NewStats: 3,259,648 , 8,170,645 topics. Date: Sunday, 25 May 2025 at 06:07 PM 274hf

Huge relief for this great country

seborrhic:
Shocking report coming from Reuters.
Looking like what a typical Nigerian blog would write.
It takes an average of 3-5 years to harvest Cocoa.
So how can someone that went into cocoa farming in 2023,have harvested and sold that much by early 2025 or even 2024 when the guy interviewed would have harvested?
I hope Reuters has not been sold another agric scam because before you know it ponzi schemes would start exploding, telling people they will double their money in 6months once they invest their money into a cocoa farming programme with promises to buy hectares of cocoa that would be harvested and exported to the international market in 6months

We need to frame this post for that day!!!
Because it just might happen!!!

Eddie2024:
hi, is this still available?

Yes it is

Hi everyone,
I’m looking for a male housemate
Private room in a modern 2-bed apartment in Ajah
• Private bathroom
• Built-in wardrobe
• Great lighting
• Shared kitchen & living room

Rent: 400k (6 months)
Ideal for a clean, responsible pro or student.
DM to schedule a viewing!

Years later, this is still interesting

Lol

Ok

I just got a text this morning
With a link, is it legit?

Chnage of habit helps to fight other habits.

Exercise may help

We operate a government of Ethnocracy, tribalism, and regionalism. Unfortunately so, as every politician is either scared or unsure of anyone who isn’t from their region.
As opposed to appointment based on merit

BoIa:
Imagine the rate of illegal guns in the society.

Then you ask yourself how they got into the country the first place

Libya is a failed state, chad and Niger are facing a torrent of terrorism incursion. The open fire arms market make it easier to transport weapons across borders

Normally Jazzy na Baba

See wisdom abeg!!!
Compensation for work done

Hmmmm!!!!

Very good!!!

Load well!!

Sauka Lafiya

Maybe an old aircraft in dire need of maintenance?

The airline I used from Los to kotoka? Old and rusty!!

Maybe start from the Presidency

Omò!!!!!
Things de occur sha!!!

May God bless of the Armed forces

Congratulations

Food business is good business

malali:
Attacking themselves at home.

Attacking everybody else online.

Attacking home when they move abroad.

Attack everywhere 😂😂😂😂😂😂😂😂

Love800:
Can specify the particular trash that one will be picking?

"Green waste" what does this mean pls?

There’s and end to end waste management solution that we can benefit from once we’re willing to get dirty.
Bad Fruits and vegetables, are fed into the ecosystem and you get paid for it. Those fruits and veggies also feed another ecosystem.
It’s really beautiful.

Continue your scavenging business, but because you're more enlightened, you can partner with @cyclexafrica. A company that deals with cash for trash, and make your cool money. Also look at scaling especially in green waste

I’ll break it down like I would a kindergartner

Alright, imagine you have a piggy bank and a teacher who helps you decide how much money to save, spend, or share with friends. The teacher has some rules to keep everything fair and working well.

In Nigeria, there’s a big “money teacher” called the Central Bank of Nigeria (CBN). They hold meetings to decide rules for how banks should handle money. Here’s what they decided:

1. Monetary Policy Rate (MPR): This is like the price banks have to pay to borrow money. The “teacher” raised this slightly (like going from 27 candies to 27.5 candies) to help keep things balanced in the money system.
2. Cash Reserve Ratio (CRR): This is the amount of money banks must keep safe and not spend. It stayed the same—half of what the bank has, like 50 out of 100 candies.

3. Liquidity Ratio (LR): This is how much money banks need to keep available for emergencies. It’s still 30 out of every 100 candies.

4. Asymmetric Corridor: This is a rule that tells banks how much extra or less they can charge around the MPR. Think of it as a range of wiggle room (+500/-100).

These rules are like traffic lights, helping to keep the money flow safe and steady for everyone.

Hello everyone,

I just stumbled upon this thread, and I must say it’s been incredibly helpful so far. It’s amazing how a thread from 2022 can still be so relevant!

My name is Alibi Omang, and I’ve been diving into email copywriting recently. After going through the discussions here, I’ve been reflecting on the potential of email copywriting, especially as we move into 2025.

I noticed that the thread on Nairaland was active from 2016 to 2020, and I’d love to hear everyone’s thoughts on whether email copywriting is still as viable and effective today as it was back then. The industry has evolved quite a bit, and I’m curious to know how trends in email marketing have shifted and what strategies are working best in the current landscape.

I’m very enthusiastic about learning and have already started writing some email samples, as suggested in this thread, to improve my skills. Along with that, I’ve written a couple of articles on LinkedIn and Medium, and I also have an active Upwork where I’m building my portfolio. I’m eager to get any advice you all might have on building a successful career in email copywriting, particularly around leveraging AI tools to enhance my craft.

I completely understand that everyone is busy, but if anyone has a moment, I’d truly appreciate any insights or tips you can share. Thanks so much for your time, and I look forward to hearing from you


cc: Olawrites
Cc: OYENIYIJK
Cc: Meklex

lol

Hi everyone, I’ve been reading really encouraging stories on this thread. I’m an aspiring ghost/content writer, in trying to build my portfolio, I started writing articles. I’ve written about 20 articles so far on LinkedIn, Medium, and on a personal blog.
I’m trying to step it up a notch as I haven’t landed a writing gig on upwork or fiverr.
I would truly appreciate if anyone could give me a pointer from their experience on starting and scaling KDP. Thank you

The Sokoto State Government’s recent initiative to purchase 1,000 motorcycles and 500 tricycles, touted as a means of alleviating youth unemployment and addressing transportation challenges, has sparked widespread debate. While the gesture may appear noble on the surface, it reeks of shortsightedness and a lack of sustainable vision for the state’s future.

In what seems like a deliberate act to keep the populace impoverished, this initiative does little to address the root causes of unemployment, insecurity, and economic stagnation. Instead, it perpetuates a cycle of dependency and underdevelopment, leaving much to be desired from a government that should be thinking long-term.

1. Sustainability Overlooked
This initiative completely disregards sustainability. Who will be the engers if so many youth enter the transport business at once? Flooding the streets with motorcycles and tricycles only creates a hyper-competitive environment where earnings are low and livelihoods remain precarious. Such policies do not solve unemployment—they merely shift the burden of survival onto individuals without providing a stable framework for economic growth.

2. Missed Strategic Advantage
Sokoto State is rich in natural resources and agricultural potential, but the governor has failed to leverage these advantages. Agriculture and value addition could provide far-reaching economic benefits and create jobs that go beyond subsistence-level earnings. Tools for extension farming, animal husbandry, irrigation, and even off-grid power solutions to attract industries would have been more impactful than distributing motorcycles.

3. Security Implications
The region has already been plagued by insurgency and banditry, with terror groups like Lukurawa using motorcycles as their primary mode of transportation. I wonder if the government considered the security risks of putting so many bikes into circulation. Without robust tracking and monitoring systems, this initiative risks arming criminals under the guise of empowerment.

Intercity Transportation for a Capital City?
Sokoto, as a state capital, deserves better infrastructure and transportation systems. Opting for motorcycles and tricycles instead of modern, sustainable solutions like monorails or shuttle systems reflects a lack of ambition and planning.
If empowerment was the primary goal, why not focus on agriculture or industries that could benefit the larger population? These performative “poverty alleviation” measures are not only cheap and easy but also fail to deliver meaningful change.

The governor should take a cue from Niger State Governor Bago, who is spearheading a transformative approach to agriculture. By industrializing agriculture with highly advanced machinery, Niger State is creating jobs, boosting food security, and driving economic growth. Sokoto’s leadership doesn’t need to reinvent the wheel—simply replicating such successful models would be far more impactful than these poorly thought-out initiatives.

For instance:

•Industrialized Farming: Large-scale mechanization of agriculture could unlock Sokoto’s potential as a food production hub.
•Value-Addition Chains: Processing facilities for the state’s abundant gypsum, phosphate, limestone, and kaolin could create thousands of jobs.
•Irrigation Projects: Leveraging the River Sokoto for irrigated farming could ensure year-round agricultural activity.
•Off-Grid Power Solutions: Attracting industries to Sokoto would require stable power, and off-grid renewable energy solutions could provide exactly that.

Instead of repeating this tired formula of distributing motorbikes and tricycles, the government should redirect its resources toward sectors with far-reaching benefits. Here’s how Sokoto can better allocate its wealth:
Agriculture remains Sokoto’s most strategic sector. From mechanized farming to livestock development and fertilizer production, the opportunities are vast. Empowerment programs should focus on equipping farmers with tools, training, and technology to boost productivity and profitability.

Sokoto’s wealth in gypsum, limestone, and phosphate should be the foundation for local industries, creating jobs and adding value to raw materials instead of exporting them unprocessed.

Instead of motorcycles, invest in modern public transport systems like buses or monorails. These systems are safer, more sustainable, and reflective of a forward-thinking government.
Any transportation initiative must consider the security risks. Proper vetting, registration, and tracking systems should accompany such programs to ensure resources don’t end up in the wrong hands.

Sokoto State deserves better than this performative approach to governance. The governor’s initiative, while seemingly well-intentioned, reflects a lack of foresight and ambition. Instead of empowering its people, the state risks perpetuating cycles of poverty, insecurity, and underdevelopment.

Mr. Governor, can’t you stop doing this? Why not embrace the bold and visionary strategies already being implemented by leaders like Governor Bago in Niger State? Your people deserve policies that harness Sokoto’s vast resources, create sustainable jobs, and lay the foundation for long-term growth.

The time has come to move past these cheap and easy fixes. Sokoto’s future demands better—and its people are watching.

In contemporary discussions about spirituality, a disturbing theme continues to emerge: the dangerous intersection between ritualistic practices and human exploitation. Ritual killings, human sacrifice, and occult practices promising power and material wealth have become more rampant in some regions, with devastating consequences. These practices blur the lines between true spiritual enlightenment and a decaying societal foundation, posing not only a moral crisis but a deeply spiritual one as well. The growing prevalence of these exploitative rituals, particularly those involving vulnerable individuals, calls for urgent intervention—both spiritual and societal.
As this conversation gains momentum, a poignant question arises: How do we protect the sanctity of life while engaging with spiritual realms that seem to promise enlightenment and empowerment? To answer this, we must first understand the deeper spiritual rules that govern our actions and discern the dangerous paths that lead away from truth.
Spirituality is often viewed as a quest for enlightenment, but as many spiritual thinkers have noted, understanding the rules that govern both the physical and spiritual realms is crucial for navigating this journey. Without proper discernment, we risk being led astray by manipulative forces, masquerading as sources of light and truth. Recently, I came across a tweet from Rinu on Twitter that poignantly asked, "How do money rituals work?" She humorously questioned whether money from such rituals would appear as physical cash in your home or show up in your bank as credit alerts. While it was an insightful reflection on the absurdity of these practices, it also pointed to a deeper issue of spiritual misunderstanding.
A doctor on Twitter, whom I ire greatly, @maxvayshia, explained the matter succinctly. He pointed out that there really isn’t any separation between this world and the astral world. The only difference lies in the vibrational frequencies between both realms. According to spiritual laws, nothing in the physical realm exists without its counterpart in the spiritual or inner world. All inventions, for example, existed first in the spirit realm before being manifested in the physical world. In this sense, when people engage in so-called "money rituals," they are tapping into the "power center" of the astral world, where everything has its replica. By lowering the vibrational frequency of spiritual materials or entities, those things manifest in the physical realm.
However, this is where the danger lies: In order to summon wealth or success from the spirit world, many rituals involve making dangerous demands, often involving human life. These demands come with grave consequences. Every action in the spiritual world has consequences in the physical world.
One of the most chilling aspects of these spiritual practices is the increasing prevalence of ritual killings and human sacrifice. Rituals that promise power, wealth, or divine favor are often tied to the belief that sacrificing a human life—especially that of a child or vulnerable individual—will unlock access to these material blessings. Tragically, these dark practices are not only about spiritual manipulation but also involve the exploitation and suffering of innocent people.
According to the United Nations Office on Drugs and Crime (UNODC), human trafficking remains one of the most pervasive global crimes, with children making up nearly 30% of trafficking victims. Some of this trafficking is for ritualistic purposes, including organ trafficking and human sacrifice. In regions such as sub-Saharan Africa, Southeast Asia, and Latin America, these practices are sometimes rooted in ancient beliefs that sacrificing a human will bring material benefits, such as wealth or protection from evil forces.
In Nigeria, for instance, ritual killings have become disturbingly common. A 2018 report by the Nigerian Senate revealed that hundreds of ritual killings occur annually, with victims often being children or young adults. These individuals are often murdered for their body parts, which are sold to wealthy individuals seeking spiritual empowerment. One notorious case involved the abduction and murder of a 12-year-old child in Benue State, whose body parts were sold for around $15,000. This incident is just one example of how ritual killings have become a normalized, albeit horrific, practice, underscoring the urgent need for both legal reform and spiritual renewal.
Ritual killings and human sacrifice are not isolated acts of violence but rather a reflection of a broader spiritual manipulation. In many regions, these practices are seen as legitimate ways to attain wealth, power, or spiritual protection. The perpetrators often justify their actions, believing they are following sacred guidelines or invoking divine favor. However, these beliefs are based on twisted interpretations of spiritual laws, aimed at exploiting vulnerable individuals for material gain.
Furthermore, widespread poverty and lack of education make vulnerable populations more susceptible to manipulation. In some cases, people may be coerced into participating in rituals, believing they are engaging in legitimate spiritual practices. Children, especially, are targeted for their perceived purity and power in the spiritual realm. UNICEF reports that children's organs are increasingly sought after in underground trafficking networks, with children being abducted from schools, orphanages, or even their homes for ritualistic purposes.
In Kenya, ritualistic killings have become so frequent that they are no longer shocking to some communities. A 2017 report by the Kenyan National Commission on Human Rights revealed the horrifying truth: children are often abducted and sacrificed to meet the demand for ritualistic powers. These acts, driven by greed and superstition, contribute to a larger cycle of exploitation that continues to thrive due to a lack of effective intervention and societal reform.
Another element central to many occult rituals is music. In traditional African spirituality, as well as in biblical rituals, music is believed to have the power to open portals to the spiritual world. Whether it is the ogène (a traditional African instrument) or the playing of harps in the Bible, music has long been used to invite spirits—both benevolent and malevolent—into the physical realm.
The Bible is replete with references to the role of music in spiritual encounters. When David played his harp for King Saul, it was said to soothe the king’s troubled soul (1 Samuel 16:23). Similarly, in ancient Israel, musical instruments were employed during worship to invoke God’s presence (2 Chronicles 5:13). However, music can also be used for darker purposes. In occult rituals, music is often used to summon evil spirits, opening doors to destructive forces that wreak havoc on individuals and communities.
Given the power of music to influence spiritual realms, discernment becomes crucial when engaging in any ritual involving music. Music can be used to either elevate our spirits and draw us closer to divine truth, or it can be manipulated to summon malevolent forces that lead us into darkness.
In the face of these alarming practices, there is an urgent need for spiritual discernment. The Bible reminds us in Daniel 11:32b, "But the people that do know their God shall be strong and do exploits." True spiritual strength comes from a deep, personal relationship with God—not from engaging with manipulative forces masquerading as spiritual enlightenment. This relationship is built on knowing God intimately and understanding His laws, which guide us to love others, honor life, and live in peace.
In times of spiritual conflict, it is this deep connection to divine truth that empowers us to resist the forces of darkness and engage in righteous actions. The darkness we see in ritual killings and exploitation is not just a reflection of human depravity; it is a spiritual crisis that stems from a lack of true understanding of God’s laws. Without this understanding, people are more vulnerable to being manipulated by forces that seek to exploit the weak and the desperate.
The growing prevalence of ritual killings and human sacrifice is not only a sign of societal decay but also a reflection of spiritual erosion. These practices reflect a disconnection from the values of love, justice, and life that should guide our spiritual and moral com. The solution is not just legal reform; it is a spiritual renewal that reestablishes the sacredness of life and the importance of spiritual discernment.
The answer lies in knowing God—not just theoretically, but in a life-changing way that transforms our hearts and minds. When we reconnect with divine truth and embrace the principles of life, justice, and comion, we can begin to heal our communities and societies. True spiritual empowerment doesn’t come from exploiting others; it comes from aligning ourselves with divine laws that promote peace, prosperity, and healing.
By grounding our practices in spiritual truth and ethical principles, we can work together to build a society that values life, rejects exploitation, and honors the divine laws that sustain true peace and prosperity. In this way, we can overcome the darkness of ritual exploitation and bring about real, lasting change.

Social media recently erupted with reports of minors facing court charges following violent ‘end bad governance’ protests across Northern Nigerian states like Kano and Kaduna, where incidents of looting, property destruction, and significant damage to infrastructure reached alarming levels. What has particularly raised concern, however, was the display of foreign flags — a symbol of protest that some have interpreted as a call for regime change. To fully understand how these young individuals have become entangled in such politically charged events, it’s essential to explore the Almajiri system in Northern Nigeria — a system historically aimed at religious education but now marred by exploitation.

Rooted in the Arabic word “Al-Muhajeer,” meaning “the one who travels to seek knowledge,” the Almajiri system was once a respected educational structure in Northern Nigeria, offering boys the opportunity to travel and receive Islamic teachings under a Mallam, or Islamic scholar. However, over time, this noble system has degraded, devolving into a cycle of neglect and manipulation, often facilitated by the very society that once valued it.

Initially, the Almajiri framework aimed to instill young boys with a comprehensive religious education. Today, it is frequently used as a way for impoverished families to “declutter” their households. For instance, a struggling farmer with a large family and limited space often faces difficult choices. In his small home, he may decide to send his young sons away as Almajiris, Soon after arrival, the boys begin their life of “bara” (begging), with little time or energy left for religious study. After all, his daughters may soon marry and move out. So, after a successful harvest, all he thinks about is marrying another wife, and the cycle continues.

Unfortunately, the Almajiri system has become a reservoir of young, disenfranchised boys who are easily manipulated by the political elite. Rather than fulfilling its educational intent, this framework has become a source of political gain, with children ed as adults to serve as potential voters. The recent case of minors who could reportedly be charged with treason after the protests in Northern states highlights this. Through falsification of documents, some political elites capitalize on these children’s lack of official identification, enrolling them as eligible voters. In this way, these boys are stripped of their agency, reduced to mere pawns in a political game. This fraudulent manipulation, if left unaddressed, continues a cycle that deprives these young individuals of any legitimate opportunity for education or self-improvement.
The cycle of poverty and lack of educational opportunity in Northern Nigeria fuels the Almajiri system’s persistence. Northern Nigeria has some of the highest poverty rates in the country, with data from the National Bureau of Statistics (NBS) showing that poverty levels in states like Sokoto and Zamfara exceed 80%. These economic hardships create difficult decisions for many families, who, faced with few resources, often resort to sending their sons into the Almajiri system as a way of managing household expenses.
Moreover, Nigeria has one of the highest numbers of out-of-school children globally, with UNICEF estimating that approximately 10 million Nigerian children are not attending school, and a significant proportion are Almajiri boys in the North. Rather than receiving a formal education, these children are caught in a system that fails to prepare them for productive futures, further entrenching cycles of poverty and dependence.
Beyond political manipulation, Almajiri boys face many dangers, from physical sexual and emotional abuse to becoming potential targets for human trafficking or recruitment by criminal groups. Isolated from their families and society, they are susceptible to exploitation, with little recourse for help. The day-to-day hardships of an Almajiri boy rarely lead to a return to formal education; instead, many transition to menial jobs such as mai bola (local trash collectors), mai ruwa (water carriers), mobile dress menders, cobblers, or truck drivers. The cycle of poverty, therefore, continues with little hope for escape. I was having a conversation with one ‘mai bola’ the other day, he spoke of his annual return home for the planting season, where he expands his family by welcoming new children with joy, this guy has 3 wives and 8 children, and was boasting that he’ll add another very soon.
Northern Nigeria faces a stark disparity between a wealthy upper class and a severely impoverished lower class. Despite having the longest tenure in leadership positions and access to vast resources, the elite’s priorities often fall on symbolic actions, such as funding large-scale weddings for hundreds of couples. Such measures, however, fail to address the systemic issues of poverty and lack of access to quality education.

The challenge of introducing educational and family planning programs to Northern communities is further complicated by deep-rooted cultural beliefs. In one experience, during an NGO-led sensitization campaign at an IDP camp in Durumi 2, men disrupted the session, accusing we the organizers of promoting family planning, which they perceived as a threat to their traditional values. This cultural resistance underlines the difficulty of implementing meaningful reforms and illustrates the entrenched mindset that sustains the Almajiri system as it stands today.
Any meaningful reform of the Almajiri system requires more than surface-level policy changes. It demands a holistic approach that addresses both education and economic opportunity. Poverty alleviation measures, expanded access to education, and robust family welfare systems are necessary steps in ensuring families no longer feel pressured to send their children away. Addressing this issue could mitigate the underlying factors that sustain cycles of poverty and exploitation.
Away from the sensationalism and courtroom theatrics lies a harsher reality that calls for urgent attention. If it’s proven that any of the accused orchestrated these acts of violence and the young people involved are found guilty, then, unfortunately, the law must take its course. This incident, tragic as it may be, should serve as a wake-up call for Nigeria and the world to see the acute disparities and the severe socio-economic challenges faced in Northern Nigeria. It is not enough to address symptoms — true reform must dig deep to uproot the social, political, and economic issues that entrench systems like the Almajiri. Only with transparent efforts and a commitment to lasting change can the Almajiri system fulfill its original mission: to educate and uplift, not abandon or exploit.