Opinion
Ana, Vatsa, Mpape and the fruition of a dream
By Tunde Olusunle
Mpape, a rocky district in the nation’s capital, Abuja, is not your characteristic venue for a conference, convention or retreat. Not with exquisite facilities like the Transcorp Hilton, Sheraton Hotel and similar upscale hotels in the city.
There is also an avalanche of dedicated event places, in the nation’s capital. Mpape, the rocky topography which has spawned communities, settlements and ultramodern housing estates, is famous as a primary hub for granite mining.
Earthquaking rhythms, reverberating sounds of explosions and bombing blasts therefore, are the defining characteristics of the undulating topography of Mpape. Quarrying activities in the nation’s administrative hub, are predominantly domiciled on those eyeful ranges. And the hummings and grunts of heavy trucks in relentless motions up and down the ascending terrain, is the music of everyday.
All of that, however, temporarily acquiesced to a notable event which recently took place in the district. The superiority of “words of iron and sentences of thunder,” to borrow the expressions of the charismatic poet, Niyi Osundare, took centrestage. They subdued the dust-filled Mpape air, activated by the rapid descent of northerly harmattan.
The cream of Nigeria’s literary producers and their critic counterparts in the engaging vocation of creative writing and literary intellection, congregated up Mpape hills. The dates were Wednesday October 26, through Saturday October 29, 2022. And the event was the 41st Annual Convention of the Association of Nigerian Authors, (ANA). The venue, Mamman Vatsa Writers’ Village.
Mamman Jiya Vatsa, an army Major General in his time, was creatively inclined. He authored verses published as poetry collections including: *Verses for Nigerian State Capitals, (1973); Tori For Geti Bow Leg, (1981) and Back Again at Wargate, (1982). Vatsa also published Reach for the Skies in the same year. The renowned literary scholar, Biodun Jeyifo in a 1988 critique of Vatsa’s work, applauded him for deploying “his enormous influence in government and the federal bureaucracy to avail ANA of much needed infrastructure and logistical support to see the body through at least two of its yearly conferences.”
The administration of Vatsa’s military colleague, Muhammadu Buhari which was in office between January 1, 1984 and August 27, 1985, appointed Vatsa Minister of the Federal Capital Territory, (FCT). He had responsibility for the administration of the Federal Capital Territory, (MFCT) and was concurrently, Member of the Supreme Military Council, (SMC), the nation’s highest policy making body in that era. Former military President, Ibrahim Badamasi Babangida in 1985, retained him in the position, upon the overthrow of the government of Buhari. Vatsa was reportedly, a childhood friend of Babangida, and one of the coterie of elite military officers in their generation, from Niger State. Others include Gado Nasko, Abdulsalam Abubakar and the late Mamman Kontagora. Barely four months thereafter, Vatsa was arrested and detained “on suspicion to commit treason” and interrogated closed door, by a military tribunal. Alongside his “co-conspirators,” Vatsa on March 5, 1986, was executed by firing squad. They were convicted “for treason associated with an abortive coup.” He was just 45.
Fortuitously, Vatsa had engraved his name and memory, in the sands of time, before his unfortunate despatch. Since its establishment in 1981, as the brainchild of the revered master storyteller himself, Chinua Achebe and half a dozen other like-minded writers, ANA desired an ideal creators’ resort. Achebe’s co-founders of the association June 27, 1981, included: John Pepper Bekederemo-Clark; Timothy Aluko; Femi Osofisan and Niyi Osundare. Two Kenyan writers, the iconic Ngugi wa Thiong’o and Gacheche Wauringi, also attended that premiere.
The association wanted a congenial atmosphere where writers could observe their hideaways and listen to their Muses for inspiration. The FCT under Vatsa’s watch, hosted the Sixth Convention of ANA in the last quarter of 1985, just months before his arrest. The event held within the geographical space of “Usuma dam,” in Bwari Area Council, FCT. Vatsa had acceded to the request of the association, by allocating a sprawling expanse of land in contemporary Mpape district, for the development of its dream, purpose-built writers’ village.
Mpape was then some far-flung, forlorn, forested abutment to the city centre of Abuja which was then being gradually developed into the future capital. If that pseudo-remoteness of Mpape was initially assumed to be a safeguard against the identification of the property by prospectors or trespassers, such calculation turned out to be wrong. Possessing, policing and developing that generous expanse of land in an FCT lapping development like famished fish, was not as straightforward. Indeed, it became a tortuous ding-dong, from one Nigerian government to another, one leadership of the FCT to the next, and indeed from one ANA national executive body to its successor. The dream of the village spawned several twists, turns and tales. When there were no threats of revocation of the property, mischievous land grabbers coveted the asset. At other times, land wheelers and dealers, nibbled substantially ate the ears of the land in places.
Immediate past National President of the association, Denja Abdullahi alludes to “lack of capacity, failed promises, betrayals, revocation, reallocation, long-drawn litigations and brazen trespasses,” as impeding the early consummation of the envisioned project. ANA at some point indeed prayed that some literary-minded national leadership of the country, will launch the physical development of the concept. By the time the visionary and strong-willed ANA leadership under Abdullahi entered into a partnership with KMVL Developers, an expanse of property which was initially a mass of 61 hectares, had shrunk to about 37 hectares! The joke has been made about KMVL, steered by Kolawole Shaw, a retired army Colonel, helping to develop a property earlier allocated by a former army General! Actual development commenced in 2017, and by 2018, the ANA leadership felt confident enough to relocate its secretariat from its temporary abode at the National Theatre, Lagos, to the fledgling Abuja site of the Writers’ Village.
It was an eye-arresting, scenic, burgeoning resort which welcomed delegates to the 40th anniversary of the creation of the organisation last year, hosted between Wednesday November 3 and Saturday November 6, 2021. From the hilly, major access road which leads up into Mpape, the view of the valley on the left side of the road as you approach “Grange Hill Hotel” to your right, is breathtaking! Dominantly inscribed as signpost at the approach of the upcoming community is Mamman Vatsa Writers’ Village. This is the eventual reincarnation of that indomitable soldier-poet, 36 years after his unfortunate liquidation via martial pronouncement. You meander through tar-paved, snaky roads, ascending, descending, taking in the humongous physical development being undertaken in the village.
The cream-coloured “ANA International Conference Centre,” sits royally in the luminous landscape of the Vatsa complex. With a few bungalows in the immediate view, that was about all that was in place during the milestone event in 2021. A caterer was also hired to provide for delegates in the absence of a functional kitchen. The voluminous conference hall has since been fittingly christened *Chinua Achebe International Conference Centre, (CACIC). It houses the association’s national secretariat, which has been named Femi Osofisan ANA National Secretariat. There is also the ANA Library and Research Centre, within the Chinua Achebe Complex.
The pre-event “meet and greet,” was spiced by drama, music and dance, as delegates to the convention savoured banters, back-slaps, drinks and finger foods. Titled: Resilience and Nation Building: The Role of Nigerian Literature, the 40th anniversary lecture was delivered by literary laureate and awardee of the Nigerian National Order of Merit, (NNOM), Emeritus Professor Femi Osofisan. He saluted the memory of the initiator and pioneer leader of ANA, Chinua Achebe. “We cannot forget him,” he said. Speaking about “The Story As Escort,” Osofisan reminded writers about their core obligations to their societies.
According to him: “We are the storytellers, the people who hold the society spellbound by recounting issues that shape and reshape our beings… We are here to create history, to recreate our societies. We will be indicted if we don’t sit up and speak out.” The keynote paper was presented by multiple award-winning Professor Akachi Adimora-Ezeigbo, and titled: *Creativity, Literary Advocacy and Nation Building: The Role of Nigerian Literature. She charged Nigerian writers to “bomb criminals and those responsible for crippling in Nigeria, with words to compel them to change their evil ways.” She expressed delight “for being the very first person to deliver a keynote address on the hallowed grounds of the brand new Writers’ Village!”
For a Convention which was more or less a test run of the new facility, the attendance was impressive. Apart from frontliners like Osofisan and Adimora-Ezeigbo, other renowned writers and scholars in attendance included professors Shamshudeen Amali, Remi Raji, Sunnie Ododo, Al Bishak, Joe Ushie, Rasheed Na’Allah, Moses Tsenongu, Maria Ajima, Mary Nwoye, Dul Johnson, Mabel Evwierhoma and Greg Mbajiorgu. Other renowned writers and stakeholders of the tribe included: Wale Okediran, Lindsay Barrett, Abdul Oroh and John Asein. The ANA Convention retained its appeal as an international brand with writers from Ghana and Cameroun in attendance, notably Sarpong John Asiedu and Pobee Mwintombo, both from Ghana.
The recently concluded 41st International Convention of ANA, and the second such event to be hosted at the Mamman Vatsa Writers’ Village was indeed bigger than the first edition. It began Wednesday October 26, through Saturday October 29, 2022. The theme of the event was: Literature And National Consciousness: The Story As A Catalyst, and the keynote speaker was Abdul Rasheed Na’Allah, Vice Chancellor of the University of Abuja, (UniAbuja). The day before the lecture, however, ANA conferred fellowships on deserving writers and culture workers. These include: Na’Allah, Anaezi Okoro, Moses Tsenongu, Razinat Mohammed, Udenta Udenta, Nduka Otiono and Tess Onwueme and Lindsay Barrett. Yusuf Adamu, Amanze Akpuda, Dul Johnson, Mark Nwangwu, Francis Egbokare, Ademola Da-Sylva and Olabanji Fashina were also inducted as fellows.
Olu Obafemi, recipient of the Nigeria National Order of Merit, (NNOM), spoke at the induction and enjoined inductees to build upon and raise the bar of the state of literature in Nigeria today. Razinat Mohammed, a professor at the University of Abuja, presented the keynote address on Na’Allah’s behalf. The institution was thrown into mourning Monday October 24, 2022, when Adakole Oklobia, a professor of theatre arts, sadly died in an automobile crash. This accounted for the zero turnout of writers and creative practitioners from the school, at the Convention. The session was chaired by Benue State Governor, Samuel Ioraer Ortom, who was represented by his Chief of Staff, Gabriel Tivlumun Nyitse, himself a poet, journalist and mass communications scholar. Nigeria’s musical luminary, *Bongos Ikwue, made a rare appearance at the programme and sang a number of his evergreen songs to the admiration of older participants.
In attendance were legends like: Kalu Uka, Ernest Emenyonu, Adimora-Ezeigbo, Osofisan, Obafemi and Justus Obi Joseph Nwachukwu-Agbada, more prominently known as “JOJ Nwachukwu-Agbada.” Shamshudeen
Amali, Al Bishak, Akpuda, Ushie, Mbajiorgu, Chimalum Nwankwo, James Tsaaior, Chidi Osuagwu, Mngumember Vicky-Sylvester, all distinguished scholars and professors, made it to the event. Obari Gomba, (award-winning poet), John Asein, (Director-General, National Copyright Commission); Nyaknno Osso, (foremost librarian and archivist); Steve Shaba, (reputable publisher), Helen Wang, Chukwudi Eze, (an architect), Emmanuel A. Frank-Opigo, (an engineer), Emmanuel Ojukwu and (a retired police commissioner), participated at the Convention. John Sarpong Asiedu (from Ghana) and Sulayman Tekanyi (from Gambia), gave international colour to the attendance.
The Mamman Vatsa Writers’ Village is work-in-progress. But Nigeria can appropriate to itself today, the bragging rights of giving to Africa, perhaps the first of its kind of haven for writers and literary creators. The Writers’ Village, is an upcoming tourist delight in its own right, even as it stands solidly today in Nigeria’s bright sunny savanna. A few more structures have been added to the budding complex, notably a block of 22 all-ensuite chalets in a multistorey block. Rather than a serial numbering of the rooms in the structure, they are named after notable Nigerian writers and select former leaders of ANA, as the project grows. This is where names like Achebe, Clark, Wole Soyinka, (Nobel laureate), Mabel Segun, Akachi-Ezeigbo, Kole Omotoso, Osofisan, Ken Saro-Wiwa, Odia Ofeimun, and Abubakar Gimba, resonate. Obafemi, Okediran, Jerry Agada, Raji and Abdullahi, also have chalets christened after them.
President of ANA and convener of the Convention, Camilus Ukah, expressed delight at the quality of attendance, vigour of discourse and the rapid acclimatisation of writers to their new environment. He thanked those he described as “living ancestors” of Nigerian literature and literary criticism, for their continuing paternal and maternal guidance to younger writers and the association. He saluted them for leading by example, courtesy of their prompt and regular participation at ANA events, despite the fact that many of them have retired from active formal teaching and research engagements. Gradually, as it were, the tortoise is crawling to its desired destination, as the Yoruba proverb says. Mamman Vatsa Writers’ Village* is yet another symbol of Nigeria’s continuing dominance of literature and creative arts, on the African continent. Elsewhere, Lesotho-based Chris Dunton, a professor of English, has fittingly labelled Nigeria “the powerhouse of African literature.”
Olusunle, poet, journalist, scholar and author, is a Member of the Association of Nigerian Authors, (ANA).
By Professor Mike Ozekhome, SAN, CON, OFR, LL.D.
I have carefully read and listened to former Nigerian military president, General Ibrahim
Badamosi Babagida’s public remorse and regrets over the atrocious annulment of the June
12,1993 presidential elections. He did this 32 whopping years later. I want to very quickly say
that it takes a man with strong guts and balls and a man who has become repentant, born
again and has seen the face of God to publicly recant his earlier wrongful deeds and offer
public apology to the entire nation. This was no doubt meant to heal gapinng wounds and
balm wounded and bruised hearts.
The polls, the best, most transparent and credible elections, ever held in Nigeria till date,
were meant to end decades of military d The annulment threw Nigeria into turmoil and
widespread unreast, protests, maimings and killings. This forced Babagida to “step aside”;
the enthronenent of the Enest Shonekan’s Interim Government; and the arrest and detention
of Chief Moshood Abiola, the presumed winner who later died in Aso Villa in questionable
and suspicious circumstances. Of course, General Sani Abacha who was his second in
command later sacked Shonekan in a bloodless coup. For years, IBB prevaricated on the
annulment, claiming he did it in the best national interest. But on Thursday the 21st of
February, 2025,Babangida during the presentation of his memoirs, “A journey In Service”,
pointedly regretted in the public: “I regret June 12. I accept full responsibility for the
decisions taken and June 12 happened under my watch. Mistakes, missteps happened
in quick succession. That accident of history is most regrettable. The nation is entitled
to expect my expression of regret “. And wait for it:: he acknowledged for the first time that
Abiola won the elections fair and square, trouncing his major opponent, Alhaji Bashir Tofa.
I want to salute Babagida for having the courage and humility to own up like a man; that
everything that happened during the June 12 crisis took place under him as the head of state
and the president who was also the Commander-in-Chief of the Armed Forces of the Federal
Republic of Nigeria. I salute him for acknowledging that his government which actually
organised unarguably the freest, fairest and most credible elections in the electoral history
of Nigeria when it introduced option A4 from electoral books that were hithenlrto unknown
to Nigeria or to the world. But unfortunately, regrettably like he now admits, he again turned
around to annul the same elections in a way that was most bizarre, curious and unnatural.
To me, that he has come out to open up to doing something wrong and egregious to a
bleeding nation should be appreciated. I believe that Nigerians should forgive him because
to err is human and to forgive is divine ( Eph 4:32 ). I personally have now forgiven him
because I was also a victim of the June12 crisis. It threw up all manners of challenges to me
as a person, where in my very youthful age; in my thirties, I found myself marching on the
streets of Lagos every day- from Ikeja bus stop roundabout, to Ikorodu road; up to Tejuosho
market; from there to Ojuelegba, Surulere; to Mushin; to Shomolu and Igando, Alimosho.
Everyday, we were on the streets, protesting the mindless annulment. Some of us were killed
in process; some were lucky enough to escape abroad on self exile. But some of us- very few
indeed- refused to flee our dear country; we stayed back. We stared at the military eyeball to
eyeball. We challenge authority and spoke truth to power. We challenged impunity and
repression. I suffered several detentions across different detention centres. I virtually could
not find means of livelihood for my youthful family because I was profiled, my phones bugged
and no briefs were coming in. But I personally forgive him because it takes tons of guts to
make public confession of having erred and atone for same as he has now done.
It is confession that leads to penance and penance leads to restitution and then forgiveness.
If Babagida were to die today, I believe that he will see the face of God because he has prayed
God to forgive him; and he has prayed Nigerians to forgive him. Beyond that historic and
epochal mistake of the annulment of the June 12 election which constitutes his original sin,
let me place it on record that Babagida is one of the greatest presidents that Nigeria ever had
in terms of his ingenuity, rulership mantra; ideas for national resurgimento; ideas that
contributed greatly to nation-building. These were aside the IMF-induced loans and pills
which he introduced and which we again valiantly fought against successfully.
Babagida it was who gave birth to the Federal Capital Territory and laid the solid foundation for virtually everything you see there today. His government was peopled by intellectuals and
not by half illiterates and quacks. He recognized and used intellects. He was luminous and he built bridges of understanding, friendship and brotherhood across Nigeria. Nigerians,
please, accept IBB’s confession and forgive him his sin of annuling the June 12,1993
elections. Let the wounds heal; let the heart melt; and let the spirit of national triumphalism
prevail.
Festivals world over are the most popular forms of celebrations in human existence. Whether as religious, culture, sports, film, arts and other traditional practices, festivals are pivotal events that could involve millions of people in the case of the religion related across the globe annually or periodically. They are events that bring people together and are characterized with merriments, ceremonies, and a lot of other forms of fun and bonding.
Nigeria as a multi ethnic and diverse society with over 250 ethnic groups is enriched with various forms of festivals observed annually with those of religions most prominent with the celebrations by Muslims and Christians. Similarly, the traditional worshippers retain their own forms of festivals all depending on the tribes and the culture involved. Several among the religious and cultural festivals in Nigeria include Christmas the celebration of the birthday of Jesus Christ, the Easter that heralds lent and the resurrection of Jesus after death while Islam has Eid-el Kabir and Eid El-fitri which is breaking of Ramadan fasting. At the level of culture and tradition there other festivals that comes to mind that includes Argungu fishing festival in Kebbi state, the new yam festival predominantly among the Ibo speaking tribes, Durbar festival, Calabar Carnival, Osun festival, Ojude Oba festival, Igue festival among the Benin people of Edo state, Oro festival, Osun festival, Sango festival, Egungun festival all among the Yoruba people, New Yam festival, Eyo festival popular among the people of Lagos Island in Lagos state and so on.
Durbar Festival
The word Durbar is traced to Persian and is connected with the ceremony marking the installation of Queen Victoria as the Express of Colonial India in 1877 while the word have been pronounced and propounded as “darbar” with dar meaning door and bar meaning entry or audience in Hindi-Urdu. In Nigeria, Durbar is a treasured cultural horse riding and display festival majorly among the Hausa people of the northern Nigeria to mark the Islamic holidays of Eid-el- Fitri [end of Ramadan} and Eid-el-Adha [the feast of the lamb]. The over 400 years old practice is said to have been introduced by Sarki Muhammadu Rumfa of Kano in the late 14th century as military parade and display when horses were used in battles to defend and protect the Emirate and also the opportunity to pay homage and demonstrate loyalty to the emir. It is also part of demonstration to showcase the readiness of the palace troops for battles and to also celebrate important political events. Available information has it that the first major Durbar in the country took place on the 1st of January, 1900 as part of the celebration to mark the transition of the Royal Niger Company to an imperial Protectorate.
Also known as horse ride festival it is worthy of note that horses and to some extent camels played prominent roles in the growth and developments of the today prominent Nigeria cities like Kano, Katsina, Zaria, Sokoto and Bida. In the 14th century before the sojourn of Christopher Columbus, aside being used during conquest and in battlefields under the command of the Madawaki who leads cavalry of horsemen with their horses loaded with various weapons, horses were used mostly for commercial activities particularly the trans Sahara trade expansion with items like salt, gold and farm produces.
Ceremonies
The activities and ceremonies involves “Hawan sallah” in Hausa language {meaning Mount of Eid} which in essence connotes the mounting of horse during the Eid or sallah celebration. The ceremonies begin with prayers at Eid grounds followed with parade of the Emir and his entourage on horses followed with drummers and trumpeters with the movement ending at the Emir’s palace. The parade includes hundreds of beautifully decorated horses with nobles in their best clothes followed by musicians and magicians all in a long procession in distinctive turbans {Rawani} clearly indicating their nobility and social status through streets to pay homage to the Emir. Other special attractions particularly in Kano Durbar which is acclaimed to possess the biggest parade of colouful horses in the world, include the display by the “hyena man” who carries out street performance with trained animals like hyenas and baboons which create a lot of excitements and entertainment for the hundreds of crowd in attendance.
The procession of the strictly male event showcases participants dressed in flamboyant turbans and robes with modes indicating their royal linage. Kano Durbar for example is four day event that commences with Hawan sallah on the day of Eid followed by the day 2 and most popular for its entertainment and glamour Hawan Daushe for the special visitation of the Emir and his colourful entourage to his mother in her domain. The display of various entertainers including magicians, drummers, dancers, stunt men and masquerades attract and witness the attendance and spectators across the globe. The other two days are for Hawan Nassarawa and finally Hawan Doriya which are both continuous aspects for merriment during the festival.
The Emir’s return from his mother’s visitation on the day 2 {Hawan Daushe} is followed by The Jahi that sees the him and his entourage ride through various important historical quarters and families before returning to the palace. On arrival the Emir in a military manner takes position to receive salutes and traditional greetings from the cavalry of riders along with the various district heads, their families and entourage in order of hierarchy. This is followed by the demonstration of loyalty and gallantry by all the riders and spectators present. After the homage and performances, [The Jahi] the palace guards take positions and fire several gunshots to signal the closure and end of the day and most important aspect of the four day festival.
Durbar festival has become annual festival celebrated across cities Northern Muslim dominated cities of Nigeria like Kano, Katsina, Sokoto, Zaria and Bida and was extended to Ilorin in Kwara state during Eid el-fitri and Eid El-Adha. Generally speaking, the Durbar festival is not just the most population cultural heritage of the Hausa people of the northern Nigeria and major parts of Niger republic but it is festival that unite and bring the people together to celebrate their unique historical and cultural heritage.
Durbar festival recently has witnessed more activities like car racing and other fun fairs that attract sons and daughters of Hausa decent, visitors and tourist annually to places like Kano, Katsina and Zaria. The glamour, popularity and attractions of Durbar particularly the Kano Durbar festival over the years, led to the recognition of the festival as one of the Intangible Cultural Heritage of Humanity by the UNESCO in in December 17, 2024. This laudable and significant achievement in the nation’s cultural heritage exemplified the extent to which the festival has become popular to the people and the role it places towards unifying the people through their rich cultural heritage. During the presentation of the UNESCO certificate, by the Permanent Delegation of Nigeria to UNESCO to the Minister of Art, Culture, Tourism and Creative Economy Barr. Hannatu Musawa, opined that the great achievement does “not only celebrates the beauty and unity of the festival but also creates opportunities for the preservation and promotion of cultural heritage. The country’s representative at the UNESCO in addition stated that “Having the Kano Durbar on the UNESCO list is a huge milestone for Nigeria” while the Minister in her view remarked that “the recognitions bring both international prestige and tangible benefits to the local economy”.
In comparison, while Ujude Oba yet another similar festival of the Ijebu people of Ogun state in Western Nigeria, entails the participation of both male and female across various age groups as part of the big sallah [Eid-edha] celebration of the Muslim faithful. While both festivals identify or are associated with royalty, palace events and horse riding, durbar is strictly a male show and more of an horse riding festival while the practice is just an aspect of horse riding is just an aspect of Ojude Oba festival.
It is hope that the recent drive by the present administration leverages on the recent recognition of Durbar by the UNESCO to create more awareness through wider media coverage with a view of boosting general interest and tourist attractions which shall cascade or stimulate growth of the sector and also serve as source revenue to the governments across all levels.
Abdulkareem A. Ikharo.
Curator [NCMM].
Abuja.
By Wilberforce Edward
As Nigeria continues to grapple with various socio-economic challenges, the selfless contributions of individuals like Dr. Emmanuel N Musa serve as a beacon of hope. A renowned philanthropist, Dr. Musa has been making waves with his tireless efforts to empower communities, particularly in Adamawa State.
Dr. Musa’s philanthropic journey is a testament to his commitment to giving back to society. Through his foundation, Emnamu Foundation, he has been providing scholarships, job opportunities, and infrastructure development to communities in need. His impact is felt not only in Hong Local Government Area but also across Adamawa State, the North East region, and beyond.
One of Dr. Musa’s most notable achievements is his unwavering support for education. He has awarded numerous scholarships to deserving students, enabling them to pursue their academic dreams. Additionally, he has provided job opportunities for youth and the aged, helping to reduce unemployment and poverty in the region.
Dr. Musa’s philanthropy extends beyond education and economic empowerment. He has also been instrumental in promoting peace and stability in communities affected by insurgency. His foundation has worked tirelessly to provide relief materials, shelter, and medical care to displaced persons.
Despite his remarkable achievements, Dr. Musa remains humble and dedicated to his philanthropic work. His commitment to giving back to society is genuine and not driven by political ambitions. As he continues to make a positive impact on the lives of many, Dr. Musa’s legacy as a renowned philanthropist is cemented.
As the 2027 governorship election in Adamawa State approaches, there are whispers that Dr. Musa may be considering a run for office. While this remains speculative, one thing is certain – Dr. Musa’s dedication to public service and philanthropy has earned him a reputation as a leader who truly cares about the welfare of his people.
As we celebrate Dr. Emmanuel N Musa’s remarkable philanthropic efforts, we are reminded that there are still good people in the world who are committed to making a positive difference. His selfless contributions serve as an inspiration to us all, and we can only hope that his legacy will continue to inspire future generations.
Wilberforce Edward is a public affairs commentator. He writes from Abuja-FCT.
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