Politics
THOUGHTS ON MOUNTAIN OF GOVERNMENT AND POLITICS
THOUGHTS ON MOUNTAIN OF GOVERNMENT AND POLITICS,
BY HONOR ONYEBUCHUKWU
I will like to begin this discourse by defining Government and politics in a very straight forward manner.
Government connotes and represents all the processes of governing at all levels, be it at the ward, local, state, federal or national. It is the body vested with the supreme power of the affairs of citizens of a state.
The supreme power of a state lies in the hands of the government thereby giving it the authority to make and enforce laws and implement policies as well. Also, the Merriam Webster Dictionary defines government as the group of people who control and make decisions for a country, state, etc. It is the particular system used for controlling a country, state, etc.
Broadly, government is made up of three organs to wit, the executive, legislature, and the judiciary. The functions of government includes but it is not limited to; law making, military defense of the country, maintenance of law and order; promotion of economic growth and development; protection of lives and properties and the general wellbeing of its citizenry etc.
Politics on the other hand, refers to the process through which individuals and groups reach agreement on a course of common or collective action even when they disagree on the intended goals of that action. Politics is associated with making decisions and everything that relates to power. It is how power, resources and status are shared. To Harold Lasswell politics is ‘who gets what, when and how’. Politics could also be seen as the activities that directly or indirectly pertain to the emergence, consolidation and the use of state power. Thomas Dye and Brigid Harrison opine that politics is the study of power.
Whichever definition we may be tempted to adopt as apposite and appropriate we must however bear in mind that all power belongs to God .We must not lose grip of Jesus declaration as it relates to power. It is even said that next to God is politics.
Politics and governance or government is not theoretical but practical. And this is the angle upon which this discourse shall be examined. For me, governance in its ramification is service and selflessness. See Isaiah 11:6 in the good Book.
Unarguably, government and politics controls all other aspects of human endeavours; be it education, family, economy, religion etc. The government in power distributes, appoints who should be where and makes decisions and policies that touches on every sphere of human existence.
INGREDIENTS FOR PARTICIPATION IN POLITICS
For one to reach stardom in the arena of politics and government, the following essential and core ingredients must be keenly observed; Passion, Preparation, People and Participation. The Four ‘Pees’.
Passion connotes strong and barely controllable emotion. Any powerful or compelling emotion or feeling. It represents determination. Passion for what is good and commitment towards its realization is fundamental in the attainment of such a goal. No one can succeed in any endeavour without an undying passion for such an endeavor. Likewise, to come to lime light in the field of politics, passion is required to surmount all the daunting and unpredictable challenges and obstacles that one is bound face. Passion for a course is the force that keeps one going in the face of seeming insurmountable challenges or obstacles. It is passion that will make a man to contest for an election again and again after defeat.
The role and import of passion as a cardinal ingredient for participation in politics cannot be exhausted.
Preparation represents the action or process of preparing or being prepared for use or consideration. Aside passion, there is the need for adequate preparation for any venture one wants to undertake. And for politics the earlier one starts preparing the better.
Preparation is infinitive. It is doing all that one needs to do to achieve ones’ dream. It entails living responsibly, acquiring the requisite qualifications, skills, knowledge, networking, attending trainings, conferences, joining platform that can better the chances of achieving ones dream, having mentors etc. No one can attain a goal or dream not prepared for. Therefore, for any political office one desire to vie for, adequate preparation need to be done.
People politics is about power. And the people decide who holds power at every given time. So you need people to bring your aspiration and desires to manifestation. In politics and government, no man is an Island as relationship is the currency here. If you have all the money and you do not have people to assist you in achieving your passion and dream, it will not work. You need people who believe in your capacity, competence, and character who are willing to stand with you to succeed in politics. Power resides in the people, so you must be the peoples’ person for them to give you their mandate.
Participation there is need for everyone to be involved in politics and government whether directly or indirectly. To achieve that, one must start from the unit and community where one lives. It is sad, unfathomable and unbelievable to know that persons live in areas where nobody know them neither do they themselves know their neighbor also. To correct such anomaly, it is important to be part of the Residents Association in the neighbourhood where you reside and to pay your dues if any because communal living enhances political participation.
There is undoubtedly no better and appropriate time to be involved in the national politics and overall interest than now. This is against the backdrop of the colossal level political apathy in our society. A large chunk of the citizens both literates illiterates show cold feet towards politics yet wants or envisage good government or governance which is impossible when the right people are not elected. Others demonize and see politics as ‘a dirty game’ which do not require their input, ignoring the fact that the government in power has a significant impact and bearing in their lives.
In Nigeria presently, you have to join a political party and register right in your ward. Attend meetings and contribute your quota. If however God lays it in your heart to vie for any political post, then go ahead. Also, you need to be thoroughly abreast with the current affairs and knowledgeable of the provisions of the Constitution of the Federal Republic of Nigeria as amended, as well as that of the Political Party you belong to. And you must bear in mind that political posts are limited. The rest of the other positions are by appointments. There are also party executive positions which are also contested for from the ward, local government, state and national level. Your participation at the local level is a decisive factor. Politics is local.
Therefore to be relevant in the political space, there is need for visibility. This can be as a result of active participation, who you know, who you have worked with or what you have done in time past and lots more. It is profitable to add that the import of visibility within the political arena can never be undermined as politics is a game of numbers. It therefore follows that the more visible and popular one is in the political arena the better.
It is instructive to note that in politics, challenges abound.
Challenges
Politics is extremely time consuming, energy sapping, risky and financially demanding. It involves and demands series of long and sleepless night meetings for planning, strategy, dialogue and many more. You cannot determine what you want to do and when you want to do it.
Lack of internal democracy and injustices that steers one on the face cannot be ruled out in the arena of politics. Most individuals within the same political parties are highly egocentric and self-seeking. In view of the above, it is not uncommon to find rivalry, chaos, intrigues, schemes and divide within most political struggle in our society. The resultant effect of this is that the worst of us are selected to represent the rest of us. As we can see today, the challenges of politics are innumerable, complex and convoluted.
Manipulation of the system and intolerable height of pride is another challenge bedeviling our political space. Some political office holders see themselves as demigods, thereby manipulating the system to favour them at the same time living the ‘larger than life style’, which is not in any way beneficial to our society.
The issue of money politics is another challenge which has eaten into the fabric of the system. A vast spectrum of the general populace think and hold the view that once you are in politics, you are a rogue or you have acquired money legally or illegally. Their belief is that money is being shared in politics or women in politics “follow men”. Sincerely, there is no limit to the obnoxious views which they hold about politics and politicians.
Grace for Overcoming the Challenges
Personally, my three anchor principles as I ventured into politics were and remain:
It must be God. Make sure you have God’s leading.
I will not sell any property to vie for elective post.
It is not a ‘do or die’ game.
It is worthy of note to state that service and humility work together. The mountain of governance and politics is to be taken by humility and spiritual authority. You must know who you are in God and stand by it. The very standard of God must be upheld.
Funding is another factor to consider before venturing into politics. Adequate preparation must be made as regards funding. Before venturing into politics, it is advisable to set aside some funds right from the onset and also to have persons of goodwill who can commit their resources to support your political aspiration.
Flowing from the above, the under listed are amongst the inexhaustible prerequisites, qualities/virtues that a Christian that wants to venture into politics must possess to excel in the political space:
An encounter with our Lord and Saviour Jesus;
Ability to lead in love;
Humility; as exemplified by Our Lord Jesus, Moses and other biblical examples;
Patience; in an immeasurable measure;
Wisdom/spirit of discernment; must be desired and coveted;
Courage/vocal/outspokenness; you cannot be timid and be in politics;
Understanding of the word justice in all its ramifications/pursuit to uphold same;
Ability to close ears to side talk and distractors;
Absolute focus etc;
I therefore conclude this discourse in the words of Plato. “If you do not take an interest in the affairs of your government, then you are doomed to live under the rule of fools”.
www.honoronyebuchukwu.ng
NATIONAL UNVEILING OF THE IGBO PRESIDENCY PROJECT (IPP)
The Peaceful Path Toward Equity, Unity and Democratic Representation for the Igbo People of Nigeria
1. Introduction & Rationale
The Igbo Presidency Project (IPP) is a peaceful, pro-Nigeria, and pan-Igbo political advocacy initiative established by the Igbo Heroes and Icons Foundation. It is dedicated to the pursuit, in perpetuity, of electing—constitutionally and democratically—a President of Igbo extraction in the Federal Republic of Nigeria.
The IPP is premised on the principle that every major ethnic group in Nigeria must participate fairly in the leadership and governance of the nation, especially one that has contributed immensely to Nigeria’s unity, independence, economy, and democratic culture.
Since the early formation of political parties in Nigeria in the 1940s, the Igbo have been deeply active in the struggle for self-government and eventual independence. Notably, Igbo-led political movements viewed Nigeria as one indivisible entity and deliberately embraced inclusiveness, accommodating Nigerians of all tribes, religions, and ethnic backgrounds in leadership structures. This spirit was exemplified under the leadership of Dr. Nnamdi Azikiwe, whose NCNC reflected equitable representation across the North, West, and East.
The struggle for equitable rights and representation for the Igbo people is therefore non-negotiable, irreversible, and essential for national peace, cohesion, justice, and sustainable development.
This project calls upon Igbo communities in Southeast Nigeria, throughout the Nigerian federation, and across the global diaspora to unite in a common civic purpose: the restoration of dignity, representation, and rights through constitutional means.
2. Historical Context: Who Are the Igbo?
The Igbo are one of Nigeria’s three largest ethnic groups, concentrated in the southeastern region of the country, including Abia, Anambra, Ebonyi, Enugu, Imo, and parts of Delta and Rivers States. Estimates place the Igbo population at roughly 45 million people today, with vibrant diaspora communities across Europe, North America, the Caribbean, and West Africa.
Unlike many West African societies, traditional Igbo political organization was decentralized, rooted in autonomous villages and republican consensus systems rather than centralized kingdoms. This indigenous tradition fostered entrepreneurship, achievement through individual merit, and a culture of civic engagement.
Historically, the Igbo demonstrated uncommon sacrifices for Nigerian unity. For example:
In 1957, when Britain offered self-government to the regions if two agreed, Dr. Azikiwe rejected the offer because he believed the North should not be left behind, comparing Nigeria to “a fleet of ships” that must not abandon one vessel mid-voyage.
In 1959, Azikiwe again rejected an offer from Chief Awolowo that would have made him Prime Minister, choosing instead a coalition that preserved national balance and prevented crisis.
These are among the countless sacrifices made by the Igbo in the interest of peace and stability in Nigeria.
The Igbo also experienced one of the most tragic episodes in African post-colonial history—the Nigerian Civil War (1967–1970)—which resulted in the death of over one million civilians, mostly Igbo.
3. Post-War Reality: Marginalisation and Structural Exclusion
Despite their sacrifices, the post-war experience of the Igbo has been marked by deep structural injustice.
After the civil war, Igbo citizens who had legitimate bank savings were given only twenty pounds sterling, regardless of the amounts they held. This was followed by the declaration of many Igbo-owned homes as “abandoned properties,” particularly in Rivers State, where such properties were undervalued, seized, and sold under discriminatory conditions.
Other patterns of exclusion include:
Persistent relocation and dispossession of Igbo traders in Lagos and other states
Unequal state creation, leaving the Southeast with fewer states than other zones
Systematic denial of key national security and judicial positions to qualified Igbo citizens
Tenure extensions deliberately preventing Igbo succession in strategic offices
These realities continue to fuel perceptions of second-class citizenship, despite the Igbo having no other homeland outside Nigeria.
4. Systematic Injustice and the Unrewarded Sacrifices of the Igbo People
The call for an Igbo Presidency cannot be separated from the long record of sacrifices the Igbo have made for the unity, stability, and progress of Nigeria—sacrifices that have too often been met with exclusion rather than recognition.
From the earliest days of Nigeria’s amalgamation, through the independence struggle and the turbulent years that followed, the Igbo have consistently acted in favour of one united Nigeria, even at great cost to themselves. The massacres of 1953, the pogroms of 1966–1967, and the catastrophic genocide of the civil war remain among the darkest chapters in Nigeria’s history. Yet, despite these wounds, the Igbo people have repeatedly chosen forgiveness, reintegration, and renewed commitment to the Nigerian project.
One of the most defining sacrifices occurred in 1957 when Britain offered self-government to Nigeria’s regions on the condition that two of the three major regions accept. While the Western Region agreed and the North declined, Dr. Nnamdi Azikiwe—then leader of the Eastern Region—also refused, insisting that Nigeria must move forward together and that the North should not be left behind. Had he accepted, Nigeria would likely have fractured permanently into separate countries. The survival of Nigeria’s federation today is therefore inseparable from Igbo statesmanship and restraint.
Even in the political arrangements preceding independence, Igbo leaders repeatedly accepted less advantageous positions in order to preserve national balance. In 1959, Dr. Azikiwe declined the opportunity to become Prime Minister through a southern coalition, choosing instead a weaker ceremonial role to avoid pushing the North into opposition at independence—a decision he described as becoming “a prisoner in a gilded cage.”
Yet, rather than being honoured for such nation-building sacrifices, the Igbo have endured decades of collective demonization and structural punishment. The January 1966 coup was unfairly stamped an “Igbo coup,” despite evidence that Igbo officers played key roles in crushing the coup and that Igbo senior officers were also among its victims. No other ethnic group in Nigeria has been so persistently stigmatized in this manner.
Following the civil war, policies such as the infamous “twenty pounds” restitution—regardless of the savings Igbo citizens held—represented not reconciliation but economic devastation. The seizure of Igbo properties through the “abandoned property” system further dispossessed thousands of families, many of whom never recovered their homes, investments, or dignity.
In contemporary Nigeria, these patterns of exclusion continue through unequal representation in federal appointments, denial of career progression within national institutions, politically motivated removals of Igbo technocrats, and systematic sidelining of the Southeast in strategic national committees and decision-making structures.
Recent developments—including disproportionate ministerial allocations, dismissals of Igbo professionals from key economic agencies, and increasing threats of economic disenfranchisement in major commercial centres such as Lagos—reinforce the reality that marginalisation is not historical alone, but ongoing.
The consistent lesson is clear: patriotism has too often been rewarded with exclusion, and sacrifice has been met with structural imbalance. In a true democracy, such a pattern is unsustainable.
Therefore, the demand for an Igbo President is not a plea for favour, but a legitimate call for justice, equity, and national stability. Nigeria cannot continue to thrive while one of its most nation-building peoples remains permanently shut out of the highest office. The time has come to correct this imbalance peacefully, constitutionally, and democratically—by giving the Igbo people their rightful place in the leadership of their only homeland: Nigeria
5. National Justification for an Igbo Presidency
Beyond questions of ethnic sentiment, the demand for an Igbo President must be understood as a legitimate national necessity rooted in Nigeria’s history, contributions, sacrifices, and the principles of equity that sustain stable federations. The Igbo Presidency Project (IPP) is not an agitation against Nigeria, but rather a call for Nigeria to finally reflect its own democratic ideals through inclusive leadership representation.
The Igbo people are among the original occupants of their homeland long before colonial amalgamation created modern Nigeria. Since that colonial union, the Igbo have demonstrated an enduring instinct for national development, contributing immensely across all spheres of human endeavour—agriculture, commerce, industry, education, health, sports, and civic life. Their presence has never been limited to the Southeast; rather, the Igbo are uniquely pan-Nigerian in settlement, enterprise, and integration.
A defining characteristic of the Igbo is their uncommon openness to other ethnic nationalities. They are widely known for hospitality, inter-ethnic coexistence, and cross-cultural family ties. In many cases, Igbo families living outside their homeland adopt names and identities from host communities, reflecting deep social integration. Even Dr. Nnamdi Azikiwe, Nigeria’s foremost nationalist, gave Yoruba names to his first children born in Lagos—symbolic of the Igbo spirit of belonging everywhere in Nigeria.
Igbo communities also record the highest patterns of inter-tribal marriages across Nigeria, producing generations of Nigerians whose identities embody unity itself. This makes the Igbo question not merely regional but fundamentally national: no group has more invested emotionally, socially, and economically in Nigeria’s collective survival than the Igbo.
Economically, the Igbo remain among the most productive drivers of Nigeria’s internal trade and industrial energy. There is virtually no Nigerian town where Igbo entrepreneurs, artisans, builders, mechanics, traders, and professionals are absent. Their reputation for adaptability, innovation, and resilience has made them indispensable to Nigeria’s commercial ecosystem. This entrepreneurial culture is deeply rooted in the Igbo republican tradition—decentralized governance, merit-based advancement, and competitive excellence.
Historically, Igbo leadership has repeatedly demonstrated visionary commitment to national progress. A striking example is the industrial foresight of Dr. Michael Okpara, Premier of Eastern Nigeria, who proposed a steel complex that would have transformed Nigeria’s industrial base decades earlier. The federal refusal of this initiative, followed by its later fragmented execution outside the East, reflects a broader pattern of missed opportunities and structural sidelining of Eastern contributions.
Even after the civil war, highly qualified Igbo technocrats such as Dr. Eze Melari played central roles in national projects like Ajaokuta Steel, only to be removed through political manoeuvres that undermined competence and delayed national development. Nigeria’s failure to industrialize effectively cannot be separated from the systematic exclusion of capable contributors due to political imbalance.
The post-war era further entrenched Igbo marginalisation through policies such as the infamous “twenty pounds” restitution regardless of savings, and the widespread seizure of Igbo properties under the “abandoned property” framework. These actions reinforced perceptions of second-class citizenship for a people with no other homeland but Nigeria.
Politically, the exclusion of the Southeast from the presidency remains one of the clearest structural injustices in Nigeria’s leadership history. Since independence, nearly all regions have produced multiple Heads of State or Presidents, through democratic and military transitions alike, while the Southeast has remained the most persistently denied zone in the highest office of the land.
Equity demands fairness. In any federation, peace and stability are sustained when all major components feel represented at the centre. Continued denial breeds alienation, while inclusion fosters loyalty, trust, and unity.
The Igbo Presidency Project therefore represents more than an ethnic aspiration—it is a democratic correction, a moral restoration, and a strategic necessity for national renewal. Nigeria’s problems are not insurmountable, but they require competent, merit-driven, nationally invested leadership. The Igbo have consistently demonstrated these qualities across generations.
It is time, morally and politically, to allow the long-marginalised Southeast to contribute at the highest level—not as a concession, but as a rightful step toward a more balanced, prosperous, and united Nigeria.
6. The Igbo in Contemporary Nigeria & the Global Diaspora
Today, Igbo communities remain deeply engaged in national life and international diaspora networks. Igbo excellence is globally visible in entrepreneurship, innovation, literature, and governance.
Notable examples include:
Ngozi Okonjo-Iweala, globally respected for her economic leadership
Philip Emeagwali, credited with pioneering breakthroughs in computing
Indigenous industrial innovators such as Ezekiel Izuogu and Innoson Motors, often under-supported despite their contributions
The continued neglect of Igbo potential is not merely an ethnic issue—it is a national development failure.
7. Vision, Mission and Values of IPP
Vision
A united, equitable, democratic Nigeria where all peoples, including the Igbo, share power, dignity, and opportunity at the highest level.
Mission
To mobilize Igbo communities—locally, nationally, and internationally—to build consensus, political strategy, and civic engagement that culminates in the constitutional election of an Igbo President.
Core Values
Peaceful Advocacy
Civic Empowerment
Equity and Fairness
Inclusivity
Democratic Participation
8. Strategic Objectives
Advocacy & Sensitisation: Promote awareness among Igbo communities and Nigerians at large about the importance of equitable representation in national leadership for peace and unity.
Voter Education: Ensure widespread knowledge of electoral processes, civic rights, and political organization.
Diaspora Mobilization: Build a global network of supporters to complement grassroots and national efforts.
Partnership & Alliances: Engage like-minded groups interested in inclusive governance across Nigeria and globally.
Leadership Development: Groom and mentor future leaders from the Igbo community geared toward national service and presidency eligibility.
Data & Research: Conduct rigorous historical, political, and sociological studies to inform policy proposals and strategic direction.
9. Proposed Sub-Projects & Campaign Programmes
To ensure the IPP is systematic and sustainable, the following sub-projects and campaign initiatives are proposed:
A. Igbo Political Empowerment Academy (IPEA)
A specialized institution for political training, civic education, leadership readiness, and strategic campaigning.
B. Global Igbo Civic Forum (GICF)
A diaspora network that fosters global dialogue, lobbying, and resource mobilisation supporting the IPP agenda.
C. Youth Engagement & Future Leaders Programme
Focused on mentoring Igbo youths in political processes, debate, advocacy, and public service.
D. Media and Narrative Counter-Campaign (MNCC)
To counter misinformation, promote positive Igbo narratives, and build bridges with national and international media.
E. Research & Policy Development Wing
A think-tank producing position papers, policy proposals, and historical analyses to support constitutional arguments and widespread understanding.
F. Cultural Revival & Identity Project
This engages arts, festivals, language preservation, and cultural education to strengthen pride and identity among Igbo youth and diaspora.
10. Organisation & Structure of IPP
The IPP will be governed by a hierarchical and inclusive framework to ensure accountability, representation and grassroots engagement:
The Governing Council – Highest decision-making body of IPP consisting of esteemed Igbo Heroes and Icons.
Board of Trustees – Founders of the Igbo Heroes and Icons Foundation.
National Executive Committee – National leadership team.
International/Diaspora Executive Committee – Global coordination body.
Zonal & State Executive Committees – State-level governance structures.
Local Government & Ward Executive Committees – Grassroots organisation.
Polling Unit Grassroots Committees – Base ten-member bodies per polling unit to mobilise citizens.
11. Call to Action
This is a clarion call for peace, unity, and democratic equity. We invite Igbo youths, elders, professionals, women leaders, and all stakeholders of goodwill—inside and outside Nigeria—to join in advancing this historic cause.
By joining hands, minds, logistics, financial and intellectual resources, we can realize a Nigeria of equal opportunities (COEO)—a nation that celebrates diversity and includes all peoples meaningfully in its leadership structures.
Our Tomorrow Starts Today!
SIGNED
HON. PRINCE CHINEDU NSOFOR (KPAKPANDO NDIGBO)
NATIONAL COORDINATOR IGBO PRESIDENCY PROJECT AND FOUNDING PRESIDENT IGBO HEROES AND ICONS FOUNDATION
19/02/2026
Journalists for Good Governance Shines Searchlight on Local Government Administration
…Calls for Accountability in Nigeria’s Grassroots Governance
LAGOS, Nigeria — A civil society coalition known as Journalists for Good Governance(JGG) has intensified public debate on transparency and accountability within Nigeria’s local government system, urging media professionals, civil society actors, and citizens to hold grassroots leaders accountable.
Speaking an event in Lagos recently, the acting chairman of the society, Comrade Bunmi Obarotimi said that despite reforms such as the Supreme Court’s 2024 ruling granting financial autonomy to all 774 Local Government Areas (LGAs), systemic challenges continues to hinder effective service delivery and responsible stewardship of public funds.
“Local governments are the closest tier of government to the people — yet too often they remain the least transparent. Without civic oversight and vibrant media, promises of autonomy ring hollow.” the acting chairman said.
The Journalist for Good Governance emphasised crucial roles that journalists can play in uncovering discrepancies in council spending, flagging poor service delivery, and educating citizens on their rights. Their call comes amid wider efforts by media and civic organisations to bridge accountability gaps. The civil society initiatives had previously launched monitoring campaigns to track local government expenditures and have been quietly advocating for transparency in how public money is deployed.
The leaders of the Journalists for Good Governance (JGG) highlighted the importance of physical assessment and citizens engagement on projects to boost people’s confidence, urging local councils to adopt open data platforms and proactive information dissemination in compliance with the Freedom of Information Act. Experts say the majority of LGAs currently lack operational websites or digital portals, further limiting public scrutiny.
The Journalists for Good Governance initiative aligns with sustained advocacy by civil society groups and governance experts calling for a collective approach to strengthening democratic accountability, and has decided to engage in critical and holistic assessments of how Local Governments is being run and the impact and quality of projects they embark-on and to address deficits in transparency and public trust.
Meanwhile, some state governments have signalled support for improved community engagement. In Lagos State, authorities reiterated a commitment to enhancing community media platforms as vehicles for civic participation and accountability at the grassroots level.
The renewed spotlight on local government administration has reignited public debate over fiscal responsibility and priorities. Controversies such as the widely criticised Adamawa council chairmen’s wives trip to Istanbul — which drew public outrage for perceived misuse of public funds — underscore why watchdog groups say stronger oversight mechanisms are urgently needed at the grassroots.
Citizens and activists have welcomed the journalists’ initiative, calling for sustained media engagement that goes beyond headlines to influence policy and accountability reform.
The civic rights advocates note that real change will require robust legal frameworks, a free press, and empowered communities equipped to demand transparency at every level of governance.
As Journalists for Good Governance mobilises its members, the coming months are likely to see heightened media attention on grassroots administration — from council budgets and service delivery to the enforcement of public information laws and digital transparency initiatives.
Gov. Dauda Lawal commissions projects in Anka LGA, Commits to Sustainable Development
The Executive Governor of Zamfara State, Dr. Dauda Lawal, has reiterated his administration’s steadfast commitment to guiding Zamfara State towards sustainable development by inaugurating and initiating a series of pivotal projects in the Anka Local Government Area.
Among the key undertakings announced are the comprehensive reconstruction and modernization of the Emir of Anka’s palace, signaling a revitalization of traditional leadership; the initiation of work on the crucial Anka–Abbare Road, which is expected to significantly improve connectivity; and the construction of a new Local Government Secretariat.
Additionally, the projects encompass the establishment of dedicated offices for the Hisbah Commission and the Community Protection Guards, alongside the reconstruction of the Safe School in Anka, emphasizing the administration’s focus on enhancing educational infrastructure.
During the commissioning event, Governor Lawal highlighted that these projects are a fulfillment of commitments made during his campaign, aimed at transforming the local landscape by improving infrastructure, stimulating economic growth, bolstering public service efficiency, and enhancing the capacities of security agencies. He called for a collective effort from the community to ensure proper maintenance of these facilities, underscoring the shared responsibility in preserving public assets.
Governor Lawal shared that similar projects have also been inaugurated in Tsafe, with plans for upcoming projects in Kaura Namoda, Moriki, Bungudu, Bukkuyum, and Zurmi, all expected to be completed and inaugurated by the year’s end. This ambitious timeline reflects the administration’s urgency in addressing the development needs of various regions within the state.
In his remarks, the governor urged residents and local traditional institutions to collaborate closely in maintaining the newly commissioned structures and supporting the overarching objectives of his administration. “I stand here in Anka today to honor our commitments to the people of Anka Local Government and all of Zamfara State. The official opening of the new palace for the ‘Sarkin Zamfaran Anka’ and the Zamfara State Council of Chiefs is a significant milestone that wraps up today’s agenda,” he stated.
Governor Lawal emphasized the strategic importance of the Anka–Abbare Road, describing it as a critical artery that will not only enhance access to remote areas but also stimulate economic activities and generate multiplier effects throughout the local economy. He articulated the necessity of providing a conducive work environment for civil servants, affirming that the new local government secretariat and dedicated offices will significantly contribute to strengthening law and order within the state.
“Education is the cornerstone of any thriving society. Our focused initiatives are oriented towards fostering a safe, secure, and supportive environment for our students. I am also proud to announce the completion and commissioning of the reconstructed SAFE School Anka today,” he remarked, reaffirming the administration’s dedication to education.
The governor further noted that the commissioning of the Emir’s Palace serves to restore the historical prominence of traditional institutions, which he regards as pivotal custodians of the region’s culture and heritage. He underlined the administration’s awareness of the invaluable role that these institutions play in fostering the state’s growth and emphasized the necessity of aligning development projects with cultural values.
In conclusion, the governor mentioned that after the successful commissioning in Anka and Tsafe, future projects in Kaura Namoda and Moriki will follow suit, while those in Bungudu, Bukkuyum, and Zurmi remain on track for completion and official commissioning before the year concludes.
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