Columns
Why Nigeria’s maritime cadets still struggle with global certification – NSML MD

In this interview, with ANOZIE EGOLE, the Managing Director of the NLNG Shipping and Marine Services Limited, Mr. Abdulkadir Ahmed, speaks on the challenges with the Nigerian Seafarers Development Program, among others
You said 2024 was a good year for NSML. Can you tell us how?
I can tell you it was our best year, whether from a profitability point of view or an operations point of view. But actually, what we are even most proud of is that it was our best year from a safety point of view. For us, the profitability bit is just on the side, it’s what we call the icing on the cake. We are in business primarily to deliver on those core tenets of why we were set up. To run a safe business, provide safety, ensure the assets under us are managed reliably so that they can be available, and create value. Now, value isn’t just about finances. Value is the service that we provide to our customers, to our stakeholders. So when we say it was our best year, it was our best year financially, but most importantly, it was our best year operationally and safety-wise.
To what extent have you achieved your Nigerianisation policy?
We have a Nigerianisation objective or goal that we have defined a very long time ago. We are a Nigerian company and, of course, we were created to provide opportunities for Nigerian seafarers to participate in the Liquefied Natural Gas shipping industry. So we defined a Nigerianisation objective, which is that we want to have, at every moment, 85 per cent of our crew onboard our vessels, Nigerians, across all cadres. Again, it’s about ensuring that we are open to the world. The shipping industry, by its nature, opens up to the world. When I talk about standards, it’s a global standard. And you want to have a cross-fertilisation of cultures, of ideas. I hope you understand what I’m saying. So that was why we kept 15 per cent, to say we would have other nationalities. And today, we have Polish, Ukrainians, Indians, Malaysians, and Filipinos, on our vessels. And it helps, when you go there, it’s one family, everybody is an NSML staff. You don’t have NSML Nigerian staff, everybody is NSML staff. They go on board, they work together, they collaborate, they run the vessels, and they run them professionally. We were able to attain our 85 per cent two years ago. So, for example, people will leave, that’s normal, people will be promoted, and we will have additional vessels to manage. We have been growing our vessels under management consistently. We just took a new, advanced mega vessel, called Axios, It’s a mega vessel. It’s a sister vessel of the Arcturus. Remember the Arcturus that we took last year? So we took a new one, just last month. We took a new vessel under our management. And it’s something we’re proud of. It’s one of the most advanced LNG vessels in operation in the world today. We are one of the few, as small as we are, of the few, technical ship managers with that kind of vessel under management. And we are providing opportunities for Nigerians to sail on those vessels. So, from a Nigerian point of view, we are very happy with where we are, as a company. We have met our targets; we aim to exceed those targets. But from the office side, we are 100 per cent Nigerians in the office. The entire leadership, the entire crew, and the staff members in the office are Nigerians.
Tell us more about the cadetship program?
Now, the Nigerian Maritime Administration and Safety Agency is the co-sponsor of Nigerian cadets, under the Nigerian Seafarers Development Program. Part of their certification program is to go on board, and have their sea time and that is a very fundamental aspect of their certification. So they go to the colleges first, then they go on board, and then they go back to the colleges for their final exams. So we, in conjunction with NMASA, have been one of the most consistent, in terms of providing sea time, for Nigerian cadets. So far, almost 300 cadets have sailed on our vessels, and we take this very seriously. Because it is in line with the desire to deepen the Nigerian maritime sector. We are one of the few companies with ocean-going vessels in Nigeria today. We are the only LNG technical management company, I dare say, in Sub-Saharan Africa today. So the opportunity that we give them to be on those vessels is top-notch. But most importantly, it is also a funnel for us. They come on our vessel, they train on our vessel, and we imbibe them with our standards, with our culture. And they go back to their colleges, and finish, and we can also, where the opportunities are, recruit from that group. And so far, almost 100 have been recruited within NSML. So we are very proud of that. I am sure some of you were here when we had the induction program for the Romanian Cadets, and those are people who unfortunately went to Romania and finished, but unfortunately, their certifications were not recognised. We stepped in to provide a solution to NIMASA, which is simply that they will go on our vessels, and I think about 65 of them are already on the vessels. They are about to finish their sea time, and then they will go to a maritime academy in the United Kingdom for their certification. So we are exploring multiple ways, to provide solutions and provide opportunities.
Tell us about your collaboration with the Maritime Academy of Nigeria, Oron?
Now we collaborate with the Maritime Academy of Nigeria, Oron. In 2014, if I remember correctly, we actually went to the school, evaluated their curriculum, identified their needs, and supported the upgrading of their facilities then. Some of our top management today all went to the maritime academy. The first Nigerian LNG Captain went to a maritime academy. We got him from there, and we sent him on further courses. So we have a good relationship with the maritime academy. And currently, we have even developed a program where we’re taking their cadets for industrial attachments. I think currently we have about 20 students from the school on industrial attachment, and this is the first time we are taking students on that from MAN, Oron. All to ensure that we provide a platform for their training and development. Now, there is a fundamental problem, but then, we are all in business to solve problems. The problem is the certification, the NMASA-accredited certification. Unfortunately, the NMASA-accredited certificate is not recognised internationally for ocean-going. So, maritime academies, as good as they are, in terms of their facility and their curriculum, at the moment, we do have a certificate recognition problem. But that’s something that we are discussing, and we are working with NMASA to find a way to resolve that. It’s more of an organisational issue than anything else. It’s not a quality issue. Let me be very frank, it’s not a quality issue; it’s a quality assurance issue. I hope you understand what I am saying. I may believe you are good. But my word would not count for somebody else. Somebody needs to have said, okay, what is the assurance process to ensure, you are good today, and you will be good tomorrow. And that is where the discussion with NMASA is going on. How do we support NMASA to upgrade their systems, their processes, to ensure others internationally can come in and say, yes, we believe, and we assure ourselves that your systems and processes of accreditation are good? It’s just a matter of perception. So those works are still ongoing. Unfortunately, because we are ocean-going, our vessels call at various international destinations. We cannot have NMASA-trained officers with Certificate-of-Competency on those vessels yet, because those certifications are not fully accepted internationally yet. But we are working towards that. We can resolve the ratings certification.
Is it safe to say that with your certification, you can take and train cadets on your own?
There’s a Maritime Academy, which is the baseline. That’s the baseline institution for the provision of maritime training. The Maritime Centre of Excellence is an Advanced Marine Training Institute. So, it’s like going to university, let’s put it to university, they are the only ones that will issue you a degree certificate. But with all the necessary certifications to ensure that your degree remains relevant and up to date, you can go to other institutes. That’s what MCOE is. So, we are not competing with the Maritime Academy or other maritime institutions. No. We are rather complementary. They are the ones that provide the basic training and COC certification. What then happens is that the additional courses over and above what you can achieve, which we are seeing now, have been accreted for a couple of those courses. And that’s what MCOE aims to be: an advanced maritime training institute that can provide advanced maritime certification in specific courses. Then we aligned ourselves with the MCA. The MCA is the UK Coast Guard and Marine Agency. They are accredited; it’s deemed to be the gold standard of maritime certificate accreditation in the world today. So, we have a partnership with an institution in the UK. The plan in place this year is to upgrade the MCOE both in terms of facility, resources, and courses so that the centre itself is 100 per cent accredited by the MCA. And what we then intend to do in doing such is that anybody who is a seafarer who needs advanced certification doesn’t have to go to the UK or anywhere else to go and get that today, they can come to MCOE. Like I said, it’s, again, it’s a plan, we haven’t implemented. First of all, we have to upgrade the centre, but we have started. Part of that is that we have achieved accreditation of two courses. They have done an audit of our facility. They have identified the things that we need to do. We need to have more. They have acknowledged what we have, and that’s why they have accredited those two courses. But we want to go beyond specific course accreditation. We want to go for full centre accreditation, which is why we are upgrading the facility. We are increasing the courses and the resources provided to MCOE to be able to do that.
You don’t need to go anywhere to go and do it, you can come to Bornny and do it, and it’s as good as you have gone to the UK to do it. MCOE doesn’t provide the COC what we are providing is, when you have the COC, is the additional certification. For example, the COC will not give you a basic tanker course.
Columns
Omoba Tanimowo Oluremi Okupe and Olu Oyesanya Wedding (1960)

Event Summary:
On December 24, 1960, Princess (Omoba) Tanimowo Oluremi Okupe, aged 28, daughter of His Highness, the Alaperu of Iperu, Oba Samuel Adedoyin Okupe II (Agbonmagbe II), married Olu Oyesanya, aged 32, the son of a Nigerian Chief, at St. Bride’s Church, Fleet Street, London. The ceremony took place just a few months after Nigeria gained independence (October 1, 1960), making it one of the first high-profile Nigerian royal weddings to take place in post-colonial Britain.
About the Bride:
Full Name: Omoba (Princess) Tanimowo Oluremi Okupe
Father: His Highness Oba Samuel Adedoyin Okupe II (Agbonmagbe II), the Alaperu of Iperu in the Ijebu Division of Ogun State, southwestern Nigeria.
The title “Omoba” signifies “royal child” or “princess” in Yoruba, indicating her noble birth.
She was part of a generation of educated Nigerian women from royal or elite families who studied or lived in Britain during the 1950s and 1960s.
Her wedding symbolized a union between traditional Nigerian royalty and the new class of educated, cosmopolitan Nigerians emerging in the postcolonial era.
About the Groom:
Name: Olu Oyesanya
Age at marriage: 32
Background: Son of a prominent Nigerian Chief (likely from the southwest, given the surname and cultural ties).
He, too, represented the educated Nigerian elite in London during that time — many were students or professionals in law, medicine, or public administration.
About the Ceremony:
Venue: St. Bride’s Church, Fleet Street, London — a historic Anglican church often referred to as the “journalists’ church,” renowned for its striking tiered spire.
Date: Saturday, December 24, 1960 (Christmas Eve).
The ceremony attracted attention from the British press and Nigerian expatriate circles in London.
The couple’s attire likely reflected a blend of Western wedding fashion and Nigerian cultural identity, consistent with other high-profile Nigerian weddings of that era.
The event was covered by PA Images (Press Association) and has since appeared in several image archives as part of postcolonial Nigerian history in Britain.
Historical Context:
The wedding took place less than three months after Nigeria’s independence.
Many elite Nigerian families, including royal households, had close ties with Britain due to colonial education and diplomatic relations.
Such marriages often symbolized cultural diplomacy representing modern, educated Nigerians while maintaining traditional roots.
Significance:
This wedding was one of the first Nigerian royal weddings in post-independence Britain, reflecting the blending of Nigerian royalty, Western education, and Christianity.
It underscored the visibility of Nigerians in the British social landscape during the early 1960s.
The image and event are often cited in archives documenting Nigeria’s elite presence in London around independence.
Columns
King Alfred Diete-Spiff: Joined Nigerian military at 22, became governor at 24

King Alfred Diete-Spiff is one of the luckiest Nigerians in history. He joined the Nigerian military at 22 in 1964 and became governor just two years and 10 months later. Today, he is a king.
Here’s the summary:
– Born on 30 July, 1942, he joined the Nigerian Navy and was commissioned as a ship diving officer in 1964.
– In 1965, he became the first Commanding Officer of the NNS Quorra (later NNS Calabar).
– By January 1966, he was a member of the Wår Council and worked during the Nigerian Civil Wår era.
– On May 27, 1967, following General Yakubu Gowon’s creation of 12 states from Nigeria’s four regions, Diete-Spiff—then a Lieutenant Commander—was appointed Military Governor of the newly formed Rivers State at age 24. He was just two months away from being 25 years old at the time.
– He served for 8 years until July 1975 when Yakubu Gowon’s military regime was tøppled in 1975.
– Three years later in 1978, he was crowned king, the Amayanabo of Twon-Brass, Bayelsa State.
– He clocked 83 30 July, 2025.
Credit: Ethnic African Stories
Columns
Elechi Amadi (1934 – 2016)

Full Name:
Chief Elechi Amadi
Birth and Early Life:
Born on May 12, 1934, in Aluu, near Port Harcourt, Rivers State, Nigeria.
He was of Ikwerre ethnic origin, one of the ethnic groups in the Niger Delta region.
Amadi attended Government College, Umuahia, one of the most prestigious secondary schools in colonial Nigeria.
He later studied at University College, Ibadan (now University of Ibadan), where he earned a Bachelor’s degree in Physics and Mathematics in 1959.
Career and Public Service:
After graduation, Amadi served as a science teacher and education officer.
He joined the Nigerian Army and served during the Nigerian Civil War (1967–1970), fighting on the side of Biafra.
After the war, he returned to public life in Rivers State, serving as:
Permanent Secretary,
Commissioner for Education, and later
Commissioner for Lands and Housing.
He was also a writer-in-residence at the University of Port Harcourt and lectured in English and Literature.
Literary Career:
Elechi Amadi is best known as a novelist, playwright, and poet who explored traditional African life, moral order, and spiritual realism. His works are often described as classical, philosophical, and ethnographic, highlighting the dignity and depth of pre-colonial African societies before contact with the West.
Major Works:
1. The Concubine (1966)
His most famous novel and considered a classic of African literature.
Set in a traditional African village, it tells the tragic story of Ihuoma, a beautiful and virtuous woman whose lovers mysteriously die because she is spiritually married to a sea god.
Themes: Fate, destiny, love, traditional belief systems, and the conflict between human will and supernatural forces.
The novel portrays a harmonious and ordered traditional society, where the supernatural world interacts closely with human existence.
2. The Great Ponds (1969)
Centers on two rival villages, Chiolu and Aliakoro, fighting over the ownership of a sacred fishing pond.
Themes: Conflict, honor, pride, superstition, and the futility of war.
It reflects Amadi’s concern with human greed and the consequences of communal rivalry.
3. The Slave (1978)
Explores issues of slavery, identity, and freedom in traditional African settings.
The protagonist, Olumati, experiences betrayal and loss, symbolizing the harsh realities of servitude.
The novel continues Amadi’s exploration of moral codes, loyalty, and the metaphysical forces governing life.
4. Sunset in Biafra (1973) (Memoir)
A non-fictional war diary recounting Amadi’s experiences during the Nigerian Civil War.
Offers a rare perspective from an intellectual and soldier who lived through the tragedy of war.
It’s one of the earliest personal accounts of the Biafran war, written with restraint and objectivity.
5. Estrangement (1986)
Focuses on the impact of modernity and alienation on traditional African societies.
Examines how individuals lose their sense of belonging when caught between old and new cultural values.
6. Plays and Poetry:
Isiburu (1973) – a verse play exploring heroism and the tragic fate of a wrestler.
Peppersoup and Dancer of Johannesburg (both 1977) – dramatic works dealing with corruption and urban struggles.
Themes and Style:
Traditional African life: Amadi’s works celebrate the integrity, values, and complexity of African societies before colonial disruption.
Fate and the supernatural: His characters often struggle with destiny and spiritual forces that shape their lives.
Moral realism: He portrays moral order and ethical behavior as central to community stability.
Simplicity and clarity of language: His prose is lucid, restrained, and elegant, focusing on storytelling rather than political agitation.
Non-political tone: Unlike Chinua Achebe or Wole Soyinka, Amadi’s works are less overtly political and more existential and philosophical.
Awards and Recognition:
Amadi received several national and literary honors, including the Rivers State Silver Jubilee Merit Award.
He was widely regarded as one of Nigeria’s most disciplined and traditionalist writers.
His works are taught in schools and universities across Africa and beyond.
Later Life and Death:
Chief Elechi Amadi continued to write and teach until his later years.
He died on June 29, 2016, in Port Harcourt, Rivers State, at the age of 82.
He was buried in his hometown, Aluu, with full cultural honors.
Legacy:
Amadi’s works are often compared to those of Chinua Achebe and Cyprian Ekwensi, though his focus on pre-colonial moral order and metaphysics makes his voice unique.
He remains one of the most authentic chroniclers of traditional African life, preserving the belief systems, customs, and human values of the Niger Delta peoples.
The Concubine remains a masterpiece of African literature a story of beauty, tragedy, and spiritual mystery that transcends time.
-
Politics12 months ago
Mexico’s new president causes concern just weeks before the US elections
-
Business12 months ago
US court acquits Air Peace boss, slams Mayfield $4000 fine
-
Trending12 months ago
NYA demands release of ‘abducted’ Imo chairman, preaches good governance
-
Entertainment12 months ago
Bobrisky falls ill in police custody, rushed to hospital
-
Entertainment12 months ago
Bobrisky transferred from Immigration to FCID, spends night behind bars
-
Politics12 months ago
Russia bans imports of agro-products from Kazakhstan after refusal to join BRICS
-
Politics12 months ago
Putin invites 20 world leaders
-
Education1 year ago
GOVERNOR FUBARA APPOINTS COUNCIL MEMBERS FOR KEN SARO-WIWA POLYTECHNIC BORI