Opinion

Japa: The Courage And Cost Of Nigeria’s Great Exodus

Published

2 months ago

June 11, 2025

Japa: The Courage And Cost Of Nigeria’s Great Exodus

I still remember the evening I first heard the term “Japa.” It came in the form of a meme—“If you’re seeing this, pack your bags”—plastered over an image of a dusty road disappearing into a golden horizon. The joke wasn’t just funny—it was painfully accurate. “Japa,” a Yoruba word meaning “to flee,” has evolved into a cultural and economic phenomenon, serving as a shorthand for the restless exodus of Nigerians, particularly the young and educated, in search of a better life. What was once a quiet movement of the desperate and the privileged has now morphed into a defining feature of Nigeria’s national psyche. It reflects not only a failure of the state but also the boundless courage of individuals who continue to chase dignity, safety, and opportunity across oceans.

Beneath the headline-grabbing migration figures lie deeply human stories, complicated by trade-offs that span continents and generations. When Aisha, a surgical nurse from Kaduna, arrived in London in 2022, she secured an NHS position that paid her over three times her salary in Nigeria. Her new life was a dream on paper—financial stability, functional healthcare, and reliable electricity. But the price was steep: her mother, widowed and diabetic, was left behind with no one to accompany her to clinic visits. Her younger siblings, used to Aisha’s help with tuition and groceries, now relied on irregular remittance flows and prayer. Her calls home, filled with reassurance and cheer, barely masked the weight of her absence. Aisha’s story is not exceptional—it is replicated across tens of thousands of households in Lagos, Yenegoa,Owerri, Ilorin, and beyond.

In 2023, Nigeria received an estimated $20.13 billion in remittances, the highest in sub-Saharan Africa and one of the few bright spots in the country’s bleak economic landscape. Remittances now account for nearly 4% of Nigeria’s GDP—greater than direct foreign investment — and serve as a vital buffer for families struggling with inflation, food insecurity, and crippling unemployment. These inflows fund school fees, hospital bills, building projects, and sometimes entire family businesses. For many, having a child or sibling abroad is the difference between collapse and survival. But money doesn’t hug you. It doesn’t walk your grandmother to the mosque or church. It doesn’t explain puberty to your 13-year-old son now growing up without a father figure.

What’s less visible but just as real is the emotional price of migration. There’s the guilt of leaving ageing parents in precarious health, the pain of missing births and funerals, and the slow erosion of intimacy with friends and siblings. Couples stretch their marriages across time zones, relying on WhatsApp calls that feel both immediate and artificial. Children born abroad grow up with hybrid identities, sometimes unable to speak their parents’ language or understand the values they left behind.

The psychological price of migration is huge. Take Emmanuel, a computer science graduate from Enugu who arrived in Toronto in late 2023. At first, he thrived—new friends, a buzzing tech hub, crisp winter mornings. Within weeks, though, he began waking at 3 a.m., heart pounding, unable to shake the fear that he was alone in a strange land. Migraines set in, his appetite vanished, and he drifted into a fog of irritability and despair—a textbook case of the “Ulysses syndrome,” an immigrant stress reaction marked by anxiety, insomnia, and somatic pains. A 2020 meta-analysis of Nigerian-American immigrants found that higher acculturative stress was strongly linked to poorer mental health outcomes. Emmanuel endured six months of silent struggles before reaching out for therapy, finally realising that the cost of leaving home included the erosion of his well-being.

Nigeria, as a state, teeters between the benefits and burdens of this migration wave. On the one hand, remittances boost foreign reserves, provide fiscal stability, and enhance the purchasing power of recipient households. Diaspora investments are also reshaping the tech ecosystem. Diaspora entrepreneurs in London and Toronto have launched some of Europe’s fastest-growing fintech startups. Additionally, Nigeria ranks second only to India in terms of long-term migrants to the UK, with approximately 120,000 Nigerians relocating there as of June 2024. Nigerian-led startups in the UK, Canada, and the US are channelling capital, ideas, and tools back home, with Lagos fast becoming a West African tech hub despite its infrastructural challenges. Culturally, the country is undergoing a kind of global flowering—Afrobeat now dominates international music charts, Nollywood films are streaming on Netflix, and Nigerian chefs are redefining fine dining in New York, Toronto, and Berlin.

But the cost of this “success” is staggering. Over 75,000 Nigerian professionals have emigrated between 2019 and 2024. The health sector has been particularly hard hit: the Nigerian Medical Association estimates that more than 50% of registered doctors are practising abroad, widening the patient-doctor gap at home and prompting emergency staffing drives that still fall short. In 2023 alone, over 3,600 nurses were licensed to practice in the United Kingdom. University classrooms, once bustling with brilliant lecturers, now depend on visiting professors and part-time faculty. Hospitals are forced to recruit unqualified assistants to fill gaps. In the public sector, civil service talent is drying up, with young officers resigning en masse. The result is a talent vacuum that weakens national institutions just when they are most needed.

Government responses have been largely reactive and uncoordinated. Proposals to bond medical graduates to public service contracts for five to ten years have sparked outrage, especially among young professionals who argue that the state has no moral authority to restrict their freedom after failing to provide basic infrastructure, job security, or personal safety. Some state governments have introduced scholarship retention schemes and returnee investment incentives, but these remain too few, poorly implemented, or overshadowed by more attractive foreign offers. Policy inertia persists because Japa isn’t just a problem of economics—it is a verdict on governance. People are not leaving because they lack patriotism; they are leaving because patriotism no longer feeds them.

And while the Nigerian government tries to cope, Western host countries also wrestle with their own dilemmas. Nigerian migrants now comprise a significant portion of new arrivals in countries such as Canada and the United Kingdom. In Canada’s 2024 immigration data, Nigerians ranked among the top five sources of skilled workers. Western host nations find themselves in a precarious balancing act. Nigerian nurses and engineers fill critical shortages, bolstering public coffers through taxes and consumer spending. In the UK, they are heavily represented in the National Health Service and private care homes. These workers are praised for their diligence, education, and resilience.

However, the systems receiving them are often ill-prepared to integrate them. Many face bureaucratic roadblocks, including slow credential recognition and expensive licensing exams, which delay their full participation in the workforce. Years of retraining blunt the momentum of eager professionals, and discrimination can turn anticipation into anxiety. Others face subtle racism, wage disparities, and cultural isolation. Britain’s new Code of Practice for ethical health-worker recruitment aims to ensure that “poaching” talent doesn’t hollow out Nigeria’s fragile health system, yet the debate over “brain drain” ethics continues amid NHS staffing crises.

Despite these challenges, the Nigerian presence abroad is growing stronger and more confident. Nigerian culture is reshaping Western norms—Afrobeat now pulses through Glastonbury stages; jollof rice trucks line the streets of London; Yoruba phrases are sneaking into British slang; and the children of migrants are rising to prominence in politics, academia, and the arts. In 2025, the UK’s political landscape saw its first major-party leadership candidate of Nigerian descent. In America, Nigerian-American students consistently excel academically, and Nigerian churches and businesses have transformed entire neighbourhoods. These are not signs of assimilation—they are signs of expansion, the Nigerian identity flowering beyond borders.

Yet the question remains: what happens to the country they left behind? Who teaches in the schools from which they once graduated? Who rebuilds the hospitals where they were trained? Who ensures that power stays on long enough to power a mother’s air conditioner? Who stays to fix the power grid, redesign the curriculum, enforce the laws, and tell the next generation that hope is still possible at home?

Japa is not a simple story of brain drain or economic migration. It is a reckoning. It is a mirror held up to a nation that has failed too many of its brightest and bravest. But it is also a thread—an invisible umbilical cord—that connects the streets of Lagos to the clinics of Manchester, the classrooms of Toronto, and the startups of Berlin. And through that thread flows not just money but longing, memory, identity, and love. Japa is not unequivocal gain. It is a human response to systemic failures—economic, social, and political—and to the boundless courage of individuals chasing the promise of a better life. Its actual impact is braided across continents: in the phone calls between a migrant nurse and her mother, in the budget sheets of national ministries, and the urban rhythms of Toronto’s Chinatown.

Perhaps, over time, Japa will evolve from a flight to a return, as seen in India. Possibly, one day, Aisha will bring her NHS experience back to Kaduna to build a clinic of her own, and Emmanuel will reopen his old bedroom as a co-working space for local tech startups. Perhaps Nigeria will invest in a future that gives people a reason to stay, not just a means to leave. Until then, the suitcase remains half-packed, the visa application opens on the browser, and the heart is torn in two—between what is and what should have been.

Thenewsnigeria.com.ng

Opinion

Shola Fasure’s Response To Mayor Akinpelu: Deploying Lies To Attack Truths

Published

2 days ago

August 15, 2025

The Daily Voice

By Kola Odepeju

I doubt if Shola Fasure will ever cease to amuse the people in his blind defense of his paymaster, Ogbeni Rauf Aregbesola who was recently described as “Asín ti kò mò pé òhun n rùn” (the shrew that doesn’t know that it smells) by governor Adeleke of Osun for verbally attacking his benefactor, PBAT. But little can one be surprised about Fasure’s blind defense of his boss because he must justify his earnings and secondly, since he himself lacks integrity, it’s easy for him to always come out to come up with drivels in the name of defending his boss.

Fasure’s continued attempts to distort history only shows that he’s either a poor student of history or he’s simply being mischievous. But I like to believe more in the latter being in his DNA. Just like the leopard that doesn’t change its spots, so will a person given to mischief comes out regularly to ply his/her trade. This is the case with Fasure who himself doesn’t believe his own stories with respect to Tinubu/Aregbesola political relationship. Fasure has been trying so hard to distort history though; misinforming the public that Aregbesola is the one that made Tinubu but not vice-versa, he subjects himself to ridicule each time he comes out to turn history upside down and to do surgery to the already battered image of his boss.

One of Nigeria’s veteran journalists, Mayor Akinpelu came out recently to call a spade a spade by telling the public the truths about Aregbesola/Tinubu political relationship. Of course his narration wasn’t in any way different from what the general public had already known before about Aregbesola and his relationship with Tinubu. There was no addition or subtraction in what Mayor Akinpelu said about Aregbesola. All what he said about him are nothing but the truth. No attempt did he make – in the least – either to blackmail Aregbesola or tarnish his image. So my question is; when has saying the truth become an offense under the sky for Fasure to now come out again from his shell and be attacking Akinpelu, an apolitical person who was just doing his job as a social commentator?

Like Akinpelu said in his article, was Aregbesola not scruffy looking prior to his being catapulted by Tinubu? Wasn’t he a pauper before his path crossed with that of Tinubu? Was his usual and regular wear then not Jalamia? Wasn’t his car rickety and smoky like a locomotive? The point is that Aregbesola was a complete pauper before he met Tinubu, a fact known to so many people – except only Fasure – and a fact Aregbesola himself testified to in some occasions; that it was Tinubu that God used to uplift him. I recall here that Aregbesola said in one of our media meetings with him at the State House in Osogbo when he was governor that “if l had not met Tinubu, l would have also still be struggling like you people by now”.

Ogbeni Aregbesola had also said in a video which is in public domain that after God, he owes whatever he’s today to Tinubu. So only God knows where Fasure conjures his own side of the story from which l see as only tales by moonlight different from reality. His story can only be believed by fools and accepted by idiots.

Comparing Aregbesola’s case with that of Yemi Osibajo, Babafemi Ojudu and other names he mentioned in his write-up is preposterous and doesn’t align with common sense in the least. One, these are people who had recorded appreciable successes in their chosen careers and living comfortably before their paths crossed with Tinubu. They were accomplished professionals on their own as at the time their political relationships with Tinubu started; unlike Aregbesola who was a nobody by the time he met Tinubu. I say this without any fear of contradiction because l was on ground at Cresta Laurel where these people served on the transition committees set up by Tinubu then as the governor-elect.

Two, even though these people may have at one time or the other had disagreements with Tinubu, did they ever insult Tinubu as Aregbesola did? Did they display insolence to Tinubu like Rauf? Disagreements are normal in politics but attacking your God-sent benefactor is the most unwise and stupid thing to do by anybody. This is where Shola Fasure’s boss disappointed many of his admirers including this writer.

In conclusion, Shola Fasure in his warped thinking opined that “Batists have slavery in their DNA”. This, to me, is a fallacious opinion of a mind filled with ingratitude. Rather than proving Mayor Akinpelu wrong with evidence about what he (Akinpelu) said about Aregbesola, Fasure was busy attacking him and calling Batists names.

This is a fallacy of ad hominem. Of course Fasure cannot pretend not to know that politics is about hundred percent loyalty. It’s either you’re completely loyal or you take the exit door. Batists are loyal to Tinubu because he deserves it as he has proven to be a reliable and dependable leader. But if Fasure in his wrong perception of Batists as having slavish mentality in their DNA still holds on to this fallacy, then they’re by far better than Aregbesola’s followers who have ingratitude in their DNA just like their leader.

● Odepeju, newspaper columnist and political activist writes from Lagos.

Lifestyle

Attacks On Apostle Ayo Babalola: CAC Replies Pastor Fatoyinbo With Strong Questions

Published

3 days ago

August 15, 2025

The Daily Voice

The Christ Apostolic Church (CAC) has issued a strong rebuttal to comments made by Pastor Biodun Fatoyinbo regarding the life and ministry of its first General Evangelist, Apostle Joseph Ayo Babalola.

In a statement signed by Pastor Ade Alawode, Director of Publicity, CAC, the church said it was “necessary to address your recent statements… for the following three reasons: Scriptural Justification… Clarification of Truth… Defense of Legacy.”

The statement was in response to Fatoyinbo’s viral message in which he reportedly acknowledged that Apostle Babalola was highly anointed but “had no money” and went on to ask sarcastically, “Where are his children?”

Click link to read CAC’s Full Statement

Dear Pastor Biodun Fatoyinbo,

Greetings to you in the Name of our Lord and Saviour, Jesus Christ.

Ordinarily, we do not respond to social media commentaries or controversies. However, we consider it necessary to address your recent statements, which have been widely circulated on your social media platforms, for the following three reasons:

1. Scriptural Justification — The Bible permits us to respond wisely to folly to prevent arrogance (Proverbs 26:5).

2. Clarification of Truth — To correct the misleading narrative you are promoting about ministry and wealth.

3. Defense of Legacy — To address the inaccurate claims you’ve made regarding the life and ministry of Apostle Joseph Ayo Babalola, the first General Evangelist of Christ Apostolic Church.

In one of your trending messages on YouTube, you acknowledged that Apostle Babalola was highly anointed but “had no money”, and then went on to ask sarcastically, “Where are his children?” — a question that was both insensitive and ill-informed.

To equate anointing or ministerial success with material wealth is biblically flawed. The words of Jesus are clear:

“Take heed and beware of covetousness, for one’s life does not consist in the abundance of the things he possesses.” — Luke 12:15.

Yet, your teachings suggest otherwise.

In doing so, you promote what the Bible refers to as Simony — the monetization of spiritual gifts (Acts 8:18–24). The Scriptures do not teach that money is a sign of anointing. Rather, “the love of money is the root of all kinds of evil” (1 Timothy 6:10). Which Bible do you read and preach from?

On the Question of Apostle Babalola’s Children

Ethically speaking, Apostle Babalola had children. Simple arithmetic should help you understand that they would be advanced in age by now — possibly your grandparents’ age. What did you hope to achieve with the mocking question, “Where are the children of Babalola?”

Your statement reflects more on the kind of company you keep, but as a preacher of the Word, shouldn’t your conduct and utterances be guided by Scripture?

Where in the Bible does your brand of prosperity theology originate — one that demeans people for not being wealthy? Isn’t such a message encouraging greed, corruption, and godlessness, especially in a nation already struggling with moral decay?

Setting the Record Straight

For the sake of truth and posterity, let me correct the public misrepresentations you’ve made regarding Apostle Joseph Ayo Babalola:

1. Calling
Apostle Babalola was called by God on October 10, 1928, at the age of 24. His ministry spanned Western and Midwestern Nigeria, and extended to the Gold Coast (now Ghana), marked by undeniable signs and wonders.

2. Wealth and Lifestyle
He was blessed — but not materialistic or greedy. He gave lands to the Church, supported the education of many, fed the poor, and lived sacrificially. He housed more people than just his biological children.

When Queen Elizabeth II visited Nigeria in February 1956, Apostle Babalola was among the honored guests. Would a man in rags be granted such recognition by a colonial government? Certainly not.

He was no fundraiser, yet God supplied his needs. His diaries are filled with divine provisions like: “Ipese Olorun loni: £100.00, £50.00…”

He lived in a befitting home, drove one of the best Ford Jeeps of his time, and funded weddings, education, and apprenticeship programs — all without exploiting the pulpit.

3. Family

His children — Mama Eunice Wuraola Ogini and Apeke Adeniyi — are alive, blessed, fulfilled, and quietly serving the Lord in their respective churches. They are not loud, ostentatious, or greedy.

4. Legacy

Apostle Babalola’s anointing impacted generations. More than 66 years after his passing, his legacy continues to inspire and bless countless lives and ministries. That is true impact.

Let me pose a question to you:

When Peter said in Acts 3:6, “Silver and gold I do not have…” — was he still anointed or not?
I leave that for you to ponder.

5. Conclusion

The measure of a believer’s anointing is not in material accumulation, but in sacrificial service.

“For the Kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit.” — Romans 14:17.

Jesus taught:

“Whoever desires to be great among you, let him be your servant… just as the Son of Man did not come to be served, but to serve.” — Matthew 20:25–28.

Once again,
“Take heed and beware of covetousness, for one’s life does not consist in the abundance of the things he possesses.” — Luke 12:15.

May God give us all the grace to rightly divide the Word of Truth, and to walk in humility, reverence, and godly wisdom.

Pastor Ade ALAWODE (Director of Publicity, Christ Apostolic Church)

Opinion

What Jonathan Need To Win 2027 Election – Northern Leader Reveals

Published

1 week ago

August 8, 2025

The Daily Voice

Prof Tukur Muhammad-Baba, Publicity Secretary of the Arewa Consultative Forum, ACF, has said that former President needs to do more if he will stand in for the forthcoming presidential election in 2027.

The Arewa’s spokesman said GEJ needs to sell and offer himself as an alternative, showing he’s now different from the Goodluck Jonathan we knew as a person.

Muhammad-Baba stated this on Thursday while fielding questions on Arise Television’s Morning Show programme.

The statement comes amid indications are emerging that Jonathan is ready to contest the 2027 presidential election.

The Bayelsa politician is said to be getting set to battle President Bola Tinubu for the nation’s number one job.

There has been speculation about whether Jonathan will fly the flag of the Peoples Democratic Party, PDP.

He said: “But, you know, Goodluck Jonathan will be a candidate. But of course, he needs to do a lot more to sell himself, to offer himself as an alternative, to show that he’s now different from the Goodluck Jonathan we knew as a person. Circumstances have turned out that some of the criticisms against him were simply political and so on.

“Well, anybody could be a candidate. But I think, given the circumstances right now in the country, the difficulties people are facing the challenging the economic conditions, it will take a lot more for a politician, whether they are from the south, the north or from the moon, to convince themselves, to convince the electorate, that they are different, or that they offer a new alternative.”