Wednesday, 6 November 2013

2015: PDP can’t guarantee Igbo presidency –APC warns


2015: PDP can’t guarantee Igbo presidency –APC warns
From PETRUS OBI, Enugu
Spokesman of the All Progressives Congress (APC) in the South-East, Mr. Osita Okechukwu has urged the people of the zone to be wise in their political alignments ahead of the 2015 elections, stressing that the party is the fastest vehicle for a president of Igbo extraction.
Okechukwu, who spoke during the party’s campaign rally at Eke in Udi Local Government Area of Enugu State, submitted that under the ruling Peoples Democratic Party (PDP), it was impossible for Ndigbo to produce president or vice president in 2015, pointing out that “President Goodluck Jonathan is our brother.”
He further argued that in 2019, it would be wishful thinking to expect that PDP will nominate an Igbo since the rotation convention was predicated on North versus South.   He said a careful analysis showed that APC presents Ndigbo the fastest vehicle to become president or vice president in 2015 or 2019.
Mr. Okechukwu said: “Ndigbo have to think out of the box, vote for APC in local government council elections coming before 2015 and especially vote for Senator Chris Ngige as governor of Anambra State.
“This paradigm shift in voting will strengthen Ndigbo’s position to bargain in APC.”
On allegation that the Yoruba will frustrate the agitation, Okechukwu countered: “The Yoruba are not unreasonable, they will concede, for they had produced president for eight years since the return of democracy in 1999. Their argument has been that Ndigbo voters are stuck in PDP. If we have two leading Igbo states – Imo and Anambra nobody can dispute our resolve to leave the tattered PDP umbrella.”
Okechukwu urged Ndigbo to make a difference by abandoning the PDP, a party they gave so much, with no commensurate pay-back. “We must not hold on to the old epitaph that Ndigbo don’t take shelter until the rain falls. We should not forget the admonition of our elders that you cannot watch the masquerade from only one point,” he said.

TheSun

Storm in Catholic Church

Storm in Catholic Church
■Priest arrested on the pulpit, stripped naked, arraigned in court
■ Community alleges victmisation, intimidation of indigenous priest
By HENRY UMAHI
kinghenrysun@yahoo.com
St. Theresa’s Catholic Church in Mmaku, Awgu Local Government Area of Enugu State, is like a flock without shepherd. For some months, no priest has come to conduct mass there, hence, the parishioners have resorted to self-help, doing their thing their own way.
Daily Sun arrived at the Church at about 10.17am on Sunday, October 13 and saw the unusual scenario playing out. Stepping into the auditorium, it was easy to notice that something was amiss.

The orderliness and solemnity that usually characterised worship services in the Catholic Church were somewhat lacking. The pulpit was vacant, while the instruments of worship, such as candles and Holy Eucharist, were not in place. No priest was in church, just as mass servers were nowhere to be found. A woman lay leader was handling proceedings that day.
Instructively, there was no adult male in the congregation. Only elderly and not-so-young women and children were inside the auditorium. It was gathered that youths and men shun the church to avoid being arrested by policemen, who had allegedly laid a siege to the community.
A notice was posted on one of the doors, saying: “We condemn in strong terms the sacrilegious arrest of our priest at morning mass at the altar of most high God by Nigerian policemen (State CID Enugu).”
Offering insight into the state of St. Theresa’s parish, Mmaku, a parishioner, Sister Doris Ani, said: “No priest conducted mass for us today because our parish priest, Rev Fr. James Ani, was taken to the State CID, Enugu. From the State CID, Fr Ani was taken to Enugu prisons. That was why there was no priest to conduct service for us today.”
She added: “All the allegations being made against Fr Ani are all lies. He was born and bred here. He was also ordained in this community, so we know him very well. Our people know that all the allegations against him were made in bad faith. He is not a thief; he never stole anything.”
The Mmaku Catholic community, it was gathered, had been swirling in crises of immense proportion for about four years now. The crises reached a crescendo on Saturday, September 21 when Rev Fr. Ani, who was celebrating morning Mass, was attacked on the pulpit. He was stripped naked, beaten mercilessly, handcuffed and bundled into a vehicle by policemen from the Enugu Police Command, Criminal Investigation Department.
Priest in the dock
The priest has been remanded in Enugu Prisons since Tuesday, September 25. He is one of the 1, 202 Awaiting Trial Male (ATM) in the facility holding 81 convicts.
Daily Sun met Fr. Ani at the prisons on October 13 and he looked calm. But when he spoke, there was pain and anguish in his voice. Narrating his journey to the prison, Fr. Ani said that he was arrested while celebrating mass on the pulpit on September 21 when armed policemen invaded the church and the community. According to him, he was thoroughly dehumanised, humiliated and brutalised.
He said: “The policemen stormed the church while I was on the altar and ordered me to remove my clothes otherwise, they will shoot me. So, they stripped me naked and beat me blue and black. They handcuffed me behind my back and threw me into their vehicle. I pleaded with them to stop beating me but they beat me the more. When we got to the station, they threw me on the ground and one of them, a woman, put sand into my mouth. Some of them spat on me and called me all sorts of names.”
Asked what he meant by being stripped naked, the priest said that he was as naked as Adam, when he was taken from the altar and brought to the State CID.
Indeed, Fr. Ani and some parishioners, including Ugwu Marcel (31), Obasi Felix (60), Nobert Eke, Udeorji Fabian (30), Maduabuchi Mgbeji (30) and Solomon Udeafor (29) are in Enugu prison. They were recently arraigned on a four-count charge in the Magistrate’s Court of Enugu State, in Enugu North Magisterial District vide charge no: MEN/531c/2013. It reads: Count 1: “That you Rev. Fr. James Ani ‘m,’ Ugwu Marcel ‘m,’ Obasi Felix ‘m,’ Nobert Eke ‘m’ and others at large on 18th day of September, 2013 at about 1600hrs at Imeohia Mmaku village in Awgu magisterial district while armed with weapons such as cutlasses, machetes and sticks attempted unlawfully to kill one Inspector Cosmos Nzeribe and a team of police officers attached to police headquarters Enugu in such a nature as to be likely to endanger human life and you hereby committed an offence and punishable under section 275 (a) of the criminal code, cap 30, vol.ii, revised laws of Enugu State of Nigeria 2004.
“Count II: That you (the above mentioned) and others now at large on the afore said date, place and time and the aforementioned magisterial district while armed with offensive weapons such as cutlasses, machetes and sticks unlawfully assaulted one Inspector Cosmos Nzeribe and a team of officers with intent to commit felony therein or prevent the lawful arrest of you and others you thereby committed an offence and punishable under section 259 (a) of the criminal code cap 30, vol. ii of the revised laws of Enugu State of Nigeria 2004.
“Count III: That you (names mentioned above) on the aforementioned date, place and time in the aforesaid magisterial district did willfully and unlawfully damaged a Toyota Corolla car no. KPP 450 XA valued at about N450, 000 with the intention to render it useless the property of Egbucha Beluolisa and you thereby committed offence and punishable under section 415 (6) and (g) of the criminal code cap 30 vol.ii revised laws of Enugu State of Nigeria 2004.
“Count IV: That you (names mentioned above) on the aforementioned date, place and time in the aforesaid magisterial district did willfully and unlawfully damaged a Toyota Corolla car no. XY 770 ENU valued about N650, 000 with the intention to render it useless property of Ezeugwu Innocent and you thereby committed an offence and punishable under section 415 (6) (g) of the criminal code cap 30, vol. ii, revised laws of Enugu State of Nigeria 2004.”
The charges were later amended to include armed robbery and kidnapping among others. Udeorji Fabian, Mgbeji Maduabuchi and Udeafor Solomon were also arraigned on similar charges and remanded in prison custody pending the advice of the Director of Public Prosecution DPP.”
Genesis
But how did the Church get to this sorry pass? Investigation revealed that there is a raging ‘war’ over the control of the soul of St. Theresa’s church, Mmaku. The parishioners and the leadership of the church are at loggerheads over the appointment of a priest to run the affairs of the parish. While church leadership posted a certain priest (names withheld by us) to the parish, the parishioners preferred a son of the soil, Fr. Ani. Or so it seemed.
Ironically, Fr. Ani had been in the eye of the storm.  He had been having issues with some powerful interests. While school of thought dress him in the robe of a victim of high wire politics in the church, another labeled him a rebel, who had no respect for constituted authority. To justify this position, they pointed at his short stay in the army, where he served for about seven years only.
But Fr. Ani attributed his predicament to his penchant for fighting just cause. “My crime is that I preach justice; I preach against injustice. The issue I had with the Nigeria Army is that, in a sermon, I expressed my opinion about the salary of soldiers, especially the junior ones,” explained the 51 year old priest.”
It could be said that Fr. Ani’s problem began to crystalise on September 25, 2010 when he received a letter from John I. Okoye, Bishop of Awgu Diocese, ordering him to proceed on leave from St. Stephen’s parish, Umuagu Inyi where he was serving.  Captioned: Re – Four months compulsory leave, the letter reads: “With reference to the recent happenings in your parish, St. Stephen’s Parish Umuagu Inyi, you are to proceed on a four-month leave. The said leave will take effect from 25th of September 2010. While going on this leave, you are to hand over the affairs of the parish to the Vicar General of Awgu Diocese, Rev. Fr. Mathew Eze, who will, in the meantime, administer the parish.”
The letter added: “Kindly take your personal belonging from the parish when embarking on the leave. On the expiration of this leave, you are to meet me for further directives. Please contact the Vicar General for your personal upkeep. Thanks and remain blessed as you comply strictly and obediently to this directive.”
Fr. Ani got the letter at about 11.55am the day he was directed to pack out of the parish. He told them that he had nowhere to go since he had no personal house of his own to no avail.
According to Lolo Christiana Orji Nweke, wife of the late traditional ruler of Mmaku, “when Fr. James Ani was sent packing in the night, he went to a priest at Obiagu, but the priest refused to take him in because it was a decision already taken. So, he slept in the car and in the morning he went to see the Vicar General, Rev. Fr. Matthew Eze at Ihe.”
Subsequently, on September 27, Rev. Fr. Eze wrote to Rev Fr. Benedict Chukwuemeka Okoli, the priest at Fr. Ani’s home church, St. Theresa’s Catholic Parish Mmaku, saying: “Dear Fr, Fr. J. Ani will stay with you for some days, until I see the Bishop, who will tell him where to stay. Accept him and feed him.”
In December 2010, Fr. Okoli was transferred from St. Theresa’s parish and another priest (names withheld by us) was brought to replace him. But the parishioners rejected the incoming priest because when he served there sometime ago, he came short of their expectation.
Hear Doris Ani: “Fr. Ani is an old priest but he was not in-charge of any Church while the younger ones headed parishes. So, we said if they had decided to punish Fr. James Ani, we would not reject him because he is our son. According to Igbo tradition, when someone is being pursued, he will run to his home.”
Dawn raid of church
The impasse took a dangerous dimension in the morning of February 4, 2011 when armed men stormed the church and started shooting sporadically. According to Lolo Nweke, the armed priests, who were dressed like policemen descended on the parishioners, beating them mercilessly and tore their dresses.
Doris Ani was one of those tortured during the dawn raid. “They dealt with many people, but I was the only woman beaten inside the church. I was not used to wearing reading glasses, but I started using it because of the injury I sustained as a result of the beating I got. I was rushed to the hospital after the attack. They also tore my clothes. The Nigerian law does not permit anybody to remove another man’s wife’s clothes but that was what they did,” she narrated and presented pictures she took showing her bloodied face and torn clothes to the reporter.
But while the men armed were brutalising the parishioners, the villagers barricaded the road with logs to prevent them from escaping. It was also learnt that the tyres of the vehicles they brought were deflated by the villagers.
Lolo Nweke said: “When they were prevented from escaping, they started shooting sporadically into the air to scare away people. One of the priests missed his way and was caught by youths. As he was being led away, he was saying that he should be allowed to say the truth. He said that they were threatened by people, who said that they would be derobed if they did not kidnap Fr. James Ani. That same day, they had gone to Agunese village at about 3.00am and arrested five young men. It was later that it was discovered that the armed men were priests but they dressed like policemen. We called the bishop but he said that he was at Abuja. It was agreed that the priest who was arrested would be taken to Awgu Police station and that on getting there, the five young men would be released.
“Days later, the five young men were yet to be released. What they said at Enugu was that the mad priest, referring to Fr. Ani, set buildings ablaze in Mmaku. Policemen were sent to Mmaku and they did not see any burnt or burning house. The case is still in court. The magistrate is angry, maintaining that it is a church matter and should not have been brought to court. He advised that we should go and settle among ourselves.”
Mother of all battles
Things, however, took a different turn on September 18, 2013 at about 10.00am when, according to some parishioners, another attempt was made to kidnap Fr. Ani. According to Lolo Nweke, the kidnap attempt was foiled by vigilant youths in the community, who also arrested a policeman in their midst. “They shot an Okada rider and broke another person’s leg with their boot,” she said.
The youths also destroyed the two cars with which they embarked on the operation.
When Daily Sun went to Mmaku, the carcasses of the cars painted in Enugu State taxi colours were seen few metres to the Church.
But if the villagers thought that they had won the war, they were utterly mistaken. Three days later, September 21 to be precise, about 60 policemen stormed the community at about 5.00am in 10 Hilux vehicles. They divided themselves into groups and set out for their mission.
“Fr. Ani was celebrating mass when they came. They also came to my house and broke the gate. They broke down three doors in my house, ordered me to come out of the toilet because they were looking for men. When I came out, they asked me if there was no man in the house and I told them that there were only kids. They went round the house searching for men. One of the groups went to the parish and saw Fr. Ani on the pulpit. So, they surrounded him and ordered him to strip himself. Father had to obey and they started beating him. They dragged him along and when they saw that he couldn’t walk any more, they handcuffed him and carried him into their vehicle. They also arrested some people in the community. Since then, the community has been living in fear,” Lolo Nweke disclosed.
She added that some prominent sons of the community have teamed up with their oppressors. She opined that their grouse is that “over the years they would come from Enugu to organise launching, bazaar and everything for us. At the end, they will tell us that the money is in the bank at Enugu. We never knew that they were feasting on the church fund. They were in-charge of ordination and building fund. The church was completed barely two years after Fr. Ani came here and opened our eyes. These people have dealt with us severely. What they do now is that any day we are in Church, they start making calls on phone, raising the alarm that policemen were coming, so as to scare people away.”
It was learnt that the church building was started in 1963 but completed about three years ago under the leadership of Fr. Ani. So, some of those who have been milking the parishioners over the years are angry with him for stopping their party.
Ezinne Georgiana Chukwuobasi, president, Catholic Women Organisation (CWO), St. Theresa’s parish added fresh insights. She said: “What the evil people have done is to compromise our illustrious sons, who, ordinarily ought to speak for us. Money, belonging to the diocese, is distributed all over the place. Before God and man, Fr. Ani is innocent. They are only envious of his achievements because we have been moving forward since he came. All the money raised here are spent here; it is no longer taken to Awgu; there is proper accountability. Apart from completing the church, he helped us to get a transformer and a micro finance bank so that children can easily send money to their parents at home. Even the villagers are involved in this war; the Mmaku community as a whole is fighting this war. It is no longer a church affair because of developmental projects he is bringing.”
The past in the mix
Ezinne Chukwuobasi averred that there is a tinge of vendetta in the whole thing. “God knows if I am saying the truth or not. There was a time Fr. (names withheld by us) was in Mmaku, he would stand on the pulpit and declare that he would deal with us seriously. He was remembering what happened in the olden days, that our people chased their people from Mgbo to Ndagbo. He used to say that he came to retaliate, that he would use his position as Vicar General to deal with us. He drove away our children in the seminary school. He is the architect of the thing happening now.
“Our son, Fr. Innocent Udeafor built the Mmaku Catholic Centre. Examinations like WASC and JAMB used to hold there. There are several things there, including hospital, primary and secondary schools, bakery, piggery and pure water factory. He used to say that the facility was built by his classmate, adding that if it were possible he would have taken the centre to his own community. So, he instigated the handing over of the centre. For the past six years, the centre has been lying fallow. They have looted the vehicles there.”
Ezinne Chukwuobsi added that they were not being given anything as a form of compensation. Maintaining that indigenes were not given employment opportunities at the centre, except as security men and cleaners, she alleged that money realised from the ventures is usually taken to Awgu.
The saying that when two elephants fight the grass bears the brunt rings true for Mmaku Christian Centre. The crises rocking the Mmaku Catholic community had taken its toll on the expansive centre. Daily Sun saw the facilities in utter ruins. Rodents, reptiles and unserviceable abandoned vehicles competed for attention.
Putting the matter in perspective, Mr. Joseph Ani observed that the problem is in two-fold: First, there is a problem between the parishioners at St. Theresa’s and the Bishop of Awgu, John I. Okoye. Two, there are issues between Okoye and Fr. Ani.
“The parishioners rejected a priest posted the parish and they gave their reasons. What the bishop would have done was to charge the people to commit the matter into prayer.”
Cynthia Chinazo Orji opined that Fr. Ani’s arrest and detention are but prophecy fulfilled. “On September 24, Rev. James Ani and three other accused persons were taken to court and a police inspector, alias Pastor, repeated what he told the priest about four months earlier. I was there when he said, ‘Rev Fr. James Ani, how are you? I told you four months ago that you must go to prison. Fr. Ani turned to me and said, I think you people are hearing what he is saying?’ That policeman once came to Fr. Ani and urged to make peace, otherwise he would go to prison.”
Chinazo further disclosed that three of the men who came with the women from Mmaku to the court were arrested and arraigned the next day. They were also remanded in prison custody.
In a telephone chat, the Diocesan Secretary, Rev. Fr. Lawrence Eze said that the church leadership had no hand in Fr. Ani’s travails, saying: “The problem is between him and his community and the police.”
Acknowledging: “We have a problem with Fr. Ani because he forcefully took over a parish and drove away the priest that was posted there,” he said that when the community brought in the police to intervene, the priest raised the alarm that they were kidnappers and, as a result, the policemen were attacked and things were destroyed and stolen.”

TheSun

The curse of foreign rulers

The curse of foreign rulers
Last week, I tried to sketch out the minor, desultory drama that culminated in my failing to speak at a convention of the Anambra State Association-USA in Tampa, Florida.
Had I spoken, my speech would have been shot through with ideas ingested, adapted or borrowed from two of Nigeria’s best writers, and heroes of mine, Wole Soyinka and Chinua Achebe.
I had recently been rereading the two writers’ works, Soyinka’s prison memoir, The Man Died, and Achebe’s slim but provocative political treatise, The Trouble with Nigeria.
It was in the former’s work that I encountered, many years ago, two lines that, to this day, strike me with their aphoristic pithiness and fierce moral power. The first, perhaps the most famous sentence in Soyinka’s account of his experience in solitary detention during much of the Nigerian civil war, goes, “The man dies in all who keep silent in the face of tyranny.” The second: “Justice is the first condition of humanity.”
It is fair to say that those two stipulations have continued to inform my moral posture, certainly my take on the big and small dramas of Nigeria’s sad, saddening biography.
For any citizen to choose to be silent, especially when principled speech acts are called for, is to (at least unwittingly) cooperate with those who degrade and dehumanize others. Speech, and particularly speech deployed to confront, condemn and combat injustice, is, at bottom, a moral duty. Humanity, properly understood, is impossible in the absence of justice. That is Soyinka’s particular bequest, as a writer and social actor.
Achebe’s book – a booklet, really – is a fascinating model of a sharply observant intellect delving into the heart of a people’s malaise in a decisively economic style. The power of the volume lies not so much in the originality of his insights as in his ability to light on just the right anecdotes that illustrate – in fact vivify – the tragedy of a country that, in his memorable phrase, managed to snatch defeat from the jaws of victory.
As I read The Trouble with Nigeria for the umpteenth time, I came away with two strong impressions. One is the fact of Nigeria’s resilience; the other, a sense of awe at the poignancy and currency of Achebe’s trenchant remarks, a realization that his declamations remain startlingly pertinent and relevant, that they bear eloquent testimony to the continuing toxic nature of our choices.
Achebe’s book was published in 1983, a time so suffused with a sense of pervasive dysfunction and impending doom that nobody was really surprised when the military struck, knocking down a rotten “democratic” edifice run by self-indulgent politicians. Of course, the military regime of General Ibrahim Babangida would go ahead to re-enlist some of the worst elements among the dethroned and disgraced politicians, creating a military/civilian tag team that set astonishing records in impunity, ineptitude and corruption.
Many a page of Achebe’s booklet teems with sentiments that could have been provoked by today’s disheartening political events. The book, he stated in the early pages, “calls on all thoughtful Nigerians to rise up today and reject those habits which cripple our aspirations and inhibit our chances of becoming a modern and attractive country.”
At the time, his entreaty was deemed utterly urgent. There was the perception that Nigeria was running out of time. Today, those crippling habits that impeded the country’s aspirations are still very much in existence, only more virulent.
The author of The Trouble asked – a question that resonates even more powerfully today – “Why do the good among us seem so helpless while the worst are full of vile energy?” In a chapter titled “False Image of Ourselves,” Achebe juxtaposed two statements made in 1979, one by then (West) German Chancellor Helmut Schmidt, the other by then Nigerian dictator General Olusegun Obasanjo. Here’s what the German leader said about his country: “Germany is not a world power; it does not wish to become a world power.”
It was an advertisement for modesty, if not national self-effacement. By contrast, Obasanjo projected a hubristic portrait of his country. Nigeria, he said, “will become one of the ten leading nations in the world by the end of the century.” Achebe weighed in, categorizing the former statement as “a sober, almost self-deprecatory attitude,” and the latter as “a flamboyant, imaginary self-concept.”
The end of the 20th century came and went. Nigeria, far from ascending to the ranks of one of the world’s ten leading nations, became one of the world’s metaphors of disaster, a country that frequently haunts lists that measure the worst social indexes around the globe.
Nigerian governors and presidents, mediocrities though they are, bask in extravagant praise. They call themselves, and cause their flatterers to address them as, icons. Few Nigerians are content to be known simply as a president, a governor, or a local government chairman. No, they must be “executive president,” “executive governor,” or “executive local government chairman.”
They inflate themselves as having “totally redefined governance” and “totally transformed” the country, state, or local government. Yet, let them (or their spouses) have a headache, and the first thing they do is rush to such places as Germany, Spain, France, the UK, the US, or Canada – places whose leaders, presumably, have yet to decode the magic of “totally redefining” governance or “totally transforming” their spaces.
As Achebe pointed out, “one of the commonest manifestations of under-development is a tendency among the ruling elite to live in a world of make-believe and unrealistic expectations.” It was, perhaps, a matter of poetic fate that Obasanjo, who had prophesied Nigeria’s top-ten leap by the end of the 20th century, was shepherding Nigeria as that epoch dawned.
Under his watch, Nigeria took several critical steps backward. He pledged to Nigerians, “on my honor,” that they would start enjoying “regular, uninterrupted power supply” come 2012. What he gave instead – perhaps, the only thing he could give – was a regular, uninterrupted supply of reckless political power. He presided over Nigeria like an emperor. He decided which governors needed to be removed and how; arrested members of state assemblies who were slow to do his (impeachment) bidding; and sent soldiers to raze locations like Odi or Zaki Biam in state-ordered murderous orgies.
For me, one of the most salient of Achebe’s piquant observations in his booklet is the suggestion that Nigerian rulers, like many of their counterparts elsewhere, “do not live in their country.” As I surveyed the roll of those who have governed Anambra State (as well as many other Southeastern states), it dawned on me that most of them lived outside the state prior to running for governor, and promptly fled to Abuja or Lagos the moment they handed over.
It is an awful, anomalous situation, akin to the curse of being ruled by foreign powers. Perhaps, then, one of the keys to finding effective leaders for Anambra (and elsewhere) is to search among those who are prepared to call the state home after they exit office.

TheSun

CBN: The Poverty In Sanusi Lamido Sanusi’s Legacy

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Nov. 4, 2013
NewsRescue- As Nigeria starts screening for a new CBN governor to replace Sanusi Lamido Sanusi (SLS) at the expiration of his tenure come June 2014, the names of people in consideration for his post, which includes coterie-elite bank managers like him and other old goons, causes one to shudder in fear for the fate of Nigerian masses, completely at the mercy of the prehensile oligarchs.
Agreed, Sanusi is a smooth and talented CBN governor. He protected Nigeria’s banking sector and fostered an environment for big corp. investment. But this is where SLS’s legacy ends—with big business and the banks. When the banks messed up in America, the government bailed them out. When the banks messed up in Nigeria, Sanusi supported policies that got the people to bail them out.
Looking back at SLS’s legacy; one phrase defines Sanusi: “Banks man.” That is what Sanusi was, or is. The CBN is not a government body that regulates the banks in the interest of the people and country; rather it is a body that enforces policies in favor of the banks on the people. In this regard, Sanusi Lamido has been a “great” CBN governor.
Nigeria’s banks charge more fees from their customers than any bank in the world. Customers receive 3-5 separate charges and lose up to 5% of their deposit, withdrawal and transfer funds to the banks. For us as individuals, this palpable robbery and hardship is hardly recognized for the herculean gift it is to the banks. Thanks to governor Sanusi, Nigeria’s banks are supported to make billions of naira on customer deposits and transactions. Easy money being made in sheer robbery!
To shore up these gains for the banks, the CBN governor instituted the “cash-less” regulation, enforcing Nigerians to use and keep their money in the cabal-owned banks. ” (Note- cash-less and not cashless)
Before we return to the profits Nigerian banks make off of the masses, we should look at one of the hallmarks of SLS’s tenure he will always be remembered by; the controversy provoking “Islamic banking.” Islamic banking was in actuality a religion-coated method of siphoning more money from the people for the benefit of the top banks and never really religious.
Muslims supported Islamic banking because it had “Islam” appended to it. Christians opposed it because of the same “Islam” in its name, and no one opened the box to see what the contents were. This is typical of so many Nigerian ethnic and religious disagreements. The blind-mouse masses fight, while the cabal-cats set themselves up to plunder. Islamic banking was simply a method to get the top cabal banks to market “Islamic” products too, to regulate “Islamic” finance and to suck Muslim money into the system.
Sanusi is a globalist’s man. Little surprise, year-in year-out, despite increasing hardship for Nigerian masses; he keeps winning the global and African Central bank governor of the year and other awards. Central banks are globalist controlled and Sanusi served to execute their functions to the letter. It is all about control and SLS gave them all the control they want. Being part of the team IMF directed to suddenly and without consideration, remove Nigeria’s oil subsidies as a New Year “gift,” one recognizes Sanusi as being an obedient servant of the “Royal Niger Company.”
Shariah banking has always been offered in Nigeria. Sanusi did not introduce Shariah banking as many were pissed thinking he did. All Sanusi introduced was “regulation of Islamic banking.” That entire rigmarole and squabble which had a prominent northern Muslim declaring to wage war, and had Christian leaders promising brimstone, had little to do with Islam or Islamic finance and everything to do with CBN control, big bank opportunity and global regulation of all people including all Muslims money.
Some of us have read news that the UK plans to be the top Islamic banking products merchant outside the Middle East. Prime Minister David Cameron just re-emphasized this last Tuesday. This should make us understand and appreciate that the so-called Islamic banking has little to do with Islam and all to do with elite gratification. Let’s review this. Islamic banking offers a product- Murabaha; “cost-plus financing,” which is a so-called non-interest loan to buy a home (or other asset). In a simple explanation; let’s assume a home costs $200,000. With interest banking, you finance the home for 30 years at an interest rate of 5%. Your total to pay in 30 years is about $400,000. And you pay about $1,300/month for the home you “bought.” With the so-called Islamic bank product, the bank buys the house on your behalf, then figures out what the value of the house would be by the time you pay off in 30 years, and says it is selling the house to you now for $400,000, or even $450,000. You pay installments of $1,300/month for 30 years, just like the interest option, the only difference is that this product is not called interest, it is given a fancy name, and you are fooled into thinking you are acting Islamic. It’s all about the branding.
Ijara, another product of Islamic banking is similar. This operates as a lease with option to buy, with the bank buying the property and leasing it to the client. The client pays two bills. One is a piece of the purchase cost till that is fully paid, and the second is payment for renting the property till it is fully paid for. These two bills combined equal mortgage and get the client to pay the same $400,000 or more, in 30 years. All these fancy colored products are Islamic “Riba,” or biblical “Usury,” which is the unjustified inflation of prices. Islam, is rather simple—buy what you can afford or borrow with no “fancy money.”
The profitability is why so many nations are tripping to offer Islamic finance products—the products offer a new look to the old crisis-hit financial products, and some so-called Islamic products are more profitable, appealing and more secure. The advantages of these products, though derived from religious thinking, are not necessarily religious methods. Such can be likened to new milk with drops of urine in it. Islamic banking is promoted from above. IMF backs and pushes Islamic banking.
Back to the exorbitant charges: From October 2nd this 2013, the CBN implemented penalties for corporate transactions—already crippling businesses in Lagos—around the federation. Mr Tunde Lemo, Deputy Governor, Operations explained that on corporate deposits of over N2, 000,000 (~$12,000), corporate customers will forfeit 3% of their money to the banks. That equals a loss of N60, 000 to the banks for depositing your money with them. About $350! For individuals, deposits of over N500, 000 attract a 2% bank penalty. That is a loss of N10, 000, about $60.00.
Barry Terblanche’s BigNews considered whether South African banks charged the highest in the world. BigNews emailed banks in different countries to find out what they charged on a deposit of R100, 000 (about $10,000) and their charges for writing out cheques on the deposit.
Quoting from vaaltriangleinfo.co.za:
“South African prices were shocking. The Malaysian, Thai and Brazilian banks charge nothing for depositing R100, 000 in one month.  South African banks charged more than or close to R1,000 at the time of doing the research.”
South African banks charged R1000 on the deposit; that roughly equals $100 for depositing $10,000. BigNews clearly did not checkout Nigeria. They would have had reason to rejoice. Or perhaps they didn’t bother. Nigeria is just not worth being put on the table to eat the bread with sheep. As we have it presented earlier, for a commensurate deposit of N2, 000,000 (N2M), about $12, 000, Nigerians pay $360. That is exactly three times what the South Africans are complaining about. A withdrawal of the N2M will attract an even steeper penalty of 5%! That’s N100, 000 / $600!
While other developing nations charged no, or a fixed minimal rate, Nigeria charges a percentage of deposit. This is real robbery and ensures that struggling small businesses crumble, while the banks “laugh their way to the bank.” These things happen in Nigeria because the people have been subdued by chronic deprivation and oppression and/or are engulfed in ethno-religious fracas, the leaders are too corrupt and there is absolutely no structure that protects the interests of the masses.
If these policies were instituted for truly making the society cash-less and not as a pleasant opportunity for the banks to make stupendous profits off of struggling businesses and the middle class, there will not be a fine on deposits. The deposit fine can only discourage depositors. Incentives and not penalties should be used to encourage bank use. The fine on deposits clearly is not a method of encouragement. Penalties for patronage are nothing more than colonial governance.
One good thing that the CBN is doing is phasing out Commission on Turnover (COT) by 2016, for those of us who survive till then. COT which has been N5 per N1, 000 is currently set to N3 per N1, 000 and will by next year, 2014, be N2, to be finally scrapped by 2016, thank God!
At “N5 per mille,” banks have been making 0.5% off of customers’ transactions continuously to infinity. *Note- this is apart from the transaction fees, tax, N10 sms alert fees and all other bank levies.
COT has been a cash cow for Nigerian banks. While draining the money of the masses, both corporate and individual, COT yields up to 10% of bank profits per annum.
In 2012, UBA generated N35billion from COT. GTB earned N37billion. Zenith Bank Plc made a whopping N55 billion in 2012 from our COT’s!
HSBC said in vanguard that “Nigerian banks main profitability pillars are fees and funding. It said that Nigerian and South African banks have highest fee loan ratios among markets covered at HSBC.”
Nigeria with an official loan interest rate at 16.8% is one of the highest in the world. In the US, you can obtain money at just 3%. The loan interest rate as well as the difficulty to obtain loans under this CBN government, makes it simply impossible for small business growth. Bankers explain that the CBN borrows banks at 15% making them in turn offer loans at 25-28% interest rates.
With all the things American citizens grumble, riot and protest about, they live in heaven compared to Nigeria. A wire transfer of $100,000 from Nigeria that lodges in a US account only gets charged a fixed fee of $15. You can write 1000 cheques on this sum and walk in to withdraw the entire sum without a single fee or charge. Banks are happy to have your money and are not assisted by the US central bank to force and fine customers. With no exorbitant fees, US transactions are faster and more secure as well as being insured by the FDIC. In Nigeria, people pay more for rubbish service. Refunds on purchases with cards in Nigeria take over 30 days to drop off if at all—with much phone calls, complaints, emailing of evidence and other stresses—this compares to less than 7 days in the US. The list goes on. Free market competition got banks in the UK to scrap COT in the 80s.
Mr. Tunde Johnson, said in the Punch, that after withdrawing some money from his account to settle some domestic bills, his balance should have stood at about N153, 000, but what he saw was a different figure. He said, “After that, I had a family emergency two weeks ago, and I needed to withdraw about N150, 000. I felt that since I have a current account I could safely withdraw the N150, 000 I needed. But to my surprise, after presenting my cheque to the bank, I was informed that I only had N145, 000 in my account, you can imagine my surprise.” The bank told him charges gulped the N8000. “Up till now, I still do not understand why that N8, 000 was taken away from me,” an exasperated Johnson continued.
An important question to ask is: Is the money recovered from the penalties on deposits and withdrawals—to allegedly enhance a safer cash-less society—transferred to the government for development of the society or to be used by the banks to subsidize and improve services; or does this fine simply lubricate the palms of the banks? As it appears, Sanusi “saved” us from the robbers on the streets by transferring us to his robber friends at the banks.
With the ridiculous amounts the CBN assists banks to rip-off clients; the banks offer no service for free:
Customers pay N10-50 per sms alert, even for bank error repeat texts; though bulk sms texts are offered to businesses by mobile networks at N1/sms.
Hardware token for security is issued at N2000 ($12);
Bank statements are charged at about N40/page;
Renewal ATM card is issued at a charge of N1000 ($6);
N500 monthly maintenance fee for current accounts ($3);
First Bank and Keystone Bank even have a N100 monthly ATM card maintenance fee!
You have the Value added tax—lol at “value.”
Even reference letters are fulfilled at a charge of up to N2000 ($12).
Compare this to America for instance, where banks do not make money on COT, deposits or withdrawals and most of these additional bank services are offered for free to customers.
Sanusi Lamido, one of the 100 most influential people in the world, according to TIME Magazine and recipient of the Commander of the Order of the Niger (CON), Nigeria, comes “vested” from UBA and First Bank. He represents the elite and Nigerian cabal. He holds the answers for Mr. Johnson and many more of us struggling Nigerians.
His legacy has been one that has protected the interests of the banks, forced Nigeria’s money into their hands and ensured they drain as much as possible from the hands of Nigeria’s poor, individuals and businesses.
We “blind mice,” await the selection of our next governor, though under our magnanimous 6th republic regime, we can bank on him/her being another banker’s man.
Dr. Peregrino Brimah

NewsRescue

Amaechi leaves decision to join APC to Jonathan, Rivers elders


Okafor Ofiebor/Port Harcourt
APCGovernor Chibuike Amaechi of the southern Nigerian state of Rivers has said his final decision to either join All Progressives Congress,APC, or remain in the Peoples Democratic Party,PDP, will be taken after consulting widely with President Goodluck Jonathan,South-South political elders and Rivers people.
“We shall consult with Mr President. We shall consult widely. We shall consult elders and political leaders. We shall consult all consultables.”
Amaechi who danced and sang Christian choruses while addressing a large crowd of supporters at Government House Port Harcourt was in an ecstatic mood lashed at his opponents as hungry politicians, who are out to loot the state treasury.
He announced that by the time he finished the wide consultations, he will make his decision known at the 40,000 capacity new stadium that his administration has completed.
The leaders of All Progressives Congress,APC, who came to woo the ‘beautiful bride of Rivers’ were led by former head of state, General Muhammadu Buhari and former Lagos State governor, Asiwaju Bola Tinubu. There were APC Governors as well. Their visit was scheduled for yesterday but was postponed for logistics reasons.
The APC leaders urged Rivers people to join the party to rescue the nation.
Asiwaju Bola Tinubu, in his speech, urged the people to persuade Amaechi to lead them into the APC.
He said Amaechi was a progressive minded person who had the interest of the people in his development agenda.
‘’ We did not come here to campaign. We have come here to see, seek and invite.
‘’ Amaechi is a solid progressive. I know that he is a visionary, ever since he was a speaker , he has led so many amendments of the constitution and unity of Nigerian Speakers forum and had performed extremely well,’’ he said.
Tinubu described Amaechi as a focused leader who fought for the rights of the state.
He also praised Amaechi for making his economic programme to be people oriented, especially in health, education and other sectors.
In his speech, the interim chairman of the APC, Chief Bisi Akande, urged the people to join the party to move the nation forward.
‘’ APC is the party of the progressives, it’s the party of the courageous, it’s the party of the fighters of democracy and all these we have seen in Gov. Rotimi Amaechi and all these qualities are in abundance in Rivers state,’’ he said.
General Muhamadu Buhari, former Head of state in his own speech advocated for the unity of Nigeria which he said was necessary for the country’s economic and political advancement.
He described the country as a nation endowed with human and material resources, capable repositioning it in its pride of place.
‘’This is a blessed country, what we have can sustain us and our children, let us live together as one to make the nation greater.
‘’Bridge building is what we want, just as Governor Amaechi is building, he is a man of courage and leadership qualities,’’ Buhari said.
He said that the division of the nation into political divides was to create political oppression.
Buhari explained that APC was a coalition of many political parties which is poised to challenge the ruling party’s monopoly and take over power.
According to him, the ruling party would continue to rule and win elections if small political parties remain the only opposition.
Also speaking, the National vice chairman of APC, South-South, Chief Tom Ikimi, called for the support of the people of the area for the party.
Ikimi described the South-South a peaceful geopolitical zone, whose main concern was good governance and development.
He said that the leadership of the party would ensure that good governance was given to Nigerians and South-South in particular from 2015.
The APC chieftain, who described Governor Amaechi as a courageous leader, called on the people of the state to rally support for him.
He said that he would not only ask for the redeployment of the state police commissioner, Mr Joseph Mbu again but would be ready to lead Rivers people to fight against his impunity and abuse on the rights of the people to assemble in their own state.
The APC leaders visit was like a carnival.

OsunDefender

PHOTO: Akhigbe’s Body Arrives Lagos


akhigbeThe remains of the late Chief of General Staff, Rear Admiral Mike Akhigbe yesterday arrived at the Murtala Muhammed International Airport (MMIA), Lagos, on board a British Airways plane, at about 6:34pm .
Prior to the arrival of the corpse from the US, a cultural dance from Fugar, Akhigbe’s hometown comprising mostly women, naval personnel, his townsmen and women and sympatisers were at the airport to receive the corpse.
Two of his children, a man and woman, were equally on hand to receive the corpse of their late father.
On arrival at Lagos airport, a military ambulance belonging to the Nigeria Army with registraion number NA 399E was used to convey the body from the apron to one of the exit gates of the airport, where corpses usually pass through.
At the gate the former CGS body was transfered into an MIC Mercedez Benz car under tight security provided by men of the Nigeria Navy with just MIC as its official number plate. Journalists and photojournalists who had positioned themselves strategically to capture the transfer of the corpse from one ambulance to another were disappointed as they were barred from taking pictures.

OsunDefender

Revenue Shortfall Takes Toll On Capital Expenditure





The persistent revenue shortfall recorded this year has continued to take its toll on the projections made in the 2013 budget: a total of N1.01 trillion has been released for capital expenditure as at the fourth quarter. The federal government yesterday announced the release of N160 billion for execution of capital projects in the fourth quarter of 2013. The latest release, which was announced by the Federal Ministry of Finance yesterday, brings the total amount released for the execution of capital projects in the 2013 budget to N1.01 trillion.
However, this represents a shortfall of 34 per cent compared to the N1.54 trillion approved for execution of capital projects in the 2013 budget.
Nigeria has continued to suffer decline in projected revenue as theft of crude and output disruptions persist in the Niger Delta.
Coordinating minister for the economy and minister of finance Dr Ngozi Okonjo-Iweala admitted, during an interview with Bloomberg, that revenue gap may reach as much as $12 billion (up to N1.92 trillion) short of this year’s budget estimates.
With the 2013 budget based on a daily output of 2.53 million barrels and an oil price of $79 a barrel, Africa’s biggest oil producer expected revenue of almost $80 billion from exports.
In the first half of the year, oil receipts amounted to $28.2 billion, more than $7 billion below the estimate, according to figures from the Central Bank of Nigeria (CBN).
The revenue shortfall has already increased the level of budget deficit planned for this year. At the onset, the minister was seeking to meet a budget deficit target of 1.9 per cent of gross domestic product this year. However, the deficit reached 2.5 per cent in the second quarter during the peak of the output outages, according to data from the CBN. The government will draw down its oil savings in the Excess Crude Account to compensate for the drop in revenue to keep the budget deficit under control, Okonjo-Iweala said.
Meanwhile, according to the Ministry of Finance, previous quarterly releases for the 2013 capital budget indicate that N400 billion was released for first quarter, N200 billion for second quarter and N250 billion for third quarter.
A further breakdown showed that N598.4 billion of the capital budget or 72.3 per cent has been utilised as at the end of the third quarter of 2013, while a balance of N229.6 billion unspent by various MDAs remains at the CBN.
With the N160 billion released for the fourth quarter, total spendable balances available to the MDAs till the end of the year currently stands at N450 billion, the ministry stated.
Leadership