• Akpabio Praises Governor Otti, Invites Him to Join APC for 'More Praise'

    Senate President Godswill Akpabio has commended Abia State Governor, Dr. Alex Otti, for his leadership, particularly in celebrating Senator Enyinnaya Abaribe's 70th birthday. Speaking at the event organized by the Abia State Government, Akpabio described Otti as a leader whose generosity and governance style have positively impacted the people of Abia.

    The Senate President lauded Otti for setting aside political differences to honor Abaribe, stating that the move demonstrated political maturity and had endeared him to the people of Abia South. Akpabio acknowledged Otti's growing influence, emphasizing that his ability to unite different political interests was commendable.

    However, his remarks took a political turn when he hinted that Otti would receive even greater recognition if he joined the ruling All Progressives Congress (APC). "The day you join the APC, you will hear my full praise and see how I will celebrate you," Akpabio remarked, suggesting that political alignment could enhance Otti’s standing at the national level.

    Otti, a former banker turned politician, secured the Abia governorship under the Labour Party (LP) and has been praised for his governance style. While he has not indicated any plans to switch parties, Akpabio's statement highlights ongoing efforts by the APC to woo influential opposition leaders into its fold.
    Akpabio Praises Governor Otti, Invites Him to Join APC for 'More Praise' Senate President Godswill Akpabio has commended Abia State Governor, Dr. Alex Otti, for his leadership, particularly in celebrating Senator Enyinnaya Abaribe's 70th birthday. Speaking at the event organized by the Abia State Government, Akpabio described Otti as a leader whose generosity and governance style have positively impacted the people of Abia. The Senate President lauded Otti for setting aside political differences to honor Abaribe, stating that the move demonstrated political maturity and had endeared him to the people of Abia South. Akpabio acknowledged Otti's growing influence, emphasizing that his ability to unite different political interests was commendable. However, his remarks took a political turn when he hinted that Otti would receive even greater recognition if he joined the ruling All Progressives Congress (APC). "The day you join the APC, you will hear my full praise and see how I will celebrate you," Akpabio remarked, suggesting that political alignment could enhance Otti’s standing at the national level. Otti, a former banker turned politician, secured the Abia governorship under the Labour Party (LP) and has been praised for his governance style. While he has not indicated any plans to switch parties, Akpabio's statement highlights ongoing efforts by the APC to woo influential opposition leaders into its fold.
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  • the framework of ideas and practices
    Fertility of agriculture, of edible animals, and of the human population was a paramount factor in the life and religion of the ancient Middle East. The forms that the fertility rites assumed varied from region to region, depending on climate and geography. Rain and dew were all-important in Canaan but of little significance in Egypt. In both areas water was crucial, but the source of the life-giving water was entirely different. The agricultural year varied in the two regions. In Egypt the year was divided into three seasons: inundation, sowing, and harvest. In Canaan there were two seasons: the winter, characterized by rain

    The population desired the normal pattern of times and seasons, so that “seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease” (Genesis 8:22). But since the seasonal pattern is not dependable, the need for order evoked a system of cycles, notably the sabbatical, or seven-year, cycle. The sabbatical year was the seventh year, and the jubilee year followed seven sabbatical cycles. This was a pervasive system in the ancient Middle East. A Ugaritic liturgical text specially designed for this phenomenon aims at terminating a sabbatical cycle of privation and ushering in one of fertility by celebrating the birth and triumphal entrance of the deities Shahar (“Dawn”) and Shalim (“Dusk”), whose advent brings an abundance of food and wine.

    Related Topics: Mesopotamian religion ancient Egyptian religion ancient Iranian religion Syrian and Palestinian religion Anatolian religion
    It was only natural that fertility rites should include sexual myths that were acted out dramatically. The Ugaritic text just alluded to describes El, the head of the pantheon, copulating with two human women. This has echoes in Hosea and Ezekiel where God, as in the Canaanite literary tradition, is referred to as having a love affair with two women, symbolizing Judah and Israel. The Hebrews, however, eventually eliminated sex from their official theology as well as from their religious practices. Up to the time of King Josiah’s reform (621 bc) there was a women’s cult of Asherah (under qedeshim auspices [consecrated for fertility practices], according to 2 Kings 23:7) in the Jerusalem Temple, alongside the male cult of Yahweh. Asherah’s devotees considered her the chief wife of Yahweh, even as she was the wife of El, head of the Canaanite pantheon, for in the Bible El is identified with Yahweh. But Josiah eliminated the cult of Asherah, and official Judaism has since then left no place for other gods, which meant the elimination of every goddess. Popular religion, to be sure, persisted in the female fertility principle until the destruction of the Temple in 586 bc. In Judaean excavations Astarte figurines were found in private homes down to that time. Further purification of the Hebrew religion, which was intensified by the catastrophe of 586, put an end to the practice of pagan fertility rites, including the use of goddess figurines. Without goddesses there could be no sexual activity in the pantheon, and thus Judaism has developed without a divine mother figure.

    The ancient Middle East made a place for homosexuality and bestiality in its myths and rites. In the Asherah cult the qedeshim priests had a reputation for homosexual practices, even as the qedeshot priestesses for prostitution. Israel eventually banned both the qedeshim and qedeshot, while in Ugarit the qedeshim and kohanim were priestly guilds in equally good standing. Baal is portrayed in Ugaritic mythology as impregnating a heifer to sire the young bull god. The biblical book of Leviticus (18:22–27) bans homosexuality and bestiality expressly because the Canaanite population had been practicing those rites, which the Hebrews rejected as abominations.

    Phoenician/Punic sites include an area called the tophet that contains large numbers of infant burials. One explanation of the tophet is that it reflects a major aspect of a fertility cult in which the first-born child belonged to the deity. The deity rewarded the parents who had sacrificed their child with future fertility. In the Hebrew Bible, just as the firstfruits of the harvest belong to God, so do the first-born of the people and their domestic animals (Exodus 13:1, 12–13, 15).

    The actual cases in the literature do not always specify infant sacrifice. The Bible describes how King Mesha of Moab sacrificed his crown prince to avert a military disaster (2 Kings 3:27). King Ahaz of Judah sacrificed his son in pagan fashion (2 Kings 16:3). King Manasseh of Judah sacrificed his sons by fire (2 Chronicles 33:6), filling Jerusalem with innocent blood.

    The Jewish practice of redeeming a first-born son at the age of one month (Numbers 18:16–17) appears to be a milder substitute for the practice of child sacrifice. Another alternative to sacrificing a child was to dedicate it to the service of God. Hannah, by fulfilling her vow to dedicate her first-born, Samuel, to God’s service (1 Samuel 1:27–28) was rewarded by the birth of five other children whom she and her husband could keep for themselves (1 Samuel 2:20–21).

    According to ancient views, the myth came first, and the rite imitated or reenacted it. This sequence, however, is not necessarily the order in which religion develops. Rites can be very tenacious, and when the origin of a rite has been forgotten, a myth has often been invented to explain it.

    Types of religious organization and authority
    Religion occurs at different levels of society: personal, familial, local, national, and international. At the personal and international extremes there is need for but little organization. And yet in religion, as the people of the ancient Middle East saw it, there was a progression from one stage to the next. In the early myths of Genesis, God and Noah have direct personal relations. This leads to a covenant between God and all who went out of the ark: birds and beasts as well as mankind (Genesis 9:9–10). Through the sons of Noah and their descendants, who form the nations of the world (Genesis 10), there is a theoretical progress to international religion. This scheme of the relations between God and mankind, from the personal to the universal level, mirrors the historical record of religion. Judaism (followed later by Christianity and Islām) traces “the Religion” back to Abraham, who had personal and direct relations with God, as was customary in the ancient Middle Eastern milieu. Abraham’s intimacy with God is similar to the intimacy between Odysseus and the Greek goddess Athena. The next step is a covenant between a particular deity and a particular person, binding the two together in a contractual relationship for all eternity from generation to generation. Such covenants were not rare; the Hittite King Hattusilis III made such a covenant with Ishtar. Abraham’s covenant is unique simply because it was the only one destined to last in history.

    The descendants of able men who established a dynasty or tradition would worship the God of their father, or fathers, and adhere to the original covenant. Genesis 31 portrays Jacob and Laban swearing by their respective ancestral gods: Jacob by the god(s) of Abraham and Laban by the god(s) of Nahor. Once a group expanded into a federation of clans or tribes, religious organization became necessary. A central shrine (such as the one at Shiloh in Israel) for amphictyonic (religious confederational) pilgrimage festivals required a professional priesthood and other religious personnel to take care of sacrifices, give oracular guidance, interpret dreams and omens, as well as to provide instruction. In an amphictyony of 12 tribes, each tribe could render federal service for religious and secular purposes, one month each year. A special tribe (such as the Levites in Israel, or the Magians in Iran) could be dedicated full-time to cultic duties.
    the framework of ideas and practices Fertility of agriculture, of edible animals, and of the human population was a paramount factor in the life and religion of the ancient Middle East. The forms that the fertility rites assumed varied from region to region, depending on climate and geography. Rain and dew were all-important in Canaan but of little significance in Egypt. In both areas water was crucial, but the source of the life-giving water was entirely different. The agricultural year varied in the two regions. In Egypt the year was divided into three seasons: inundation, sowing, and harvest. In Canaan there were two seasons: the winter, characterized by rain The population desired the normal pattern of times and seasons, so that “seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease” (Genesis 8:22). But since the seasonal pattern is not dependable, the need for order evoked a system of cycles, notably the sabbatical, or seven-year, cycle. The sabbatical year was the seventh year, and the jubilee year followed seven sabbatical cycles. This was a pervasive system in the ancient Middle East. A Ugaritic liturgical text specially designed for this phenomenon aims at terminating a sabbatical cycle of privation and ushering in one of fertility by celebrating the birth and triumphal entrance of the deities Shahar (“Dawn”) and Shalim (“Dusk”), whose advent brings an abundance of food and wine. Related Topics: Mesopotamian religion ancient Egyptian religion ancient Iranian religion Syrian and Palestinian religion Anatolian religion It was only natural that fertility rites should include sexual myths that were acted out dramatically. The Ugaritic text just alluded to describes El, the head of the pantheon, copulating with two human women. This has echoes in Hosea and Ezekiel where God, as in the Canaanite literary tradition, is referred to as having a love affair with two women, symbolizing Judah and Israel. The Hebrews, however, eventually eliminated sex from their official theology as well as from their religious practices. Up to the time of King Josiah’s reform (621 bc) there was a women’s cult of Asherah (under qedeshim auspices [consecrated for fertility practices], according to 2 Kings 23:7) in the Jerusalem Temple, alongside the male cult of Yahweh. Asherah’s devotees considered her the chief wife of Yahweh, even as she was the wife of El, head of the Canaanite pantheon, for in the Bible El is identified with Yahweh. But Josiah eliminated the cult of Asherah, and official Judaism has since then left no place for other gods, which meant the elimination of every goddess. Popular religion, to be sure, persisted in the female fertility principle until the destruction of the Temple in 586 bc. In Judaean excavations Astarte figurines were found in private homes down to that time. Further purification of the Hebrew religion, which was intensified by the catastrophe of 586, put an end to the practice of pagan fertility rites, including the use of goddess figurines. Without goddesses there could be no sexual activity in the pantheon, and thus Judaism has developed without a divine mother figure. The ancient Middle East made a place for homosexuality and bestiality in its myths and rites. In the Asherah cult the qedeshim priests had a reputation for homosexual practices, even as the qedeshot priestesses for prostitution. Israel eventually banned both the qedeshim and qedeshot, while in Ugarit the qedeshim and kohanim were priestly guilds in equally good standing. Baal is portrayed in Ugaritic mythology as impregnating a heifer to sire the young bull god. The biblical book of Leviticus (18:22–27) bans homosexuality and bestiality expressly because the Canaanite population had been practicing those rites, which the Hebrews rejected as abominations. Phoenician/Punic sites include an area called the tophet that contains large numbers of infant burials. One explanation of the tophet is that it reflects a major aspect of a fertility cult in which the first-born child belonged to the deity. The deity rewarded the parents who had sacrificed their child with future fertility. In the Hebrew Bible, just as the firstfruits of the harvest belong to God, so do the first-born of the people and their domestic animals (Exodus 13:1, 12–13, 15). The actual cases in the literature do not always specify infant sacrifice. The Bible describes how King Mesha of Moab sacrificed his crown prince to avert a military disaster (2 Kings 3:27). King Ahaz of Judah sacrificed his son in pagan fashion (2 Kings 16:3). King Manasseh of Judah sacrificed his sons by fire (2 Chronicles 33:6), filling Jerusalem with innocent blood. The Jewish practice of redeeming a first-born son at the age of one month (Numbers 18:16–17) appears to be a milder substitute for the practice of child sacrifice. Another alternative to sacrificing a child was to dedicate it to the service of God. Hannah, by fulfilling her vow to dedicate her first-born, Samuel, to God’s service (1 Samuel 1:27–28) was rewarded by the birth of five other children whom she and her husband could keep for themselves (1 Samuel 2:20–21). According to ancient views, the myth came first, and the rite imitated or reenacted it. This sequence, however, is not necessarily the order in which religion develops. Rites can be very tenacious, and when the origin of a rite has been forgotten, a myth has often been invented to explain it. Types of religious organization and authority Religion occurs at different levels of society: personal, familial, local, national, and international. At the personal and international extremes there is need for but little organization. And yet in religion, as the people of the ancient Middle East saw it, there was a progression from one stage to the next. In the early myths of Genesis, God and Noah have direct personal relations. This leads to a covenant between God and all who went out of the ark: birds and beasts as well as mankind (Genesis 9:9–10). Through the sons of Noah and their descendants, who form the nations of the world (Genesis 10), there is a theoretical progress to international religion. This scheme of the relations between God and mankind, from the personal to the universal level, mirrors the historical record of religion. Judaism (followed later by Christianity and Islām) traces “the Religion” back to Abraham, who had personal and direct relations with God, as was customary in the ancient Middle Eastern milieu. Abraham’s intimacy with God is similar to the intimacy between Odysseus and the Greek goddess Athena. The next step is a covenant between a particular deity and a particular person, binding the two together in a contractual relationship for all eternity from generation to generation. Such covenants were not rare; the Hittite King Hattusilis III made such a covenant with Ishtar. Abraham’s covenant is unique simply because it was the only one destined to last in history. The descendants of able men who established a dynasty or tradition would worship the God of their father, or fathers, and adhere to the original covenant. Genesis 31 portrays Jacob and Laban swearing by their respective ancestral gods: Jacob by the god(s) of Abraham and Laban by the god(s) of Nahor. Once a group expanded into a federation of clans or tribes, religious organization became necessary. A central shrine (such as the one at Shiloh in Israel) for amphictyonic (religious confederational) pilgrimage festivals required a professional priesthood and other religious personnel to take care of sacrifices, give oracular guidance, interpret dreams and omens, as well as to provide instruction. In an amphictyony of 12 tribes, each tribe could render federal service for religious and secular purposes, one month each year. A special tribe (such as the Levites in Israel, or the Magians in Iran) could be dedicated full-time to cultic duties.
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    Nature: the framework of ideas and practices
    Fertility of agriculture, of edible animals, and of the human population was a paramount factor in the life and religion of the ancient Middle East. The forms that the fertility rites assumed varied from region to region, depending on climate and geography. Rain and dew were all-important in Canaan but of little significance in Egypt. In both areas water was crucial, but the source of the life-giving water was entirely different. The agricultural year varied in the two regions. In Egypt the year was divided into three seasons: inundation, sowing, and harvest. In Canaan there were two seasons: the winter, characterized by rainfall, and the summer, characterized by dew. The year was punctuated by different agricultural activities, as is indicated in the Gezer Calendar, in which all 12 months are accounted for as times of profitable agricultural activity, with harvests in the rainless summer as well as in the green winter. Anxiety was caused by the uncertainty of rain in the rainy season and of dew in its season. All of the regions of the ancient Middle East schematized the blessing of good years and the threat of bad years in terms of seven-year cycles. A Mesopotamian text illustrating this is the Gilgamesh epic (8:101–113), in which the slaying of the hero Gilgamesh would initiate seven lean years. At Ugarit the slaying of the hero Aqhat evokes a curse depriving the land of rain and dew for seven (or, climactically, eight) years. The seven lean and seven fat years in the biblical story of Joseph in Egypt reflect the same system. In Egypt, of course, rain and dew are out of the picture; instead, generous Nile risings mean prosperity; inadequate risings in the season of inundation spells misery. A text of the Ptolemaic period (4th–1st century bc), purporting to record events of the Pyramid age, tells of seven lean years in the reign of Djoser (3rd dynasty; i.e., c. 2650–c. 2575 bc). The pharaoh appealed to the gods, who responded by restoring an abundant flow of the Nile.

    The population desired the normal pattern of times and seasons, so that “seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease” (Genesis 8:22). But since the seasonal pattern is not dependable, the need for order evoked a system of cycles, notably the sabbatical, or seven-year, cycle. The sabbatical year was the seventh year, and the jubilee year followed seven sabbatical cycles. This was a pervasive system in the ancient Middle East. A Ugaritic liturgical text specially designed for this phenomenon aims at terminating a sabbatical cycle of privation and ushering in one of fertility by celebrating the birth and triumphal entrance of the deities Shahar (“Dawn”) and Shalim (“Dusk”), whose advent brings an abundance of food and wine.

    Related Topics: Mesopotamian religion ancient Egyptian religion ancient Iranian religion Syrian and Palestinian religion Anatolian religion
    It was only natural that fertility rites should include sexual myths that were acted out dramatically. The Ugaritic text just alluded to describes El, the head of the pantheon, copulating with two human women. This has echoes in Hosea and Ezekiel where God, as in the Canaanite literary tradition, is referred to as having a love affair with two women, symbolizing Judah and Israel. The Hebrews, however, eventually eliminated sex from their official theology as well as from their religious practices. Up to the time of King Josiah’s reform (621 bc) there was a women’s cult of Asherah (under qedeshim auspices [consecrated for fertility practices], according to 2 Kings 23:7) in the Jerusalem Temple, alongside the male cult of Yahweh. Asherah’s devotees considered her the chief wife of Yahweh, even as she was the wife of El, head of the Canaanite pantheon, for in the Bible El is identified with Yahweh. But Josiah eliminated the cult of Asherah, and official Judaism has since then left no place for other gods, which meant the elimination of every goddess. Popular religion, to be sure, persisted in the female fertility principle until the destruction of the Temple in 586 bc. In Judaean excavations Astarte figurines were found in private homes down to that time. Further purification of the Hebrew religion, which was intensified by the catastrophe of 586, put an end to the practice of pagan fertility rites, including the use of goddess figurines. Without goddesses there could be no sexual activity in the pantheon, and thus Judaism has developed without a divine mother figure.

    The ancient Middle East made a place for homosexuality and bestiality in its myths and rites. In the Asherah cult the qedeshim priests had a reputation for homosexual practices, even as the qedeshot priestesses for prostitution. Israel eventually banned both the qedeshim and qedeshot, while in Ugarit the qedeshim and kohanim were priestly guilds in equally good standing. Baal is portrayed in Ugaritic mythology as impregnating a heifer to sire the young bull god. The biblical book of Leviticus (18:22–27) bans homosexuality and bestiality expressly because the Canaanite population had been practicing those rites, which the Hebrews rejected as abominations.

    Phoenician/Punic sites include an area called the tophet that contains large numbers of infant burials. One explanation of the tophet is that it reflects a major aspect of a fertility cult in which the first-born child belonged to the deity. The deity rewarded the parents who had sacrificed their child with future fertility. In the Hebrew Bible, just as the firstfruits of the harvest belong to God, so do the first-born of the people and their domestic animals (Exodus 13:1, 12–13, 15).

    The actual cases in the literature do not always specify infant sacrifice. The Bible describes how King Mesha of Moab sacrificed his crown prince to avert a military disaster (2 Kings 3:27). King Ahaz of Judah sacrificed his son in pagan fashion (2 Kings 16:3). King Manasseh of Judah sacrificed his sons by fire (2 Chronicles 33:6), filling Jerusalem with innocent blood.

    The Jewish practice of redeeming a first-born son at the age of one month (Numbers 18:16–17) appears to be a milder substitute for the practice of child sacrifice. Another alternative to sacrificing a child was to dedicate it to the service of God. Hannah, by fulfilling her vow to dedicate her first-born, Samuel, to God’s service (1 Samuel 1:27–28) was rewarded by the birth of five other children whom she and her husband could keep for themselves (1 Samuel 2:20–21).

    According to ancient views, the myth came first, and the rite imitated or reenacted it. This sequence, however, is not necessarily the order in which religion develops. Rites can be very tenacious, and when the origin of a rite has been forgotten, a myth has often been invented to explain it.

    Types of religious organization and authority
    Religion occurs at different levels of society: personal, familial, local, national, and international. At the personal and international extremes there is need for but little organization. And yet in religion, as the people of the ancient Middle East saw it, there was a progression from one stage to the next. In the early myths of Genesis, God and Noah have direct personal relations. This leads to a covenant between God and all who went out of the ark: birds and beasts as well as mankind (Genesis 9:9–10). Through the sons of Noah and their descendants, who form the nations of the world (Genesis 10), there is a theoretical progress to international religion. This scheme of the relations between God and mankind, from the personal to the universal level, mirrors the historical record of religion. Judaism (followed later by Christianity and Islām) traces “the Religion” back to Abraham, who had personal and direct relations with God, as was customary in the ancient Middle Eastern milieu. Abraham’s intimacy with God is similar to the intimacy between Odysseus and the Greek goddess Athena. The next step is a covenant between a particular deity and a particular person, binding the two together in a contractual relationship for all eternity from generation to generation. Such covenants were not rare; the Hittite King Hattusilis III made such a covenant with Ishtar. Abraham’s covenant is unique simply because it was the only one destined to last in history.

    The descendants of able men who established a dynasty or tradition would worship the God of their father, or fathers, and adhere to the original covenant. Genesis 31 portrays Jacob and Laban swearing by their respective ancestral gods: Jacob by the god(s) of Abraham and Laban by the god(s) of Nahor. Once a group expanded into a federation of clans or tribes, religious organization became necessary. A central shrine (such as the one at Shiloh in Israel) for amphictyonic (religious confederational) pilgrimage festivals required a professional priesthood and other religious personnel to take care of sacrifices, give oracular guidance, interpret dreams and omens, as well as to provide instruction. In an amphictyony of 12 tribes, each tribe could render federal service for religious and secular purposes, one month each year. A special tribe (such as the Levites in Israel, or the Magians in Iran) could be dedicated full-time to cultic duties.
    Encyclopedia Britannica Ask the ChatbotGames & QuizzesHistory & SocietyScience & TechBiographiesAnimals & NatureGeography & TravelArts & CultureProConMoneyVideos Philosophy & Religion Ancient Religions & Mythology Religious practices and institutions inMiddle Eastern religion Written by Fact-checked by Article History Nature: the framework of ideas and practices Fertility of agriculture, of edible animals, and of the human population was a paramount factor in the life and religion of the ancient Middle East. The forms that the fertility rites assumed varied from region to region, depending on climate and geography. Rain and dew were all-important in Canaan but of little significance in Egypt. In both areas water was crucial, but the source of the life-giving water was entirely different. The agricultural year varied in the two regions. In Egypt the year was divided into three seasons: inundation, sowing, and harvest. In Canaan there were two seasons: the winter, characterized by rainfall, and the summer, characterized by dew. The year was punctuated by different agricultural activities, as is indicated in the Gezer Calendar, in which all 12 months are accounted for as times of profitable agricultural activity, with harvests in the rainless summer as well as in the green winter. Anxiety was caused by the uncertainty of rain in the rainy season and of dew in its season. All of the regions of the ancient Middle East schematized the blessing of good years and the threat of bad years in terms of seven-year cycles. A Mesopotamian text illustrating this is the Gilgamesh epic (8:101–113), in which the slaying of the hero Gilgamesh would initiate seven lean years. At Ugarit the slaying of the hero Aqhat evokes a curse depriving the land of rain and dew for seven (or, climactically, eight) years. The seven lean and seven fat years in the biblical story of Joseph in Egypt reflect the same system. In Egypt, of course, rain and dew are out of the picture; instead, generous Nile risings mean prosperity; inadequate risings in the season of inundation spells misery. A text of the Ptolemaic period (4th–1st century bc), purporting to record events of the Pyramid age, tells of seven lean years in the reign of Djoser (3rd dynasty; i.e., c. 2650–c. 2575 bc). The pharaoh appealed to the gods, who responded by restoring an abundant flow of the Nile. The population desired the normal pattern of times and seasons, so that “seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease” (Genesis 8:22). But since the seasonal pattern is not dependable, the need for order evoked a system of cycles, notably the sabbatical, or seven-year, cycle. The sabbatical year was the seventh year, and the jubilee year followed seven sabbatical cycles. This was a pervasive system in the ancient Middle East. A Ugaritic liturgical text specially designed for this phenomenon aims at terminating a sabbatical cycle of privation and ushering in one of fertility by celebrating the birth and triumphal entrance of the deities Shahar (“Dawn”) and Shalim (“Dusk”), whose advent brings an abundance of food and wine. Related Topics: Mesopotamian religion ancient Egyptian religion ancient Iranian religion Syrian and Palestinian religion Anatolian religion It was only natural that fertility rites should include sexual myths that were acted out dramatically. The Ugaritic text just alluded to describes El, the head of the pantheon, copulating with two human women. This has echoes in Hosea and Ezekiel where God, as in the Canaanite literary tradition, is referred to as having a love affair with two women, symbolizing Judah and Israel. The Hebrews, however, eventually eliminated sex from their official theology as well as from their religious practices. Up to the time of King Josiah’s reform (621 bc) there was a women’s cult of Asherah (under qedeshim auspices [consecrated for fertility practices], according to 2 Kings 23:7) in the Jerusalem Temple, alongside the male cult of Yahweh. Asherah’s devotees considered her the chief wife of Yahweh, even as she was the wife of El, head of the Canaanite pantheon, for in the Bible El is identified with Yahweh. But Josiah eliminated the cult of Asherah, and official Judaism has since then left no place for other gods, which meant the elimination of every goddess. Popular religion, to be sure, persisted in the female fertility principle until the destruction of the Temple in 586 bc. In Judaean excavations Astarte figurines were found in private homes down to that time. Further purification of the Hebrew religion, which was intensified by the catastrophe of 586, put an end to the practice of pagan fertility rites, including the use of goddess figurines. Without goddesses there could be no sexual activity in the pantheon, and thus Judaism has developed without a divine mother figure. The ancient Middle East made a place for homosexuality and bestiality in its myths and rites. In the Asherah cult the qedeshim priests had a reputation for homosexual practices, even as the qedeshot priestesses for prostitution. Israel eventually banned both the qedeshim and qedeshot, while in Ugarit the qedeshim and kohanim were priestly guilds in equally good standing. Baal is portrayed in Ugaritic mythology as impregnating a heifer to sire the young bull god. The biblical book of Leviticus (18:22–27) bans homosexuality and bestiality expressly because the Canaanite population had been practicing those rites, which the Hebrews rejected as abominations. Phoenician/Punic sites include an area called the tophet that contains large numbers of infant burials. One explanation of the tophet is that it reflects a major aspect of a fertility cult in which the first-born child belonged to the deity. The deity rewarded the parents who had sacrificed their child with future fertility. In the Hebrew Bible, just as the firstfruits of the harvest belong to God, so do the first-born of the people and their domestic animals (Exodus 13:1, 12–13, 15). The actual cases in the literature do not always specify infant sacrifice. The Bible describes how King Mesha of Moab sacrificed his crown prince to avert a military disaster (2 Kings 3:27). King Ahaz of Judah sacrificed his son in pagan fashion (2 Kings 16:3). King Manasseh of Judah sacrificed his sons by fire (2 Chronicles 33:6), filling Jerusalem with innocent blood. The Jewish practice of redeeming a first-born son at the age of one month (Numbers 18:16–17) appears to be a milder substitute for the practice of child sacrifice. Another alternative to sacrificing a child was to dedicate it to the service of God. Hannah, by fulfilling her vow to dedicate her first-born, Samuel, to God’s service (1 Samuel 1:27–28) was rewarded by the birth of five other children whom she and her husband could keep for themselves (1 Samuel 2:20–21). According to ancient views, the myth came first, and the rite imitated or reenacted it. This sequence, however, is not necessarily the order in which religion develops. Rites can be very tenacious, and when the origin of a rite has been forgotten, a myth has often been invented to explain it. Types of religious organization and authority Religion occurs at different levels of society: personal, familial, local, national, and international. At the personal and international extremes there is need for but little organization. And yet in religion, as the people of the ancient Middle East saw it, there was a progression from one stage to the next. In the early myths of Genesis, God and Noah have direct personal relations. This leads to a covenant between God and all who went out of the ark: birds and beasts as well as mankind (Genesis 9:9–10). Through the sons of Noah and their descendants, who form the nations of the world (Genesis 10), there is a theoretical progress to international religion. This scheme of the relations between God and mankind, from the personal to the universal level, mirrors the historical record of religion. Judaism (followed later by Christianity and Islām) traces “the Religion” back to Abraham, who had personal and direct relations with God, as was customary in the ancient Middle Eastern milieu. Abraham’s intimacy with God is similar to the intimacy between Odysseus and the Greek goddess Athena. The next step is a covenant between a particular deity and a particular person, binding the two together in a contractual relationship for all eternity from generation to generation. Such covenants were not rare; the Hittite King Hattusilis III made such a covenant with Ishtar. Abraham’s covenant is unique simply because it was the only one destined to last in history. The descendants of able men who established a dynasty or tradition would worship the God of their father, or fathers, and adhere to the original covenant. Genesis 31 portrays Jacob and Laban swearing by their respective ancestral gods: Jacob by the god(s) of Abraham and Laban by the god(s) of Nahor. Once a group expanded into a federation of clans or tribes, religious organization became necessary. A central shrine (such as the one at Shiloh in Israel) for amphictyonic (religious confederational) pilgrimage festivals required a professional priesthood and other religious personnel to take care of sacrifices, give oracular guidance, interpret dreams and omens, as well as to provide instruction. In an amphictyony of 12 tribes, each tribe could render federal service for religious and secular purposes, one month each year. A special tribe (such as the Levites in Israel, or the Magians in Iran) could be dedicated full-time to cultic duties.
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    Our team of travel experts will help you escape the uncharted horizon when it comes to Visa applications, Travel Insurance, Hotels booking, Travel advisory, Flight booking both Local and International tickets.

    @Dims Travels, You Find The Best Experience!
    Our team of travel experts will help you escape the uncharted horizon when it comes to Visa applications, Travel Insurance, Hotels booking, Travel advisory, Flight booking both Local and International tickets. @Dims Travels, You Find The Best Experience!
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  • *Nigeria reaffirms commitment to Global Economic Stability at G20 meeting*

    The Nation Newspaper
    February 28, 2025
    https://thenationonlineng.net/nigeria-reaffirms-commitment-to-global-economic-stability-at-g20-meeting/

    ........made this pledge during a meeting with international financial leaders at the G20 Finance Ministers and Central Bank Governors Meeting in Cape Town, South Africa.
    *-------------------------------*
    *The G20 consists of 20 member countries, including:*
    - Argentina
    - Australia
    - Brazil
    - Canada
    - China
    - France
    - Germany
    - India
    - Indonesia
    - Italy
    - Japan
    - Mexico
    - Russia
    - Saudi Arabia
    - South Africa
    - South Korea
    - Turkey
    - United Kingdom
    - United States
    - European Union (represented by the President of the European Commission and the President of the European Council)
    *Nigeria reaffirms commitment to Global Economic Stability at G20 meeting* The Nation Newspaper February 28, 2025 https://thenationonlineng.net/nigeria-reaffirms-commitment-to-global-economic-stability-at-g20-meeting/ ........made this pledge during a meeting with international financial leaders at the G20 Finance Ministers and Central Bank Governors Meeting in Cape Town, South Africa. *-------------------------------* *💥The G20 consists of 20 member countries, including:* - Argentina - Australia - Brazil - Canada - China - France - Germany - India - Indonesia - Italy - Japan - Mexico - Russia - Saudi Arabia - South Africa - South Korea - Turkey - United Kingdom - United States - European Union (represented by the President of the European Commission and the President of the European Council)
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  • *US Senate Banking Committee Hearing on the Framework of Digital Assets: A Comprehensive Overview*

    Published: February 27, 2025
    https://medium.com/roymavila/the-senate-banking-committee-hearing-on-the-framework-of-digital-assets-a-comprehensive-overview-a226cc22d1d3

    *LIVE VIDEO:* https://youtu.be/C7iZ2lgoKCY?si=pQ9cb01dOTBv-Wuo

    *STABLECOIN REGULATION:* Stablecoins were identified as a *key area for IMMEDIATE LEGISLATIVE ACTION.* Their potential was widely recognized to enhance financial inclusion, streamline payments, and strengthen the U.S. dollar’s status as the world’s reserve currency. However, concerns about AML compliance, privacy, and systemic risks must be addressed.

    *Market Structure and Jurisdictional Clarity:* The hearing highlighted the need for clear rules determining whether digital assets are securities or commodities. This clarity is essential for providing a predictable regulatory environment and ensuring market participants can operate confidently.

    Zim Masari, Chief Legal Officer at Lightspark: Masari focused on the potential of stablecoins to revolutionize payments by enabling instant, low-cost transactions. She stressed the importance of robust reserve requirements, redemption guarantees, and a competitive landscape for stablecoin issuers.

    Masari also highlighted the need for strong anti-money laundering (AML) and privacy protections to address risks associated with digital assets.

    Tim Massad, Former Chair of the CFTC: Massad provided a critical perspective on the Genius Act, arguing that it falls short in several areas, including reserve requirements, bankruptcy protections, and enforcement mechanisms. He called for stronger credential standards for stablecoin issuers and a dedicated resolution process to ensure consumers can quickly recover their funds in the event of an issuer’s failure. Massad also cautioned against rushing to rewrite securities laws, advocating for a phased approach to market structure legislation.

    *Key Themes and Takeaways*
    Consumer Protection: Witnesses and lawmakers AGREED that consumer protection must be at the heart of any regulatory framework. This includes ensuring transparency, safeguarding against fraud, and providing recourse for consumers during losses.

    *International Competitiveness:*
    The lack of regulatory clarity in the U.S. has driven innovation and investment offshore, with jurisdictions like the EU and UK taking the lead in establishing comprehensive frameworks. Witnesses urged Congress to act swiftly to reclaim the U.S.’s position as a global leader in digital assets.
    *🇺🇸US Senate Banking Committee Hearing on the Framework of Digital Assets: A Comprehensive Overview* Published: February 27, 2025 https://medium.com/roymavila/the-senate-banking-committee-hearing-on-the-framework-of-digital-assets-a-comprehensive-overview-a226cc22d1d3 *LIVE VIDEO:* https://youtu.be/C7iZ2lgoKCY?si=pQ9cb01dOTBv-Wuo *STABLECOIN REGULATION:* Stablecoins were identified as a *key area for IMMEDIATE LEGISLATIVE ACTION.* Their potential was widely recognized to enhance financial inclusion, streamline payments, and strengthen the U.S. dollar’s status as the world’s reserve currency. However, concerns about AML compliance, privacy, and systemic risks must be addressed. *Market Structure and Jurisdictional Clarity:* The hearing highlighted the need for clear rules determining whether digital assets are securities or commodities. This clarity is essential for providing a predictable regulatory environment and ensuring market participants can operate confidently. Zim Masari, Chief Legal Officer at Lightspark: Masari focused on the potential of stablecoins to revolutionize payments by enabling instant, low-cost transactions. She stressed the importance of robust reserve requirements, redemption guarantees, and a competitive landscape for stablecoin issuers. Masari also highlighted the need for strong anti-money laundering (AML) and privacy protections to address risks associated with digital assets. Tim Massad, Former Chair of the CFTC: Massad provided a critical perspective on the Genius Act, arguing that it falls short in several areas, including reserve requirements, bankruptcy protections, and enforcement mechanisms. He called for stronger credential standards for stablecoin issuers and a dedicated resolution process to ensure consumers can quickly recover their funds in the event of an issuer’s failure. Massad also cautioned against rushing to rewrite securities laws, advocating for a phased approach to market structure legislation. *Key Themes and Takeaways* Consumer Protection: Witnesses and lawmakers AGREED that consumer protection must be at the heart of any regulatory framework. This includes ensuring transparency, safeguarding against fraud, and providing recourse for consumers during losses. *International Competitiveness:* The lack of regulatory clarity in the U.S. has driven innovation and investment offshore, with jurisdictions like the EU and UK taking the lead in establishing comprehensive frameworks. Witnesses urged Congress to act swiftly to reclaim the U.S.’s position as a global leader in digital assets.
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  • Worship makes more sense when its backed by a knowing than when its backed by a feeding!

    Strive to know what God has done for you and you will enjoy worship better!

    #emosabamukong
    #christfamilyministriesinternational
    #intimacyconference
    Worship makes more sense when its backed by a knowing than when its backed by a feeding! Strive to know what God has done for you and you will enjoy worship better! #emosabamukong #christfamilyministriesinternational #intimacyconference
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  • PRESS RELEASE

    Makinde Drives Infrastructural Growth Five Years On - Oyelade

    One month after the Implementation of the ₦80,000 minimum wage in Oyo State, the Oyo State Executive Council has approved the immediate construction and rehabilitation of Schools across the State to provide a more conducive environment for Students and Teachers alike to fester educational development in Oyo State.

    In a statement issued by the Commissioner for Information and Orientation, Prince Dotun Oyelade, perimeter fencing, construction of toilet facilities, drilling of solar boreholes, installation of solar lights and procurement of furniture will form the main intervention of the State Government, involving 50 Contractors at a cost of ₦9,974,332.00 (Nine billion, nine hundred and seventy-four million, three hundred and thirty-two thousand naira).

    The Council, which sat last night, also approved the second phase upgrade of the Samuel Ladoke Akintola Airport.

    According to the Council, Governor Seyi Makinde is determined that the stipulated standard of the International Civil Aviation Organisation (ICAO) is conformed with.

    The second phase upgrade will cost ₦7,008,688.00 (Seven billion, eight million, six hundred and eighty-eight thousand naira).

    Governor Seyi Makinde had said at the flag-off of the airport last year that the State will not compromise the upgrade of the Samuel Ladoke Akintola Airport to International status and that all due diligence will be followed in this regard.

    Several Aviation Experts from the Federal Airports Authority Of Nigeria (FAAN) and the Nigerian Air Force, are members of the Airport Upgrade Committee.

    According to the Commissioner for Information, compensation of ₦2,399,428.00 (Two billion, three hundred and ninety-nine million, four hundred and twenty-eight thousand naira) has also been approved by the Council for the 32.2km Southeast segment of the Senator Rashidi Ladoja Circular road project.

    The Council also took a decision on the Sustainable Action for Economic Recovery (SAfER) phase two.

    The Council recalled that after the successful implementation of the first phase, which included intervention on transportation, food relief packages, food security, health insurance and Micro, Small & Medium Enterprises (MSME), it has therefore approved the phase two of SAfER, which will concentrate on the continued subsidy on transportation and healthcare, the cost of which is ₦2,000,588.00 (Two billion, five hundred and eighty-eight thousand naira).

    The Commissioner said that the Governor expressed his delight at the concept and the implementation of the first phase because the template of SAfER in Oyo State is not only more sustainable but more helpful to the masses at a time of need.

    The Council also approved the scope of work on the Asphaltic improvement of some roads in Ibadan metropolis at a cost of ₦1,000,700.00 (One billion, seven hundred thousand naira).

    The roads include: the NNPC/General Gas road, Anglican Church road off Kolapo Ishola junction and some others.

    E-signed:
    Prince Dotun Oyelade
    Honourable Commissioner for Information and Orientation
    Oyo State
    26th February, 2025
    PRESS RELEASE Makinde Drives Infrastructural Growth Five Years On - Oyelade One month after the Implementation of the ₦80,000 minimum wage in Oyo State, the Oyo State Executive Council has approved the immediate construction and rehabilitation of Schools across the State to provide a more conducive environment for Students and Teachers alike to fester educational development in Oyo State. In a statement issued by the Commissioner for Information and Orientation, Prince Dotun Oyelade, perimeter fencing, construction of toilet facilities, drilling of solar boreholes, installation of solar lights and procurement of furniture will form the main intervention of the State Government, involving 50 Contractors at a cost of ₦9,974,332.00 (Nine billion, nine hundred and seventy-four million, three hundred and thirty-two thousand naira). The Council, which sat last night, also approved the second phase upgrade of the Samuel Ladoke Akintola Airport. According to the Council, Governor Seyi Makinde is determined that the stipulated standard of the International Civil Aviation Organisation (ICAO) is conformed with. The second phase upgrade will cost ₦7,008,688.00 (Seven billion, eight million, six hundred and eighty-eight thousand naira). Governor Seyi Makinde had said at the flag-off of the airport last year that the State will not compromise the upgrade of the Samuel Ladoke Akintola Airport to International status and that all due diligence will be followed in this regard. Several Aviation Experts from the Federal Airports Authority Of Nigeria (FAAN) and the Nigerian Air Force, are members of the Airport Upgrade Committee. According to the Commissioner for Information, compensation of ₦2,399,428.00 (Two billion, three hundred and ninety-nine million, four hundred and twenty-eight thousand naira) has also been approved by the Council for the 32.2km Southeast segment of the Senator Rashidi Ladoja Circular road project. The Council also took a decision on the Sustainable Action for Economic Recovery (SAfER) phase two. The Council recalled that after the successful implementation of the first phase, which included intervention on transportation, food relief packages, food security, health insurance and Micro, Small & Medium Enterprises (MSME), it has therefore approved the phase two of SAfER, which will concentrate on the continued subsidy on transportation and healthcare, the cost of which is ₦2,000,588.00 (Two billion, five hundred and eighty-eight thousand naira). The Commissioner said that the Governor expressed his delight at the concept and the implementation of the first phase because the template of SAfER in Oyo State is not only more sustainable but more helpful to the masses at a time of need. The Council also approved the scope of work on the Asphaltic improvement of some roads in Ibadan metropolis at a cost of ₦1,000,700.00 (One billion, seven hundred thousand naira). The roads include: the NNPC/General Gas road, Anglican Church road off Kolapo Ishola junction and some others. E-signed: Prince Dotun Oyelade Honourable Commissioner for Information and Orientation Oyo State 26th February, 2025
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  • BREAKING: Police restore Obasa’s security details, Withdraw Meranda’s as ex-Lagos speaker set for return, per Daily Trust

    Hon. Mudashiru Ajayi Obasa who was impeached as speaker of the Lagos House of Assembly on January 13, 2025, is set to return as the new Speaker

    Obasa's security details has now been restored just as those of Hon. Mojisola Lasbat Meranda, have been withdrawn.

    Meranda was Obasa’s deputy before the impeachment. After his removal, the house unanimously elected Meranda, making her the first female to occupy the position in the history of the state.

    Though she’s yet to officially resign as the Speaker of the House, her fate was reportedly sealed over the weekend by key All Progressives Congress (APC) leaders who intervened in the crisis rocking the House of Assembly.

    Former National Chairman of APC, Chief Bisi Akande, former Governor of Osun State, Chief Olusegun Osoba, former Commissioner for Justice, Dr. Muiz Banire and members of the Governance Advisory Council (GAC) and some of the lawmakers had met over the weekend to find a resolution to the crisis.

    It was at the meeting that the fate of Meranda was sealed as she was reportedly asked to vacate her seat.

    There are indications that Obasa might return as the Speaker as following the resolutions reached by the leaders which largely favoured Obasa’s return.

    - Journalist KC
    BREAKING: Police restore Obasa’s security details, Withdraw Meranda’s as ex-Lagos speaker set for return, per Daily Trust Hon. Mudashiru Ajayi Obasa who was impeached as speaker of the Lagos House of Assembly on January 13, 2025, is set to return as the new Speaker Obasa's security details has now been restored just as those of Hon. Mojisola Lasbat Meranda, have been withdrawn. Meranda was Obasa’s deputy before the impeachment. After his removal, the house unanimously elected Meranda, making her the first female to occupy the position in the history of the state. Though she’s yet to officially resign as the Speaker of the House, her fate was reportedly sealed over the weekend by key All Progressives Congress (APC) leaders who intervened in the crisis rocking the House of Assembly. Former National Chairman of APC, Chief Bisi Akande, former Governor of Osun State, Chief Olusegun Osoba, former Commissioner for Justice, Dr. Muiz Banire and members of the Governance Advisory Council (GAC) and some of the lawmakers had met over the weekend to find a resolution to the crisis. It was at the meeting that the fate of Meranda was sealed as she was reportedly asked to vacate her seat. There are indications that Obasa might return as the Speaker as following the resolutions reached by the leaders which largely favoured Obasa’s return. - Journalist KC
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  • Breaking News: Buhari, Osinbajo, El-rufai others Absent as APC NEC Endorses Tinubu for 2027

    A noticeable absence of key founding members and former political officeholders of the All Progressives Congress (APC) at the party’s National Executive Committee (NEC) meeting on Wednesday in Abuja has fueled speculation over internal rifts within the ruling party.

    Among those absent were former President Muhammadu Buhari, his Vice, Prof. Yemi Osinbajo, as well as former governors such as Rotimi Amaechi (Rivers), Nasir El-Rufai (Kaduna), and Kayode Fayemi (Ekiti). Others missing included former Senate President Ahmed Lawan, former Speaker and current Chief of Staff to the President, Femi Gbajabiamila, and several other heavyweight party members.

    As statutory members of the NEC, their absence raised eyebrows, with many speculating it may be linked to their recent critical stances on the party and the administration.

    Tinubu's 2027 Re-election Bid Gains Momentum

    Despite the notable absences, President Bola Ahmed Tinubu’s re-election chances received a significant boost as members in attendance overwhelmingly endorsed him with chants of “no vacancy at Aso Rock.” The atmosphere at the party’s national secretariat was charged with support for Tinubu, as attendees sang the APC anthem “On Your Mandate We Shall Stand” upon his arrival.

    Smiling throughout the endorsement, Tinubu made no effort to stop the chants, further solidifying speculation that he may seek a second term in 2027.

    APC National Chairman Laments Party’s Financial Liabilities

    In his speech, APC National Chairman, Abdullahi Umar Ganduje, disclosed that the party inherited a staggering N8.987 billion in legal liabilities, stemming from election-related litigation at various levels.

    “As part of the commitment to secure and own a national secretariat complex befitting of a ruling party, we have formally applied for land at the Federal Capital Territory Administration (FCTA),” Ganduje said, appealing for President Tinubu’s intervention to actualize the project.

    Key Attendees at the NEC Meeting

    Despite the absence of some top figures, the meeting was attended by several incumbent and former governors, including:

    Incumbent Governors Present:

    Monday Okpebholo (Edo)

    Lucky Aiyedatiwa (Ondo)

    Hyacinth Iormem Alia (Benue)

    Biodun Oyebanji (Ekiti)

    Musa Sani (Kaduna)

    Abdullahi Sule (Nasarawa)

    Mai Mala Buni (Yobe)

    Usman Ododo (Kogi)

    Dapo Abiodun (Ogun)

    Mohammed Umar Bago (Niger)

    Jigawa Governor (unnamed)

    Former Governors in Attendance:

    Abdulaziz Yari (Zamfara)

    Abubakar Atiku Bagudu (Kebbi) – Minister of Budget and National Planning

    Yahaya Bello (Kogi)

    Bello Matawalle (Zamfara)

    Also present were Secretary to the Government of the Federation (SGF) George Akume, Deputy Speaker Benjamin Kalu, former Deputy Senate President Ovie Omo-Agege, and other key National Assembly members and Ministers.

    President Bola Tinubu, Vice President Kashim Shettima, Senate President Godswill Akpabio, and House Speaker Tajudeen Abbas also participated in the meeting.

    Implications for APC’s Future

    The absence of key political figures, coupled with the endorsement of Tinubu’s 2027 candidacy, signals possible realignments within the APC ahead of the next election cycle. With growing speculations of internal disagreements, all eyes remain on how the party leadership will manage emerging cracks as it prepares for the next electoral battle.
    Breaking News: Buhari, Osinbajo, El-rufai others Absent as APC NEC Endorses Tinubu for 2027 A noticeable absence of key founding members and former political officeholders of the All Progressives Congress (APC) at the party’s National Executive Committee (NEC) meeting on Wednesday in Abuja has fueled speculation over internal rifts within the ruling party. Among those absent were former President Muhammadu Buhari, his Vice, Prof. Yemi Osinbajo, as well as former governors such as Rotimi Amaechi (Rivers), Nasir El-Rufai (Kaduna), and Kayode Fayemi (Ekiti). Others missing included former Senate President Ahmed Lawan, former Speaker and current Chief of Staff to the President, Femi Gbajabiamila, and several other heavyweight party members. As statutory members of the NEC, their absence raised eyebrows, with many speculating it may be linked to their recent critical stances on the party and the administration. Tinubu's 2027 Re-election Bid Gains Momentum Despite the notable absences, President Bola Ahmed Tinubu’s re-election chances received a significant boost as members in attendance overwhelmingly endorsed him with chants of “no vacancy at Aso Rock.” The atmosphere at the party’s national secretariat was charged with support for Tinubu, as attendees sang the APC anthem “On Your Mandate We Shall Stand” upon his arrival. Smiling throughout the endorsement, Tinubu made no effort to stop the chants, further solidifying speculation that he may seek a second term in 2027. APC National Chairman Laments Party’s Financial Liabilities In his speech, APC National Chairman, Abdullahi Umar Ganduje, disclosed that the party inherited a staggering N8.987 billion in legal liabilities, stemming from election-related litigation at various levels. “As part of the commitment to secure and own a national secretariat complex befitting of a ruling party, we have formally applied for land at the Federal Capital Territory Administration (FCTA),” Ganduje said, appealing for President Tinubu’s intervention to actualize the project. Key Attendees at the NEC Meeting Despite the absence of some top figures, the meeting was attended by several incumbent and former governors, including: Incumbent Governors Present: Monday Okpebholo (Edo) Lucky Aiyedatiwa (Ondo) Hyacinth Iormem Alia (Benue) Biodun Oyebanji (Ekiti) Musa Sani (Kaduna) Abdullahi Sule (Nasarawa) Mai Mala Buni (Yobe) Usman Ododo (Kogi) Dapo Abiodun (Ogun) Mohammed Umar Bago (Niger) Jigawa Governor (unnamed) Former Governors in Attendance: Abdulaziz Yari (Zamfara) Abubakar Atiku Bagudu (Kebbi) – Minister of Budget and National Planning Yahaya Bello (Kogi) Bello Matawalle (Zamfara) Also present were Secretary to the Government of the Federation (SGF) George Akume, Deputy Speaker Benjamin Kalu, former Deputy Senate President Ovie Omo-Agege, and other key National Assembly members and Ministers. President Bola Tinubu, Vice President Kashim Shettima, Senate President Godswill Akpabio, and House Speaker Tajudeen Abbas also participated in the meeting. Implications for APC’s Future The absence of key political figures, coupled with the endorsement of Tinubu’s 2027 candidacy, signals possible realignments within the APC ahead of the next election cycle. With growing speculations of internal disagreements, all eyes remain on how the party leadership will manage emerging cracks as it prepares for the next electoral battle.
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  • El-Rufai breaks silence, says Tinubu rejected him as ministerial nominee not national assembly...
    #Aidee
    #News
    #Politics
    El-Rufai breaks silence, says Tinubu rejected him as ministerial nominee not national assembly... #Aidee #News #Politics
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  • https://guardian.ng/news/stettima-tasks-nigerians-on-upholding-national-anthem-lyrics/
    https://guardian.ng/news/stettima-tasks-nigerians-on-upholding-national-anthem-lyrics/
    GUARDIAN.NG
    Stettima tasks Nigerians on upholding National anthem lyrics
    Vice President Kashim Shettima, has urged Nigerians to reflect on the values enshrined in the lyrics of the new national anthem and strive
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