A. Expectations from the varied experiences of Defence Minister Christopher Garwin Musa

Ahead of his confirmation by the Senate, speculation is rife in the media about the policy direction and plans of the new defence minister. An uncommon strand interrogates his links to agriculture, General C.G. Musa’s extensive experience as Managing Director of the Nigerian Army Farms and Ranches Limited (NAFARL) is likely to influence his approach as Defence Minister, offering a practical perspective that directly links food security, economic stability, and conflict resolution to national security.

He said, “Starting with Abuja, we want this to serve as a pilot for the ranches. And since Abuja is the FCT, it’s easier for everyone to come together and see that ranching is viable and a worthwhile alternative. Ranching provides an option with a pasture full of well-maintained, nutritious grass so that the animals have better feeding. They don’t have to travel long distances, and because you’re keeping them in an enclosed area and caring for them, there’s no need for them to enter anyone’s farm. So you will find your animals are very healthy because you have veterinary doctors to look after them, and they are also well-fed and properly cared for according to international standards.”

Musa, as Chief of Defence Staff, recommended fencing Nigeria’s borders with Cameroon (1900 km) and the Niger Republic (1400 km). The Senate interviewed him on 3 December.

The angles under agriculture are:

1. Ranching as Conflict Mitigation.

Proactive, Non-Kinetic Security: Viewing security beyond just military engagement to address root causes of conflict.
Key policy implications include championing ranching initiatives and land-use policies in volatile regions to reduce farmer-herder clashes.

2. Logistics & Resource Management.

Efficiency in Defence Logistics: Applying principles of large-scale production and supply chain management to military logistics. Potential policy implications include driving reforms in procurement, maintenance, and supply for the armed forces, especially in remote theatres of operation.

3. Food Security for Troops.

Operational Readiness & Morale: Deep understanding that a well-fed force is more effective and motivated.
Prioritising improved feeding and welfare programs for personnel on the frontlines.

4. Commercial Viability & Revenue.

Economic Dimensions of Security: Viewing defence institutions as potential contributors to national economic resilience.
Could result in defence establishments exploring legitimate commercial ventures to boost internal revenue and reduce budgetary strain.

Deep Dive on Key Policy Directions

Building on the framework above, here’s how these influences might shape concrete policies:

• The “Soft Power” of Agriculture in Conflict Zones: His NAFARL work was explicitly designed to offer a “better alternative” to open grazing. As Minister, he could champion “Agriculture for Peace” programmes in post-conflict areas. Deploying Army engineering units to build water holes and grazing reserves could be part of a comprehensive strategy to win local support and undercut recruitment by armed groups.

• A Resource Manager’s Approach to Defence: Managing a large agricultural enterprise demands careful planning. This approach could facilitate a data-driven review of defence assets and expenditure, aiming to eliminate waste, enhance maintenance culture (for vehicles and equipment), and guarantee supplies consistently reach troops in the field.

• Morale as a Centre of Gravity: His statement that “a soldier… marches on his stomach” reflects a fundamental truth. Expect a focus on the welfare and “manpower” aspect of security, advocating for better feeding, timely payment of allowances, and improved housing for personnel and their families.

Read also: Social Listening 3 December 2025

The Integrated Security Mindset

Ultimately, General Musa’s agricultural experience highlights an integrated security mindset. He is likely to view national defence not just as a military task but as a comprehensive challenge, where economic hardship and resource competition are seen as direct threats to stability. His policies may therefore aim for greater cooperation between the Defence Ministry and other sectors such as Agriculture, Water Resources, and National Planning.

This background suggests a Defence Minister who understands that lasting security is built not only on the battlefield but also on well-managed resources, economic opportunity, and full stomachs—both for soldiers and civilians.

B. Akwa Ibom debates the ban on masquerades.

Citing the use of masquerades to “terrorise people”, Governor Umo Eno of Akwa Ibom State announced a statewide ban on masquerade street displays on 1 December. This decision prompted police enforcement and ignited a debate over its cultural and legal implications.
The proscription, effective December 1, bans all masquerade displays in public streets across the state. However, cultural performances at official events, such as the Christmas festival, are exempt from the ban.

The governor cited the use of masquerades to “terrorise people,” extort money, terrify citizens, and create chaos. Police also report criminal acts such as assault, illegal firearms possession, and drug peddling under the pretence of tradition.

Umo Eno directed the police to arrest and prosecute culprits. Confirmed at least one arrest (David Effiong) for causing disturbances during a masquerade event.

However, critics argue that a blanket ban lacks a clear legal basis in criminal law and suppresses the Ekpo masquerade, an essential aspect of cultural heritage. They recommend regulating misconduct instead.

The Core of the Debate

The ban stands at a crossroads of security, law, and tradition, prompting considerable debate.

• Security versus Culture: The government presents it as a public safety measure to prevent crimes and intimidation. Opponents perceive it as a heavy-handed suppression of a treasured cultural tradition that reflects community history and identity.

• Legal Authority: A key criticism is that merely masquerading is not a crime under Nigerian criminal law. Legal analysis indicates that arrests are only justified if specific offences such as assault or extortion are committed.

The Ekpo Masquerade Tradition

Ekpo is a deep-rooted masquerade tradition of the Ibibio, Annang, and Efik peoples of southern Nigeria, particularly in present-day Akwa Ibom State.
Historically recorded as early as 1710, the tradition is central to the region’s cultural identity.
Here are its key aspects:

• Meaning and Purpose: The word “Ekpo” means “spirit” or “ghost.” The masquerade originally symbolised ancestral spirits returning to the living world. Today, while still a cultural mainstay, it is generally recognised as a performance by people in costume.

• Types and Significance: The masks are classified into two main types.
o Grotesque masks: Designed to be fearsome, used by dangerous ancestral spirit masquerades during secret cult festivities.
o Beautiful masks: Simpler, human-like masks often worn by young boys, associated with blessings and fertility during festivals and Christmas celebrations.

• Contemporary Role: Ekpo remains a central part of festivals in towns like Ikot Ekpene and Etim Ekpo. It is a significant cultural attraction during the Christmas season, acting as an emotional link for the diaspora community. Critics of the ban argue it suppresses this intangible heritage and diminishes the cultural significance of these celebrations. Some mention the governor’s Pentecostal Christianity.
The Legal Debate on the Governor’s Authority

Argument against the ban’s legal basis

1. A verbal directive is not law: A governor’s public pronouncement does not automatically become law. In a democracy, laws must be debated and passed by the legislature (House of Assembly) and ratified.

2. No law criminalises masquerading itself: Nigerian criminal law (Criminal/Penal Code) does not classify appearing as a masquerade as a crime. Arrests must be based on specific offences such as assault, extortion, or property destruction.

3. Constitutional and International Obligations: Opponents cite Section 21 of the Nigerian Constitution, which mandates the state to preserve culture, and international instruments such as the African Charter and UNESCO conventions that protect cultural heritage.
The case for the ban

1. Executive Power for Public Safety: The governor, as the Chief Security Officer (CSO) of the state, has the authority to issue directives to uphold public order and safety. Supporters compare this to COVID-19 restrictions, which were initially enforced through executive orders.

2. Enforcing the Ban as a Directive: The police are implementing the governor’s explicit order. They contend that the ban is a necessary measure because individuals have exploited the tradition’s guise to commit crimes such as intimidation and violence.

3. Balancing Culture and Public Order: The government claims it is “promoting culture” but will not permit “tradition” that incites public terror and chaos. It presents the ban as targeting street displays rather than all cultural performances.

C. Buzz around Samuel Chukwueze

Super Eagles striker Samuel Chukwueze trended at the weekend for scoring two goals against Manchester City in the English Premier League. His club, Fulham, lost 4-5, but his performance stirred buzz.

Pep Guardiola was seen joking around with Samuel Chukwueze, even though the winger’s two goals made City’s 5–4 win a nervy one. Guardiola surely breathed a sigh of relief after that tense ending.