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Taxing The Dead: Enugu State Government Faces Backlash For Imposing Mortuary Tax On Corpses
According to Nwoye, the tax amounts to N40 per day for each body, which he believes is not only insensitive but also inhumane.
Dr. Ben Nwoye, former chairman of the All Progressives Congress in Enugu State, has expressed his dismay over the state’s decision to tax dead bodies kept in mortuaries.
According to Nwoye, the tax amounts to N40 per day for each body, which he believes is not only insensitive but also inhumane.
Nwoye shared his personal experience of having to pay the tax when his mother-in-law passed away. “I didn’t understand it before until I had to pay N40 per day,” he said. “It’s not the amount that matters, but the concept. The idea that someone would think of taxing the bereaved as a means of raising funds is callous and inhumane.”
Nwoye, who spoke to SaharaReporters in an interview, questioned the logic behind taxing the dead when the living are still struggling to pay their taxes. “Have we finished taxing the living before we go into the dead?” he asked. “The living should pay their tax, those selling things they’re making money, you must have your tax paper, traders pay your income tax.”
The former APC chairman believes that the tax is insensitive and lacks a human face. “When you govern, you govern with a human face,” he said. “And I think that one lacks insensibility. It is insensitive, even if it is one kobo the tax.”
Nwoye emphasised that the tax is not just a financial burden but also an emotional one. “As Igbo, there is a way we relate with our dead, and if I’m told that for me to keep my deceased person for one day I have to pay N40, it gets to me,” he said.
He also pointed out that the mortuary attendants already pay taxes to the state and federal government. “The mortuary people are mortuary attendants, they also have to pay the state tax, they have to pay the federal tax,” Nwoye said. “Now we are taxing the bereaved.”
Nwoye believes that the state government should focus on taxing the living rather than the dead. “We raise funds by directly taxing the bereaved for keeping the body of their deceased loved ones?” he asked. “Then you pay N40. I don’t think it’s right.”
He, however, called on the state government to review and reconsider the tax. “So, it’s something they have to go back and review and look at it,” he said.
Nwoye also questioned the calculation behind the tax. “Someone must have made an attempt in doing calculation of how many bodies that are left, how many deaths we have per year,” he said. “Because you have to budget for this.”
He believes that the tax is a sign of insensitivity and lack of empathy. “It has to be in paper, the estimate that maybe 200 people or 1000 people will die this month and will be kept in the morgue, you have to write,” Nwoye said.
Nwoye emphasised that the tax is not acceptable in Igbo culture. “From our own concept, cultural concept, it is not acceptable,” he said. “Certain things don’t belong in this culture when you govern, you govern with a human face.”
He urged the state government to prioritise the welfare of its citizens over revenue generation. “I think the government should focus on providing essential services to the people rather than taxing the dead,” Nwoye said.
Nwoye’s statement has sparked a debate about the morality and feasibility of taxing dead bodies in Enugu State. Many are calling on the state government to reconsider the tax and prioritize the welfare of its citizens.
The state government has yet to respond to Nwoye’s statement, but the issue is likely to generate more controversy in the coming days.
News
DSS Re-Arrests Ex-AGF Malami Over Fresh Terrorism Financing Allegations
Operatives of the Department of State Services have re-arrested former Attorney General of the Federation and Minister of Justice, Abubakar Malami, shortly after his release from the Kuje Correctional Centre in Abuja.
Security sources disclosed that Malami was taken into custody on Monday immediately after perfecting his bail conditions, following fresh allegations bordering on terrorism financing.
According to the sources, DSS operatives intercepted Malami as he exited the correctional facility, weeks after he was granted bail by the Federal High Court.
Officials of the Nigerian Correctional Service confirmed that the former AGF was released after meeting all bail requirements imposed by the court.
However, efforts to obtain official confirmation from the DSS proved unsuccessful as of the time of filing this report.
Malami’s release followed a ruling delivered on January 7, 2026, by Justice Emeka Nwite of the Federal High Court, Abuja, granting bail to him, his wife Asabe, and their son in the sum of ₦500 million each.
The court ordered each defendant to produce two sureties with verifiable landed property in Asokoro, Maitama, or Gwarimpa, submit property documents to the court, and file affidavits of means.
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Legacy of Empire: How British Military Traditions Shaped the Nigerian Army
From Colonial Forces to Modern Soldiers: The Lasting Influence of British Military Structures in Nigeria
The Nigerian Army owes much of its foundation and organisational culture to British colonial military traditions. Formed to enforce imperial authority, protect trade interests, and maintain internal order, these colonial forces established the structures, training norms, and leadership patterns that continue to influence Nigerian soldiers. Understanding this history provides insight into the institutional foundations, recruitment practices, and professional culture of the Nigerian Army.
Colonial Beginnings: The Glover Hausas and Lagos Constabulary
The origins of the Nigerian Army can be traced to 1863, when Lieutenant John Hawley Glover of the Royal Navy raised a small group of Hausa recruits in Lagos. Known as the Glover Hausas, they were tasked with protecting British trade routes and assisting in expeditions against communities resisting colonial authority. This force evolved into the Hausa Constabulary and later the Lagos Constabulary, functioning as both a military and policing body. These early formations laid the groundwork for a structured military force in Nigeria and introduced principles of discipline, hierarchy, and organisation that would persist for decades.
The Formation of the West African Frontier Force and Nigeria Regiment
In 1901, the British established the West African Frontier Force, consolidating various local and regional units under central command. In Nigeria, this created the Northern and Southern Nigeria Regiments, which merged by 1914 to form the Nigeria Regiment. The regiment participated in imperial campaigns, including operations in German West Africa during the First World War, while simultaneously maintaining internal security and supporting colonial administration. This dual role helped instil operational flexibility and loyalty to command structures among Nigerian soldiers, characteristics that remain part of the army’s professional ethos.
Recruitment Practices and Regional Composition
Colonial recruitment policies were influenced by regional considerations, leading to a higher representation of northern communities in the Nigerian Regiment. Soldiers from different regions were trained under British command, fostering a culture of discipline, hierarchy, and obedience. This early recruitment system established patterns that influenced the composition and internal dynamics of the army even after independence.
Training, Leadership, and Officer Development
Initially, British officers held the majority of senior positions, while African soldiers served as enlisted personnel or non-commissioned officers. Training followed British military standards, including drill, discipline, leadership, and tactical instruction. By the late 1940s, Nigerian soldiers began receiving commissions, marking the transition toward indigenous leadership. Officers trained in Nigerian institutions and British military academies established professional norms that guided the Nigerian Army after independence, ensuring continuity and organizational cohesion.
Colonial Operations and Internal Security Roles
Under colonial rule, the Nigerian Regiment and other units of the West African Frontier Force were engaged in internal security operations and imperial campaigns. They suppressed uprisings such as the Bussa Rebellion of 1915, ensured compliance with colonial taxation, and maintained order across various protectorate regions. This dual function as both a policing and military force reinforced operational discipline and responsiveness to command, traits that persisted in the independent army.
Transition to Independence and Nigerianisation
During the 1950s, as Nigeria approached independence, the process of Nigerianisation gradually replaced British officers with Nigerian commanders. This culminated in the formation of the independent Nigerian Army in 1960. Despite the change in leadership, the army retained British-derived organisational structures, rank systems, and training methodologies. These foundations allowed the Nigerian Army to develop a professional identity while maintaining continuity with its historical roots.
Enduring Legacy of British Military Traditions
British colonial military traditions continue to shape the Nigerian Army in multiple ways. Rank hierarchies and command systems reflect British influence, while drill, discipline, and professional standards follow historical norms. Early Nigerian officers trained under British systems set the tone for subsequent generations, and the army’s dual role in national security and internal stability traces back to colonial practices. This legacy highlights the long-lasting impact of British military structures on Nigeria’s armed forces.
Conclusion: Understanding the Institutional Heritage
The development of the Nigerian Army from colonial forces into a modern military institution demonstrates the importance of historical continuity in shaping organisational culture. Early recruitment patterns, officer training, operational roles, and structural organisation all reflect British military influence. Tracing this history provides insight into the army’s professional identity, discipline, and operational effectiveness, showing how institutional legacies continue to shape Nigeria’s soldiers today.
Author’s Note
This article demonstrates how British colonial military traditions formed the foundation of the Nigerian Army, influencing recruitment, training, operational roles, and officer development from the 19th century to independence. Readers are shown how historical continuity shaped the army’s professional culture, organisational structure, and operational ethos, providing insight into the forces that guide Nigerian soldiers in modern times. The legacy of colonial structures explains both the strengths and institutional characteristics of the Nigerian Army, and understanding this history is essential for appreciating its contemporary role.
References
Nigerian Army – Ministry of Defence. Official history of the Nigerian Army’s origin and structure. Historical documentation on the Nigeria Regiment and West African Frontier Force. E.C. Ejiogu, Colonial Army Recruitment Patterns and Post-Colonial Military Coups d’État in Africa: The Case of Nigeria. Officer commissioning history and early Nigerian officers. Bussa Rebellion historical records and WAFF operations.
News
Truth now speaking for itself – Presidency on reports IPOB behind Christian genocide claims
The Presidency has insisted that the long-debated claim of Christian genocide in Nigeria was falsely originated by members of the Indigenous People of Biafra, IPOB.
A report published earlier this month by the New York Times had accused Emeka Umeagbalasi, a trader and leader of an Onitsha-based NGO, Intersociety, of masterminding the genocide claim that prompted the action of the US President Donald Trump and some lawmakers.
Reacting to the report, President Bola Tinubu’s Special Adviser on Policy Communication, Daniel Bwala, said the fact are beginning to emerge.
In a statement on his official X handle on Tuesday, Bwala recalled a series of interviews where he declared that IPOB was behind the narrative.
He said, “I said it early, and I said it clearly.
In August 2025, during my first interview on TVC, I warned that the so-called “Christian Genocide” narrative was a deliberate hoax, pushed by IPOB.
“This was long before my media engagements and advocacy tours across the US, France, and the UK, where I consistently presented facts to counter misinformation being fed to the international community.
“Today, the truth is speaking for itself. The New York Times has traced this false narrative to claims linked to Emeka Umeagbalasi, exposing how conjecture and bias were amplified as “reports.” Facts are stubborn.
“Let it be known to all that these formed the basis upon which the US Senators and congressmen formed their opinion and convinced the POTUS to designate Nigeria as a Country of Particular Concern
“Propaganda may travel fast, but the truth always catches up.”
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GOVERNOR FUBARA APPOINTS COUNCIL MEMBERS FOR KEN SARO-WIWA POLYTECHNIC BORI
