Broadcasting
The Wind of Change Blowing in the South East
By Echika Ezuka
Change as a word has been appropriated by politicians who seek power either for themselves or for the interests they represent. Change is to alter, to take off (clothes) and put on different ones, to exchange (money) for the same amount in any other denomination, to abandon (one thing or person) for another, to denounce (one course) for another. You could change your accommodation, hair dresser, anything in life.
However this piece is about to talk of a fundamental change that involves many people at the same time. Recall the change that took place in the way Africans saw the white colonialists after the 1st and 2nd world wars. Africans returned from the wars to reveal that the white man was as weak or strong as any black man. They revealed that the white man, like other men, would cry or run in the face of fear and would bleed if cut by a sharp object. The white man is not a god. The change in the perception of the white man led to white spread demands for independence in Africa. The rest is history.
A more recent change was the change from military rule to democracy. The military seized power as disciplined patriots who were going to save Nigerians from the greed, corruption, thuggery, and nepotism. The citizenry were amazed that rather than cure the social ills the military added dictatorship and a new Nigerian variant called impunity. The people resisted military regime and a gruesome struggle followed leading to a return to democracy led by civilians. The change was so thorough that even strong men in the military who felt entitled to the President and Commander in Chief position were forced to transform to civilians in agbada before ascending to Aso Villa. That is the change from military to civilian regime.
There is another kind of change sweeping through the South East of Nigeria like a tornado. This change is cultural and concerns the fate of the girl child in terms of inheritance. The macho foundations of the Igbo society is under a serious threat of being redefined. The all-male Okonkwo society of Chinua Achebe’s Things Fall Apart is about to give way to a challenge led by well-read Igbo women. These women are well read and have traveled nationally and internationally. They have also been exposed to other cultures through reading and academic interactions. Some of them are married to families from the North, West and the South-South. These women are asking questions and they want urgent answers.
They are quick to cite that in Lagos if a Yoruba man, who own an estate of six flats dies, his six flats are shared equally among his children – equally between boys and girls. It’s a different ball game in Igbo land. For the purpose of this paper, Mazi would be the name of a father or head of a household. Let’s start with a common scenario among the Igbo. The culture recognizes the boy child as the real birth that has consequence. Only the boy child can guarantee the survival of the lineage. The boy grows up, marries a wife and begins to procreate to continue the family name. The boy child is, therefore, a must for Mazi, who may have as many as 10 children searching for a boy. Sometimes, only the youngest the 10th is a boy child – a consolation from his Chi. When Mazi passes away the nine girls get nothing from his estate no matter how rich Mazi was in his lifetime. To rub pepper into the open wound, the Igbo tradition dictates that the Ada, the first daughter must buy the coffin of Mazi.
The hurt bites deeper because when Mazi is feeble, old and unable to sustain the living and lifestyle of his youth it’s often the girl child that provides food, clothing and medicines. The boys often are occupied with the herculean task of marriage and establishing a family. On the lighter side the boy child is more often consumed by the township culture of drinking, clubbing and fashion. This not generalizing that boys contribute nothing to the growth of the family but the girls are more helpful. Most times the girl child is given out in marriage. While the boy biserving a long apprenticeship or going through school. The girls bring in lump sums in cash or other valuables as dowries. The in-laws are an extension of Mazi’s family in terms of support at critical moments – village festivals, rites of passage and natural disasters.
The ladies are arguing, therefore, the girl child should have a stronger claim in matters of inheritance. She should not be treated as property already sold out to another owner another name of marriage. In recent years, tokenism has been used to try to melt down the anger of the girl child. While most of the pampered and ill mannered boys are shouting the Nigerian slogan –
“GO TO COURT”
The ladies did.
Today, there are scores of court cases, from the Customary Courts to the Supreme Court, involving Igbo families over inheritance. Siblings at each other’s throats or flexing muscles with their mothers, nwunye Mazi. Perhaps, the most popular of those cases is the fight for the estate of the popular transport magnate “Thank Jehova Motors”. Mazi, the magnate was a devout catholic and a Papal Knight. His sacramentally wedded wife gave birth to six baby girls in a row and Mazi was in despair. He defied the Pope and the Church and took a second wife. His Chi smiled and the second wife had three baby boys back to back. Mazi used his affluence to hold his polygamous-by-necessity together. He sent his children to the best schools in Nigeria and the United Kingdom. The girls from the first wife were older and had a head start. By the time Mazi passed away three decades later they were all graduates in those professions that the Igbo people adore – Medicine, Law, Engineering etc. The boys from the second wife were younger, also well-educated but were not as exposed as the girls from the first wife, a few were already married to high net worth individuals. His girls from the first wife spent a fortune to give Mazi a befitting burial.
There was a will and Mazi, expectedly gave almost everything to the second wife’s boys. The ladies convinced their mother and the will was challenged in court. Hush-hush, the Igbo hates the publicity of a police or court case. The Igbo man would pay an arm and a leg to avoid a police cell. Hush, it must not be heard that Mazi’s children were in court. A powerful representation and the case was withdrawn from the court for a settlement at home. A powerful arbitration, constituted by relatives, friends and the Church divided Mazi’s estate into two parts – Transport and Property. The boys chose the Transport business with numerous luxury buses, cars, and well-built terminals all over the nation. The girls settled for the Property section. As this piece is written, that Transport section, Thank Jehova Transport is dead, completely dead.
The hush-hush strategy doesn’t work all the time. Another popular Mazi, a big time trade in Enugu with his company Okoro and Sons unlimited, was not as Lucky. His first wife died during the birth of her second girl-child. Mazi married a second wife who bore him four boys. Okoro and Sons had five houses in Enugu and two in Owerri. At Mazi’s death, his sons seized the company and all its assets. They claimed the support of tradition. Anyway if Mazi had wanted his girls to inherit anything, they argued, he would have named the company Okoro and Children or Okoro and Daughters. In his wisdom he named it Okoro and Sons, so what a heck?
Again the ladies went to court and sued their step mother and her boys. The girls won the case at the Customary Court and the boys appealed to the Magistrate Court and got a reversal to the status quo. Again the Ladies appealed to the High Court that set aside the judgment of the Magistrate Court. Twenty years after Mazi’s death, the case was still at the Appeal’s Court where the Ladies were seeking justice. Meanwhile, the case has been abandoned and was most likely to be thrown out of court for lack of diligent prosecution. Both sides of Mazi’s family were completely exhausted. Mazi had seven houses and all seven were sold to fund litigation. Mazi’s sweat wasted and his family today lives in penury.
Let me not bore you with the scores of cases in court but there is one more pathetic case that would help you understand what’s happening in Igbo land. Mazi was the epitome of the Igbo workaholic business man. Mazi couldn’t read or write but he served an apprenticeship for seven years in Kaduna, made money doing street trading and linking buyers with sellers in the Kaduna Central Market now Abubakar Mahmud Gumi Market. Soon he had his own shop and had customers from the far North. By the time he ran home to escape from the killings in the North, he was a wealthy man. During the civil war he became a multi-millionaire supplying food to the Biafran Military. Mazi died forty years after the war he was multi billionaire with vast investments in Oil, Estate, and Tourism. I repeat Mazi couldn’t read and write, could hardly sign his signature but he incredibly established a Polytechnic.
This Mazi’s case was peculiar because at the height of his affluence, influence with multiple titles, his kindred insisted that he must take a second wife – a younger more polished Lolo befitting of his new status. Mazi refused because he had worked so hard and would not like to have two wives and their children waste his wealth litigating over his enormous wealth. Luckily his wife blessed him with eight children – four boys, four girls. The four girls are in court today contesting their father’s will. He loved them so much that he wouldn’t leave them without a share in his estate. Four girls versus their mother and four brothers. Raging waste of emotional and financial resources.
Igbo tradition and culture is complicit in the state of affairs because of the extra importance placed on the boy child. We don’t need to quote any authorities here other than to refer you to the image of the Igbo woman in the works of Achebe – beloved ornaments for child bearing and domestic chores. Recall the comic scene in Things Fall Apart – there was a rap on the door. Okonkwo opened the door and Ekwefi was standing there. Without a word Okonkwo lifted her to his shoulders and carried her into his inner room. Soon after his kinsmen paid her bride price and built a hut for her in his compound. One could argue that it is different today with majority of the women acquiring western education. In spite of all that the woman is still treated patronizingly as a partner, albeit a very weak one.
The Supreme Court has taken a position – condemning the Igbo customary practice of excluding women from inheriting their fathers’ estate, declaring the practice null and void. The judges stated that the practice was repugnant to natural justice, and it contradicted the S. 42 of the 1999 Constitution of the Federal Republic of Nigeria.
The cases in the customary courts are many and may drag on for many more years because the Igbo traditional institutions that are benefiting from the second class citizen status are pretending that they can resist the judgment of the Supreme Court. We know that they cannot. The bailiffs are there to enforce compliance.
Justice delayed is justice denied. Institutions in Igbo including the Ohaneze, traditional rulers, the Town Unions, and religious organizations must take advantage of this judgment to modernize the Igbo society. The traditions and customs of the Igbo society in relation to the status of the girl child must change. The fact that not one of the many limited liability companies of Igbo men survive their deaths can be traceable to the practice that grooms only the boys for succession.
The litigations that follow the passing away of Mazi unknowingly wastes enormous resources required for personal and communal development. .The intra family feud is unnecessary bloodletting for siblings who lived as one until the moment of inheritance.
Without supporting divorce or more broken homes, I must point out that a major difference between the Yoruba and Igbo house wives is that the Yoruba woman, if abused in marriage, will return to her father’s house and occupy the rooms she inherited in the family house.
The Igbo wife tolerates abuse, sometimes dying of it, because she cannot return to her father’s house where she would be treated as an intruder, unless she has wads of relevant currency to spend continually. The Igbo society will produce more Dorothy Akunyili, Okonjo Iweala, and Oby Ezekwesili if this wind of change is allowed to impact on Igbo land. Perhaps, Social Clubs based in the South East must find their voices and issue statements immediately. Change must come now to save Ala Igbo.
Socio-Economic Rights and Accountability Project (SERAP) and the Nigerian Guild of Editors (NGE) have filed a lawsuit against Umar Bago, Niger State Governor, and the National Broadcasting Commission (NBC) over what they described as “the ongoing intimidation” of Badeggi FM Radio, Minna, and the threat to shut down the station.
This was contained in a statement on Sunday by Kolawole Oluwadare, deputy director, SERAP, accusing NBC of failing to stand in defence of the local station.
PUNCH Online had reported that Bago ordered the closure and the revocation of the licence of Badeggi Radio 90.1 FM in Minna over alleged public incitement.
However, in suit number FHC/L/CS/1587/2025, filed last Friday at the Federal High Court, Lagos, SERAP and NGE are seeking to determine “whether by Section 22 of the Nigerian Constitution 1999 (as amended) and section 2(1)(t) of the NBC Act, the NBC has the legal duty to protect Badeggi FM from the ongoing intimidation from the governor.”
They are also seeking “an order of perpetual injunction restraining the Niger state governor and NBC from further harassing, intimidating and/or threatening to shut down Badeggi FM radio, revoke its licence and profile the station’s owner.”
The groups argued, “The ongoing intimidation and threat by Mr Bago to strip Badeggi FM station of its licence, further threat to demolish the station’s premises and profile its owner is unlawful and a violation of the rights to freedom of expression, access to information, and media freedom.”
They described allegations of inciting violence against the station and its owner as “vague, unfounded and unsubstantiated and apparently made to silence the radio station.”
The suit, filed on behalf of SERAP and NGE by lawyers Kolawole Oluwadare, Oluwakemi Agunbiade, and Andrew Nwankwo, read in part, “The media plays an essential role as a vehicle or instrument for the exercise of freedom of expression and information – in its individual and collective aspects – in a democratic society.
“Intimidating, harassing and silencing critical or dissenting voices under the guise of vague and unsubstantiated national security concerns is a fundamental breach of the Nigerian Constitution and Nigeria’s international human rights obligations.
“The ongoing intimidation and harassment of Badeggi FM and its owner is capable of discouraging participation of the press in debates over matters of legitimate public concern ahead of the 2027 general elections.”
SERAP and NGE are therefore asking the court for the following reliefs, “A declaration that by the combined provisions of Section 22 Nigerian Constitution and section 2(1)(t) of the National Broadcasting Act, the NBC is obligated by law to protect Badeggi FM station and other broadcasting outlets in Nigeria from undue interference from unauthorised persons or entity.
“A declaration that the failure and/or neglect of the NBC to protect and defend the independence of the radio station against arbitrary executive interference constitutes a breach of its statutory duty to ensure fair, independent, and lawful broadcasting practices in Nigeria.
“A declaration that the ongoing intimidation and threat issued by Mr Bago to strip Badeggi FM station of its operational licence and further threat to demolish the station’s premises is unlawful and a violation of the rights to freedom of expression, access to information, and media freedom.
“A declaration that the threat issued by the Bago to strip Badeggi FM radio station of its operational licence encroaches upon the statutory powers of the NBC as provided for under section 2 of the National Broadcasting Commission Act.
“An order of perpetual injunction restraining the governor and NBC, its agents and privies from harassing, intimidating and/or threatening to revoke the operating licence of Badeggi FM station or any other broadcasting outlet in Niger State.”
It was said that no date has been fixed for the hearing of the suit.
Spotify has named Ghanaian trailblazer Amaarae as the EQUAL Africa artist for August, spotlighting her as one of the continent’s artists who continues to push creative and cultural boundaries with every beat, lyric, and look.
Amaarae, born Ama Serwah Genfi, raised between Ghana and the U.S.A often pulls her musical inspiration from the cultures and genres she grew up with. She has consistently pushed the boundaries of sound and identity, with her unique fusion of alternative, pop, R&B, and Afrobeats cementing her place as a singular voice in modern music.
Her musical journey took a turn in a computer lab in Ghana in 2009, where she taught herself to make beats on a cracked version of FL Studio. That moment sparked the fire for a career that would go on to produce game-changing projects like “The Angel You Don’t Know” and global hits such as “SAD GIRLZ LUV MONEY”.
Amaarae’s inclusion on Spotify’s Global Impact List for the first half of the year, highlighting the most-exported Ghanaian songs, was no surprise. She has become a symbol of how African music is travelling further, faster, and louder than ever before.
With her latest album BLACK STAR she returns to her Ghanaian roots with bold energy, crafting what she calls a “rallying cry for youth culture around the world. This album is bringing the alternative community to the forefront and being fearless about that.”
“I navigate the music world with balance, willpower, and strength. The challenges are real, don’t get me wrong, but I put my blinders on, lock into tunnel vision, and get to work. And when I come across another woman on the journey, especially a Black woman, I do my best to share knowledge, create opportunities, and lighten the load where I can,” says Amaarae.
As part of Spotify’s EQUAL programme, which amplifies women’s voices worldwide, Amaarae joins a growing list of African women shaping the future through sound and self-expression.
“Amaarae embodies the spirit of boundary-pushing creativity that EQUAL stands for,” says Phiona Okumu, Spotify’s Head of Music for Sub-Saharan Africa. “Her artistry is bold, distinct, and unapologetically authentic – qualities that continue to inspire a new generation of artists across the continent and beyond.”
We sat down with Amaarae to learn more about her and her music:
1. What is that one surprising thing your fans might not know about you?
Amaarae: I’m one step away from being legally blind! My vision is a -7 and I have astigmatism!!
2. When did you realise that making music was in your destiny and what is your WHY for pursuing this craft?
Amaarae: When I moved back home to Ghana in 2009, I was learning how to make beats and record myself at the back of the computer lab. Someone had installed a cracked version of FL.
3. Which African songs or artists did you grow up listening to?
Amaarae: The list goes on and on. Daddy LUMBA (RIP), Terri Bonchaka, MzBel, Abrewa Nana, Obrafour’s legendary album Pae Mu Ka, Sarkodie, Kwadwo Antwi. I could go all day.
4. To someone who has never heard your music, how would you describe the sound, tone, and style?
Amaarae: Let’s encourage listeners to be curious and adventurous! If you’re reading this and you’ve never heard my music, I dare you to go listen! And tell me how YOU would describe my sound.
5. Any advice for someone dreading following their dreams?
Amaarae: The regret does more damage than the effort.
By Ursula Fear, Senior Talent Programme Manager | Salesforce
Is AI coming for your job, or is it already working beside you? As its use becomes more routine, artificial intelligence is looking less like a threat and more like a teammate: answering queries, making decisions, chasing leads, processing invoices, and drafting content around the clock.
Ursula Fear, Senior Talent Program Manager, Salesforce
This new class of digital labour is changing how teams function, how targets are met, and how people spend their time at work. From now on, almost every job, team, and company will involve AI agents – systems that can analyse vast datasets, apply human-like reasoning, and act independently. Their presence is set to influence workflows, increase productivity, support innovation, and redefine roles across the organisation.
Rather than replacing people, AI is tilting the workload. Salesforce research shows that 23% of HR teams plan to redeploy employees into roles that make better use of their uniquely human strengths. At the same time, agentic AI adoption is projected to surge by 327% over the next two years (from roughly 15% adoption today to about 64% by 2027).
This shift is tied to anticipated productivity gains of 30% per employee and labour cost reductions of 19%, equating to about $11,000 in savings per employee annually, based on Organisation for Economic Co-operation and Development (OECD) wage averages. Rather than replacing people, organisations are preparing to reskill and redeploy workers, enabling humans to focus on higher-value roles that emphasise creativity, strategy, and interpersonal skills.
A recent Gartner poll further found that 95% of customer service teams intend to retain human agents to help define and guide the role of AI, reinforcing the value of a “digital first, not digital only” approach. Gartner further says that by 2027, half of the organisations that planned to significantly reduce their customer service workforce will abandon those plans, highlighting the limits of going fully “agentless”.
For African countries, the rise of digital labour presents an opportunity to build modern, inclusive workforces without being bound by outdated development models. But realising this potential depends on sustained investment in skills training, digital infrastructure, and equitable access to AI tools.
Train for tomorrow
Africa has the world’s youngest population. It’s bursting with entrepreneurial energy. But many young people still don’t have access to the tools and skills that will define the next era of work. If the continent wants to lead in the digital labour revolution, it should act now by investing in digital infrastructure, prioritising skills development, and forging partnerships that make future-focused training widely accessible.
Yes, the skills gap is real and broadband internet is still a luxury in many communities. But on the upside, AI training doesn’t require a university degree. Much of it is free, online, and accessible to anyone with a smartphone and a curious mind.
That opens the door to governments, educators, businesses, and civil society to step up to update school curricula, expand digital infrastructure, and support public-private training partnerships. All of this matters: not just for economic growth, but for social inclusion, too.
If these foundations are put in place, African countries could not only meet the needs of their growing population but also leapfrog outdated development models.
From entry-level to in-demand
When AI begins to handle the simpler tasks, it’s easy to worry about what’s left for those starting out. Entry-level jobs aren’t disappearing though. Instead of doing routine work, newcomers will now need to build skills in oversight, collaboration, and using AI tools effectively from day one. The ladder still exists; it just starts in a different place.
This will require a different kind of training – not just technical know-how, but in soft skills like empathy, adaptability, ethical judgement, and communication, which are all human traits that help teams thrive.
AI’s presence in the workplace may be concerning, with reports of job cuts due to its adoption (here, here, here, and here), but all is not as it seems.
Research suggests a more balanced perspective: One of the most comprehensive studies, from the National Bureau of Economic Research, tracked 25,000 workers across 7,000 Danish firms using AI chatbots. It found no significant changes to jobs, wages, or working hours. Productivity rose by around 3%, without leading to layoffs.
The St. Louis Fed found something similar. Based on large-scale surveys in the US, researchers reported one in four workers now use generative AI weekly, saving on average just over two hours a week. Spread across the entire labour market, that translated into a 1.1% productivity gain. Crucially, there was no sign this efficiency came at the cost of jobs.
Adding to this, a 2024 study by Mäkelä and Stephany analysed over 12 million US job listings and revealed that demand is surging for “AI-complementary” skills such as resilience, teamwork, digital literacy, and analytical thinking. These are the very human capabilities that help people work effectively with AI. The study found AI-focused roles are nearly twice as likely to list these skills, and they command wage premiums of 5–10%. Even more telling: the positive impact of these complementary skills outweighs the substitution effects of AI by up to 70%.
These findings all suggest that AI isn’t replacing workers; it’s helping them work smarter and more efficiently. To thrive in this blended future, we need to prepare today, by building the right skills, expanding access, and embracing AI not as a threat, but as a partner in progress.
Because the future of work won’t be entirely human, nor entirely automated – it will be a blend of both.
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