear Admiral Katagum is not just a personnel change but a strategic setback.” His insight reflects broader concerns about continuity in military leadership amid intensifying threats.
The Nigerian Navy’s own statement, confirmed by the Directorate of Naval Information, affirmed that Katagum’s “exemplary leadership, strategic insight, and unwavering loyalty” were central to boosting operational readiness and national defence. According to Captain Abiodun Folorunsho, the Director of Naval Information, “His legacy remains a source of inspiration across the services.”
As Nigeria grapples with complex security landscapes at its land and maritime frontiers, the death of Rear Admiral Katagum underscores a broader national imperative: strengthening institutional capacities while honouring the service and sacrifice of those who defend the nation’s sovereignty. In the words of military scholar Professor James Okoye, “Leadership in security institutions is not easily replaceable; it is built through experience, trust and strategic clarity; qualities that Katagum embodied.”
Rear Admiral Musa Katagum has since been laid to rest in accordance with Islamic rites, leaving behind a legacy that will inform Nigerian naval operations for years to come.
Viral “Chat With God” Claim Targeting Kenyan Prophet David Owuor Proven False
By George Omagbemi Sylvester, SaharaWeeklyNG
“Viral screenshot sparks national controversy as the Ministry of Repentance and Holiness dismisses fabricated “divine” WhatsApp exchange, raising urgent questions about faith, digital misinformation, and religious accountability in Kenya.”
A sensational social media claim that Kenyan evangelist Prophet Dr. David Owuor displayed a WhatsApp conversation between himself and God has been definitively debunked as misinformation, sparking national debate over digital misinformation, religious authority and faith-based claims in Kenya.
On February 18–19, 2026, an image purporting to show a WhatsApp exchange between a deity and Prophet Owuor circulated widely on Twitter, Facebook, WhatsApp groups and TikTok. The screenshot, allegedly shared during one of his sermons, was interpreted by many as illustrating unprecedented direct communication with the divine delivered through a mainstream messaging platform; a claim that, if true, would have broken new ground in how religious revelation is understood in contemporary society.
However, this narrative quickly unraveled. Owuor’s Ministry of Repentance and Holiness issued an unequivocal public statement calling the image “fabricated, baseless and malicious,” emphasizing that he has never communicated with God through WhatsApp and has not displayed any such digital conversation to congregants. The ministry urged the public and believers to disregard and stop sharing the image.
Independent analysis of the screenshot further undermined its credibility: timestamps in the image were internally inconsistent and the so-called exchange contained chronological impossibilities; clear indicators of digital fabrication rather than an authentic conversation.
This hoax coincides with rising scrutiny of Owuor’s ministry. Earlier in February 2026, national broadcaster TV47 aired an investigative report titled “Divine or Deceptive”, which examined alleged “miracle healing” claims associated with Owuor’s crusades, including assertions of curing HIV and other chronic illnesses. Portions of that investigation suggested some medical documentation linked to followers’ health outcomes were fraudulent or misleading, intensifying debate over the intersection of faith and public health.
Credible faith leaders have weighed in on the broader context. Elias Otieno, chairperson of the National Council of Churches of Kenya (NCCK), recently urged that “no religious leader should replace God or undermine medicine,” affirming a widely accepted Christian understanding that divine healing does not supplant established medical practice. He warned against unverified miracle claims that may endanger lives if believers forego medical treatment.
Renowned communications scholar Professor Pippa Norris has noted that in digital societies, “religious authority is increasingly contested in the public sphere,” and misinformation (intentional or accidental) can quickly erode trust in both religious and secular institutions. Such dynamics underscore the importance of rigorous fact-checking and responsible communication, especially when claims intersect profoundly with personal belief and public well-being.
In sum, the viral WhatsApp chat narrative was not a revelation from the divine but a striking example of how misinformation can exploit reverence for religious figures. Owuor’s swift repudiation of the false claim and broader commentary from established church bodies, underline the ongoing challenge of balancing deeply personal faith experiences with the evidence-based scrutiny necessary in a digitally connected world.
-
celebrity radar - gossips6 months agoWhy Babangida’s Hilltop Home Became Nigeria’s Political “Mecca”
-
society6 months agoPower is a Loan, Not a Possession: The Sacred Duty of Planting People
-
society5 months agoReligion: Africa’s Oldest Weapon of Enslavement and the Forgotten Truth
-
news6 months agoTHE APPOINTMENT OF WASIU AYINDE BY THE FEDERAL GOVERNMENT AS AN AMBASSADOR SOUNDS EMBARRASSING