As some children wake up early to go to school to learn, memorize multiplication tables in their various schools, others memorize the prices of goods given to them to hawk, and as some prepare to write tests and exams, others are on the streets hawking under the sun, crossing from one road to the other, navigating traffic, and interacting with strangers.

According to the estimates released by the International Labour Organization (ILO), and the United Nations International Children’s Emergency Fund (UNICEF), nearly 138 million children were engaged in child labour in 2024. About 54 million of these children are in hazardous labour that is likely to jeopardize their health, safety, or development.

Although the latest data showcases a total reduction of over 22 million children since 2020, reversing a significant rise recorded between 2016 and 2020. While this can be considered a significant milestone, the world has missed its target of eliminating child labour by 2025.

Child labour varies; it doesn’t mean the chores children do at their various houses, nor does child labour mean running errands for parents or guardians after school activities. All these activities are expected for a growing child.

According to Education International, Child labour refers to work that is mentally, physically, socially, or morally dangerous and harmful to children and that interferes with children’s schooling by depriving them of the opportunity to attend school, obliging them to leave school prematurely, or requiring them to attempt to combine school attendance with excessively long and heavy work.

It is exploitation of a child’s right when a parent allows a child to be involved in child labour, working to replace education, and indirectly becoming the family’s main source of income or an alternate source of income. Children belong in school, not in work. It is never a child’s responsibility to bring income for the family.

Sadly, this is still happening around us today. A new UNICEF Data Brief states that nearly 1 in five children, an estimated 41 million, are engaged in child labour in Eastern and Southern Africa, with the region accounting for almost one-third of the global total and the highest number of children in hazardous work, including mining and construction.

Why does this continue worldwide?

There is a rigid fundamental mindset that must be seriously addressed, which is the mindset that “hardship builds character”. Many people believe that a very effective way of building a good and lasting character is by learning the hard way. Some also believe that children must be exposed to hard labour, believing that they would succeed because they also worked at a very tender age and survived every challenge that came with it. This is often because survival is easily confused with development.

There’s also the undeniable factor of poverty. Child labour occurs when families face financial challenges or uncertainty, whether due to poverty, sudden illness of a parent/caregiver, or job loss of a primary wage earner, or sudden economic hardship. In these difficult circumstances, children are pulled into working to support the family.

What are the hidden costs surrounding Child Labour?

Aside from the physical exhaustion that children experience while walking around and standing long hours under the scorching sun, exposure to harmful substances and the risk of trafficking pose great risks.

Children who are exposed to child labour not only lose access to academics, but they also lack confidence, suffer low self-esteem, poor social development, and lose the opportunity to dream freely like other children in society. Once a child is denied access to education and pushed to labour because of the financial status of the family, the poverty cycle continues. The future pays the price when a child works instead of learning.

Although roughly two-thirds of labouring children are enrolled in school, a large body of evidence shows that working children are more likely to leave school early. By leaving school early, young people give up competencies that later allow them to enter jobs with a steeper wage.

More dangerously, children risk being trafficked, especially if they are migrating alone or taking irregular routes with their families. Trafficked children are often exposed to violence, abuse, and other human rights violations.

How society sees child labour but walks away

As an individual living in Nigeria, when was the last time you saw children doing hard labour on the street and take a pause? Society seems to have found a way to remain indifferent about the issue. We buy from children, hire children as domestic staff, tagging struggling children as strong. We only feel sympathy towards them, but sympathy alone cannot drive children away from the street.

The problem is visible to everyone, but we don’t tackle it.

What then can be done?

The real change that is needed not only requires sympathy and awareness. The government must enforce child protection laws; communities must work hand in hand with the government to enforce laws; schools must by all means be made accessible for children; communities and advocacy agencies must not relent in their efforts. Most importantly, parents must be accountable and responsible for the upbringing of their children.

Individuals also have a significant role to play supporting programmes that help in taking children out of the street and back to school; learn to speak up when an unsafe condition is seen, and encourage parents to keep their children in school.

Very importantly, government and advocacy agencies must intensify family planning campaigns so that families are compelled to only have children that they can cater for. At the base of the poverty problem in Nigeria is irresponsible reproduction practices, and solving the problem of child labour will be eased by successful family planning campaigns.

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The Yoruba people of West Africa possess a rich and vibrant cultural heritage, often celebrated with great pomp, pageantry, and deep spiritual significance. Their traditions emphasize respect, community, art, and a profound connection to ancestral roots.

There are several cultural and traditional practices common among Yorubas, such as traditional wedding ceremony, greetings, cultural festivals like egungun, Osun Osogbo, etc; Music, art and craft; traditional naming ceremony, among others.

However, the believers of other faiths, particularly the Abrahamic religions – Christians and Muslims – often hold misconceptions about Yoruba traditions due to a failure to distinguish between culture and religion, which has led to the demonization of indigenous practices. These misunderstandings are rooted in colonial influence which frequently painted Yoruba traditional belief systems as “fetishism,” “idolatry,” or “satanic”.

A major misconception is that all Yoruba cultural practices, such as traditional naming ceremonies, wedding ceremony, cultural festivals, among others  are forms of idol worship. Consequently, many Yoruba Christians and Muslims believe that practising their culture is “diabolic” or sinful.

For instance, Ori bibo (Head Appeasement/Propitiation) is a vital Yoruba spiritual practice designed to honor, align, and calm one’s Ori—the personal inner head, destiny, or spiritual guide. It is considered the most important ritual, as the Ori takes precedence over all other deities (Orisa). It is performed to secure blessings, good fortune, mental stability, and to turn around negative situations.

Some religions, particularly Abrahamic faiths like Christianity and Islam, oppose Ori Bibo (Yoruba head appeasement/spiritual alignment) because it is perceived as a form of idolatry or polytheism. These religions emphasize worshipping only one God.

At times, Christianity and Islam often view traditional Yoruba deities (Orisha) as demons or evil spirits, whereas they are traditionally regarded by practitioners as intermediaries or “mediatory functionaries” of the Supreme God, Olodumare. Other faiths often interpret Yoruba spiritual practices through the lens of strict, exclusive worship. However, Yoruba tradition is often seen as a way of life, or Ẹ̀sìn, which focuses on morality, maintaining harmony, and nurturing divinity, rather than just subservient worship.

Early colonialists and missionaries labeled Yoruba traditions as “primitive” or “pagan” to justify their subjugation. This has left a lasting impression that indigenous practices are inferior to imported faiths. Esu is frequently misunderstood and equated with the Christian Devil (Satan). In Yoruba cosmology however, Esu is actually a trickster deity, a messenger, and an agent of change who ensures justice, rather than an agent of absolute evil as perceived in Abrahamic religions.

Another misconception is that all success is attributed to spiritual intervention. Yoruba tradition emphasizes the importance of Ori (one’s personal destiny or head), suggesting that personal accountability and alignment are key to success, not just external supernatural forces.

These misconceptions have caused a mild “cultural amnesia” among many Yoruba people, leading to a disconnection from their heritage, with some erroneously believing that they must abandon their cultural identity to be truly religious.

The disconnection from cultural roots manifests in several ways. Many Yoruba family trees have been disrupted because some members of the family altered their surnames, removing the prefixes associated with Yoruba gods. Examples are ‘Oguntade’ disrupted to ‘Oluwatade’ or ‘Jesutade’. There are also instances of individuals dropping surnames entirely, to adopt foreign names – Arabic, Hebrew, etc – effectively disconnecting themselves from their roots.

The cultural confusion seems to be the single biggest contributor to the gradual but persistent erosion of Nationhood among the Yorubas, leading to loss of language, and dilution of identity.

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Fellow gospel singer, Alayo Melody, shared the burial arrangement, alongside a flier outlining the programme of events, in an Instagram post.

Akinnaanu passed away on January 12 after a prolonged battle with a serious leg ailment, a condition that had drawn widespread concern from fans and the gospel music community. In the months leading up to her death, she had openly sought prayers and healing while coping with the illness.

According to the schedule, the funeral activities will begin on Tuesday, January 20, with a service of songs at the LTV 8 Ground, Ikeja, Lagos. This will be followed by a candlelight procession at 7 p.m., and a tribute and artistes’ night at 8 p.m. the same evening.

Read Also: Gospel Singer, Bunmi Akinnanu Dies

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According to the report, the attack was foiled by the community volunteer guards commander, Ocheme Jackson, and his team, prompting a high security alert in the community

Local sources confirm that the community has been singled out by suspected herders for attacks, following the killing of thirteen persons on the 15th of April 2025 and another attack that claimed three more lives in May 2025

The sources further notes that, ” When the surveillance team from the railway crossing into Ijami part of Otobi pulled back to rest, at about 1.30am, the gunmen suspected to be herdsmen, stormed the community and started shooting, killing Five persons in the process and looted foodstuff and other valuables “.

The Otobi community development association, John Anyebe says, the attackers came through the railway station bridge from Ijami part of Otobi and headed to where the victims where sitting not far from the transformer junction.

Read Also: Benue Governmnet Directs Political Appointees Eyeing 2027 Polls to Resign

” Yes, the attack is carried out by suspected herdsmen who have been terrorizing our community, shooting one persons close to water board before heading to where Honourable Igbabe Ochi and Four others were seated and open fire on them, looting the stores around for food and other valuables”.

At the time of filing this report, the police public relations officer, Udeme Edet, is yet to respond to enquiries on the Otobi Killings

The lawmaker representating Otukpo-Akpa state constituency, Kennedy Angbo lament the persistent attacks on his constituency, noting that, traveller’s on a Benue links bus were attacked at Burnt bricks Otukpo where three persons were hospitalized from the incident

TVC

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A statement shared on the official X handle of the Nigerian Army, signed by Lieutenant Ahmad Zubairu, the Acting Media Information Officer HQ JTF, disclosed that the operation was initiated after actionable intelligence was received regarding the movement of an associate of a notorious criminal kingpin, John Ngata.

The statement reads, “Acting swiftly on the intelligence, OPWS troops deployed at Zaki-Biam immediately established a snap roadblock along the suspected route. The suspect was successfully intercepted at Zaki-Biam without incident.

“Upon preliminary interrogation, the suspect voluntarily led the troops to a concealed armoury belonging to the criminal network at Amadu Village in Takum Local Government Area.”

The statement added, “Subsequent exploitation of the location resulted in the recovery of a significant cache of arms and ammunition, comprising thirteen AK-47 rifles, thirty-nine AK-47 magazines, six hundred and ninety rounds of 7.62mm special ammunition, and quantity four hand grenades.

“Following the successful recovery, the armoury was professionally destroyed to prevent further use and the troops safely withdrew to base.”

The Force Commander, Joint Task Force Operation Whirl Stroke, Major General Moses Gara, lauded the efforts of the troops for displaying professionalism and swiftly responding to disrupt the crimianl supply chain and the recovery of lethal weapons.

Gara reiterated his commitment to sustaining high troop morale by prioritising welfare, logistics support and operational readiness.

Read Also: Nigerian Army Nabs ‘Notorious Bandit Leader’ In Benue

He further appreciated members of the public for their continuous cooperation and provision of credible intelligence, noting that community support remains a critical enabler in the ongoing fight against criminality within the Joint Operations Area.

He urged residents to continue to provide timely and actionable information to security forces, assuring them of confidentiality and prompt response, stressing that Operation Whirl Stroke remains resolute in ensuring peace, stability and the protection of lives and property across its area of responsibility.

Source: TVC

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In a statement issued by the Chief Press Secretary to the governor, Ebenezer Adeniyan, the action followed the recommendation of the State Advisory Council on the Prerogative of Mercy.

According to the statement, the state Attorney General and Commissioner for Justice, Kayode Ajulo, SAN, who is the chairman of the advisory council, explained the meticulous process behind the recommendations.

The exercise of the Prerogative of Mercy is a constitutional responsibility vested in state governors under Section 212 of the 1999 Constitution (as amended), empowering them to grant pardons, commutations, or reprieves to convicted persons based on recommendations from the State Advisory Council on the Prerogative of Mercy.

The statement read, “This gracious act, timed to commemorate the January 1, 2026, New Year celebrations, underscores Governor Aiyedatiwa’s deep commitment to rehabilitative justice, second chances, and the humane side of governance.

“It reflects his belief that the justice system should balance accountability with compassion, particularly for those who have demonstrated genuine remorse and potential for reintegration into society.”

Ajulo said, “In commemoration of the January 1, 2026, New Year’s Day celebration, the State Advisory Council on the Prerogative of Mercy recommended a total of 77 convicts for the mercy of Mr Governor.

“In so doing, the council considered the nature of the offence, length of time served, conduct and behaviour in custody, age and health condition, rehabilitation prospects and reports from correctional and legal authorities.”

Commending the governor’s decision, Ajulo noted that after due consideration, the governor graciously approved the list of beneficiaries, highlighting Aiyedatiwa’s thoughtful approach in personally reviewing each case to ensure fairness and humanity prevailed.

He added that the approved clemency measures included the outright release of 12 convicts who had shown exemplary conduct and completed significant portions of their sentences; commutation of death sentences to life imprisonment or fixed terms for 22 condemned inmates; and reduction of life imprisonment to 25 years for four inmates.

Other clemency measures include the reduction of life imprisonment to 20 years for 14 inmates; reduction of life imprisonment to 15 years for 15 inmates; reduction of life imprisonment to 10 years for six inmates; and commutation to lesser terms of imprisonment for four inmates.

“This compassionate gesture by the governor exemplifies profound mercy and forward-thinking leadership that prioritises rehabilitation over mere punishment.

“Governor Aiyedatiwa’s actions reaffirm his unwavering dedication to justice sector reforms, the decongestion of correctional facilities and the fostering of hope for redemption among those who have erred but are willing to reform,” the statement concluded.

Read Also: Presidential Pardon List Not Finalized, Still Under Review- AGF

According to reports, Aiyedatiwa has, since assuming office, repeatedly emphasised justice sector reforms, decongestion of correctional centres and the reintegration of reformed inmates into society as key governance priorities.

The state’s correctional facilities, like many across the country, have faced challenges of overcrowding, prompting periodic reviews of inmates’ cases through lawful clemency mechanisms.

Previous administrations in Ondo State have also used festive periods such as Independence Day and New Year celebrations to grant amnesty or sentence reductions, in line with national practice, as part of efforts to promote rehabilitation, reduce congestion in custodial centres and encourage restorative justice.

Source: Punch

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The defection, currently underway at Nike Lake Resort in Enugu, has attracted prominent political figures from across the South-East, highlighting the political significance of the move.

Peter Obi, a former governor of Anambra State, has remained vocal about his ambition to contest for the nation’s highest office and is reportedly seeking a broader political platform to advance that goal.

However, the Governor of Abia State and the only sitting Labour Party governor, Alex Otti, has declined to join the defection, maintaining that he remains a committed member of the Labour Party.

Read Also: “Peter Obi Won’t Be Given LP’s Ticket In 2027” — Abayomi Arabambi

Among those expected to join the ADC alongside Obi are Senators Victor Umeh (Anambra Central), Tony Nwoye (Anambra North), and Enyinnaya Abaribe (Abia South). Others include Afam Ogene, the federal lawmaker representing Ogbaru Federal Constituency, former Imo State Governor Achike Udenwa, and several other influential political figures from the region.

Source: TVC

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According to the Director of Public Relations and Information, NAF, Air Commodore Ehimen Ejodame, the airstrikes were conducted based on credible multi-source intelligence.

Ejodame explained that the strikes targeted key bandit enclaves linked to recent attacks in the North-West, with NAF air assets deployed to degrade the criminal elements’ combat capabilities and deny them safe havens.

According to him, the first strike at Turba Hill, a confirmed bandit hideout, destroyed a zinc-roofed structure central to the enclave’s operations.

“Post-strike assessment confirmed the destruction of the target and the neutralisation of several bandits.

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It was gathered that the actress was arrested by the Lagos State Police on Saturday for dragging Chris Okafor after he allegedly failed to fulfill his marriage promise to her.

She was released on Monday afternoon after spending two nights in police custody, where the pastor allegedly begged her for a peaceful resolution.

However updating the public about the current state of her issues with the clergyman, Doris, who has earlier requested compensation from Okafor, disclosed that table talks and resolution are ongoing.

“Talks is going on now, resolution is ongoing at the moment. I’m still in Lagos, I’m not back in Abuja. I want to know where it’s heading, and I want to know the end of this table talk. I will come back, and I will seek God’s face. I will ask God the next direction, what should I do because at the moment, I don’t know what to do. I will ask for his wisdom, what should I do, because I have a lot to say, I have a lot I want to reveal, I have a lot I want the world to learn from this.

“At the same time, I don’t want to have anyone’s blood on my hand. This is still bad than anyone thinks. I haven’t said anything. What I just said online is nothing to what I’m about to say before my arrest. But I will leave everything to God and pray and seek his direction to let him direct me on how best to go about it. I’m not afraid of anyone, I’m not afraid of going to jail. All I want is to speak my truth, and my truth I will speak,” she said.

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