The Nigeria Police Force (NPF) has formally suspended the nationwide enforcement of the Tinted Glass Permit policy, originally scheduled to commence on January 2, 2026, following an interim court order restraining its implementation.
In a statement issued by CSP Benjamin Hundeyin, Force Public Relations Officer, the Nigeria Police disclosed that it was served with an interim order of court in Suit No. HOR/FHR/M/31/2025, issued on 17 December 2025, which restrains the Force from enforcing the tinted glass permit policy pending the hearing and determination of the substantive suit or until the order is lifted.
The statement emphasised that, in strict compliance with the subsisting court order, the enforcement has been placed on hold nationwide until further direction from the judiciary.
The Nigeria Police Force confirmed that it has entered an appearance in the matter, filed preliminary objections, and formally applied for the vacation of the interim order. The matter has been adjourned to 20 January 2026 for further proceedings.
Inspector-General of Police, Kayode Adeolu Egbetokun, further explained the Force’s commitment to uphold the rule of law while continuing its statutory responsibilities to protect lives and property across the nation.
The Tinted Glass Permit policy was first introduced by the Nigeria Police as part of efforts to strengthen internal security and public safety by regulating the use of tinted vehicle glass, which authorities have linked to concealment in criminal activities.
Originally announced to take effect on 2 January 2026, the policy required motorists to obtain permits for vehicles fitted with tinted glass, with applications processed via a digital portal. The initiative had been paused or extended multiple times due to public pushback and legal disputes.
The policy has faced sustained legal challenges and criticism from civil rights organisations, legal bodies, and motorists. Critics argue that the Nigeria Police lacks statutory authority to impose tinted glass permits on vehicle owners and have questioned the constitutionality and fairness of the policy.
The Nigerian Bar Association (NBA) has been particularly vocal, describing the policy as potentially illegal and unconstitutional and has engaged in court actions challenging its enforcement.
In one of the most significant digital policy moves in Europe, France is preparing to ban children under the age of 15 from using social media starting September 1, 2026. The proposal, backed by President Emmanuel Macron, aims to protect young people from online harms ranging from excessive screen time to cyberbullying and inappropriate content.
The draft legislation will be formally submitted for legal review in early January 2026 before being debated in Parliament; a necessary step before it becomes law. But if approved, it would dramatically reshape how millions of French children interact with digital platforms.
France’s government says the ban is about protecting youth well-being in an era of pervasive digital content. Officials have cited several concerns:
Excessive Screen Time: Growing evidence suggests long hours on social media can disrupt sleep and reduce attention span.
Mental Health Risks: Social networking platforms have been linked to anxiety, self-esteem issues, and depression among teens.
Online Harms: Exposure to inappropriate content, cyberbullying, and addictive algorithms are among the specific dangers lawmakers want to curb.
President Macron and other supporters say that setting a minimum age will help ensure that children reach a level of maturity before being exposed to the complex social dynamics and pressures of online communities.
The draft bill includes two major changes:
Social Media Ban for Under-15s
Social media companies would be legally barred from allowing users under 15 to access their platforms. That means popular services like TikTok, Instagram, Snapchat and others could not open accounts for children below this age if the law is passed.
Expanded Mobile Phone Restrictions
France already bans mobile phones in primary and middle schools. The new law would extend that restriction into high schools, meaning older teens would also face limits on phone use during school hours.
The audiovisual and digital regulator, known as Arcom, would be responsible for enforcing the social media rules once they take effect.
New Zealand officially welcomed the year 2026 late on December 31, 2025, with Auckland becoming one of the first major cities on Earth to greet the new year at midnight. Thanks to its position near the International Date Line, Kiwis marked the occasion about 18 hours before celebrations in New York’s Times Square, drawing global attention to the Pacific nation’s vibrant start to the year.
The festivities began hours before midnight with lasers and community-submitted moments including personal highlights from 2025 displayed on the tower building anticipation for the countdown. At midnight, crowds in the Central Business District (CBD) and waterfront areas erupted in cheers as the sky lit up with bursts of colour, welcoming the new calendar year.
At the heart of the celebration was a dazzling five-minute fireworks show launched from Auckland’s iconic Sky Tower; the tallest structure in the Southern Hemisphere. More than 3,500 individual fireworks were fired in a 360-degree pyrotechnic display, synchronized with laser projections and music that echoed across the city skyline.
Prime Minister Christopher Luxon marked the milestone online, celebrating Auckland’s fireworks and extending “Happy New Year, New Zealand!” messages across social media platforms as the global clock began its near-24-hour cycle of celebrations around the world.
Lagos Island once again became the centre of culture and tradition as the Eyo Festival 2025 returned after an eight-year break. Known as one of Nigeria’s most iconic cultural celebrations, the festival attracted thousands of spectators, including locals, diaspora Nigerians, and international visitors, cementing its reputation as a global symbol of Yoruba heritage.
The highlight of the festival is the Eyo masquerade procession, a breathtaking display of Yoruba tradition. Hundreds of participants dressed in flowing white robes and veiled hats moved gracefully through Lagos Island, carrying long palm staffs (Opambata) that signify ancestral blessings and authority.
The streets around Marina, CMS, and Broad Street were closed to traffic, transforming the city into a massive cultural stage. Spectators lined the roads to witness the rhythmic drumming, traditional chants, and colourful spectacle that make the Eyo Festival unlike any other cultural event in Nigeria.
Honouring Lagos’ Legendary Figures
The 2025 festival paid tribute to four iconic Lagos personalities whose contributions shaped the state’s history:
Alhaja Abibatu Mogaji, Iyaloja General and mother of President Bola Ahmed Tinubu
Brigadier-General Mobolaji Johnson, first Military Governor of Lagos
Alhaji Lateef Kayode Jakande, first civilian Governor of Lagos
Sir Michael Otedola, former Governor of Lagos State
Music and dance form the heart of the Eyo Festival. Traditional Yoruba drumming, chants, and songs fill the streets, blending ceremony with celebration. The performances are not only entertaining; they are spiritual, connecting the present generation with ancestors and keeping cultural heritage alive.
The Five Eyo Groups
The festival’s masquerades are organised into five principal groups, each identified by the colour of their hats:
Adimu (Black) – Highest-ranking group
Laba (Red) – Festival enforcers
Oniko (Yellow) – Symbolising cleansing
Ologede (Green) – Representing peace and prosperity
Agere (Purple) – Known for theatrical flair
The 2025 edition saw President Bola Ahmed Tinubu participate in the procession, highlighting the festival’s national significance. Officials emphasised the Eyo Festival as a symbol of cultural pride, unity, and Lagos’ potential as a global cultural destination.
Nigeria has never been short of exceptional talent, creativity, and resilience. Over the years, several Nigerians have gone beyond borders to showcase their skills, passion, and determination by having their names in the Guinness World Records. These records cut across diverse fields including sports, entertainment, arts, cooking, and humanitarian efforts, reflecting the versatility and greatness of Nigerians on the global stage.
In addition to her globally celebrated 2023 cooking marathon record, Hilda Effiong Bassey (popularly known as Hilda Baci) recently embarked on another Guinness World Record attempt, this time for the Largest Pot of Jollof Rice. The attempt took place at Eko Hotel and Suites, Lagos, where a custom-built pot measuring 6 metres wide and 6 metres tall, with a capacity of 22,619 litres, was used to cook thousands of kilograms of rice. Despite challenges during the weighing process, Guinness World Records has officially confirmed her achievement, cementing Nigeria’s cultural pride and Hilda’s place among record-setting Nigerians.
Below is a fact list of Nigerians who have broken or set Guinness World Records:
Hilda Effiong Bassey (Hilda Baci): Longest cooking marathon by an individual (93 hours 11 minutes, 2023) and Largest pot of Jollof rice (22,619 litres, 2025).
Adetunwase Adenle: Four Guinness records: largest painting by children, most children reading aloud with an adult, most children washing hands simultaneously, and largest football jersey.
Open TikTok anytime and chances are you’ll come across Nigerian-related content. Jump into the comment section of a non-Nigerian creator and you’re likely to find Nigerians there too, dropping jokes, slang, and reactions that sometimes outshine the video itself. Nigeria has quietly become one of TikTok’s most influential hubs, not just in Africa but worldwide. And now, people from across the globe are deliberately leaning on Nigerian culture and audiences to boost their own visibility.
TikTok has become the world’s stage for creativity, and few countries have embraced the platform as vibrantly as Nigeria. From dance challenges to comedy skits, Nigerian creators have not only captured local audiences but also shaped global trends. Yet behind the virality lies a curious dynamic: people from other parts of the world are deliberately targeting Nigerian users to farm engagement.
Nigeria’s Rise on TikTok
Nigeria stands out as one of TikTok’s fastest-growing markets in Africa. With more than 60% of its population under the age of 25, the country provides a young, digitally active audience hungry for content. Afrobeats, Nigeria’s most popular cultural export, has become a global soundtrack on the app, pulling millions into dances and remixes that often begin on Nigerian soil.
For TikTok’s algorithm, which favors quick and heavy interaction, Nigerian activity is gold. The country’s users comment, share, and like at strikingly high rates, boosting the visibility of videos in record time. This engagement has turned Nigeria into an unlikely hub for creators around the world who want fast traction on their content.
Farming Engagement: How Global Creators Tap In
Across continents, creators are increasingly tailoring content with Nigerians in mind. The methods vary:
Using Afrobeats tracks to ride viral sound trends.
Recreating Nigerian dance steps or comedy skits for global audiences.
Hashtag targeting, where foreign creators push their content under Nigerian-related tags.
The result is often predictable, Nigerian users engagement is massive, pushing these creators’ videos higher in TikTok’s discovery feed and sometimes to worldwide visibility.
This dynamic has sparked debate: is the global adoption of Nigerian content a form of cultural appreciation, or is it another example of extraction where others profit off creativity without acknowledgment?
Nigerians are not just participants in the TikTok ecosystem; they are the spark that powers it. Our creativity has fueled global trends, soundtracked millions of videos, and reshaped how audiences interact with short-form content.
Japan has designated Kisarazu City as the official hometown for Nigerians wishing to live and work in the country, offering special visas and economic opportunities to strengthen Nigeria–Japan ties.
Kisarazu Declared Official Hometown for Nigerians in Japan
In a landmark move to deepen ties between Nigeria and Japan, Kisarazu, a coastal city in Chiba Prefecture, has been officially declared the “hometown” for Nigerians looking to live and work in Japan.
The announcement came at the 9th Tokyo International Conference on African Development (TICAD9), where Japan introduced a special visa program for Nigerians. The scheme is designed for highly skilled professionals, artisans, and blue-collar workers willing to upskill, aligning with Japan’s efforts to revitalize its regions and address labor shortages.
Why Kisarazu Was Chosen
Kisarazu holds a unique bond with Nigeria, having hosted the country’s athletes during the Tokyo 2020 Olympics. Its welcoming spirit and existing ties made it the ideal choice for this designation.
The city is just 70 km from Tokyo, connected by the Tokyo Bay Aqua-Line, and offers a thriving economy based on steel, electronics, agriculture, and fishing. It also has modern attractions like Mitsui Outlet Park and cultural highlights such as local seafood cuisine and Kōzō-ji Temple. With affordable living costs and strong community structures, Kisarazu provides an ideal environment for Nigerians to settle.
The Special Visa Program
A key part of this initiative is the creation of a special visa category that will make it easier for Nigerians to relocate to Japan.
The visa will target young, highly skilled Nigerians, as well as artisans and blue-collar workers who are willing to undergo upskilling in Japan.
The aim is to fill labor shortages in Japan while creating new pathways for Nigerians to access career opportunities abroad.
Details such as eligibility criteria, application timelines, and procedures are yet to be finalized. The Japanese government has not announced when Nigerians can start applying, but updates are expected through the Japanese Embassy in Nigeria and the Ministry of Foreign Affairs of Japan.
Like other Japanese work visas, the process is likely to involve securing a Certificate of Eligibility (COE) from a Japanese employer or host institution, followed by visa application at the embassy in Nigeria.
Until the program officially launches, Nigerians interested in relocating are advised to monitor official embassy announcements, prepare their professional documentation (CVs, certificates), and stay informed about upskilling opportunities that could qualify them for the program.
A Broader African Initiative
Kisarazu’s designation is part of a wider Japanese strategy to pair cities with African countries:
Nagai (Yamagata Prefecture) with Tanzania
Sanjo (Niigata Prefecture) with Ghana
Imabari (Ehime Prefecture) with Mozambique
These partnerships are aimed at boosting people-to-people exchanges, cultural integration, and local population growth.
At TICAD9, Japanese Prime Minister Shigeru Ishiba also announced a $5.5 billion investment package for Africa, emphasizing youth empowerment, private sector growth, and regional economic development. This initiative creates a bridge between Nigeria and Japan, opening doors for Nigerians to pursue opportunities abroad while helping Japan tackle its demographic challenges.
What This Means for Nigerians
The “hometown” designation provides several opportunities for Nigerians:
Special Visa Pathways for skilled youth, artisans, and professionals.
Job Opportunities across Kisarazu’s growing industries.
Community Support for cultural integration, including language and adaptation programs.
The formal ceremony marking the designation was attended by Nigeria’s Charge d’Affaires in Japan, Mrs. Florence Akinyemi Adeseke, and Mayor Yoshikuni Watanabe of Kisarazu, solidifying the agreement.
This initiative creates a bridge between Nigeria and Japan, opening doors for Nigerians to pursue opportunities abroad while helping Japan tackle its demographic challenges.
For many Nigerians, Kisarazu is now more than a city, it is an official gateway to Japan.
Have you ever met someone who tasted suya and walked away without buying? I haven’t. But I have met someone who walked away because the Mai Suya refused to give him a taste. That tiny piece of meat, handed over with a smile, carries more weight than most people realize. It’s not just about the flavour, it’s a subtle play of psychology, culture, and salesmanship.
1. The Law of Reciprocity
In psychology, people naturally feel obliged to return a favor. When the Mai Suya offers you that small piece for free, you subconsciously feel the need to “give back” by making a purchase. Even if you didn’t intend to buy suya at first, that little act can tip you into buying more than you intended.
2. Anchoring and Commitment
That first bite sets the standard. If it tastes delicious, your mind quickly locks in the thought: “I should get more of this.” The simple act of tasting makes you part of the transaction already, and psychologically, it becomes harder to walk away empty-handed.
3. Building Trust
Buying food from the roadside often comes with questions about hygiene or quality. By offering a taste upfront, the seller is essentially saying, “See? I have nothing to hide.” That small gesture builds immediate trust and reassures you about what you’re paying for.
4. Appetite Stimulation
Suya’s unique blend of pepper, spice, and smoky aroma is designed to awaken the senses. A small taste teases your appetite without satisfying it, triggering cravings that push you to order more. It’s the same logic behind supermarkets offering free food samples.
5. Cultural Warmth
Beyond business, suya tasting is also part of Nigeria’s communal food culture. That small bite makes the exchange feel less transactional and more like friendship. It’s a subtle way of saying, “You’re welcome here.” This emotional warmth builds loyalty, which is why many people keep returning to their favourite suya spots.
That tiny piece of suya isn’t just about taste, it’s a clever mix of psychology, culture, and salesmanship. Without knowing it, the Mai Suya is using the same principles that big marketers and global brands rely on to win customers.
So next time you get that first bite, enjoy it—but also smile knowing you’ve just been nudged by some street orientation.
The long-standing rivalry between two of Yorubaland’s most powerful royal stools has resurfaced dramatically. On 19 August 2025, the Alaafin of Oyo, Oba Abimbola Akeem Owoade I, issued a 48-hour ultimatum to the Ooni of Ife, Oba Adeyeye Enitan Ogunwusi, Ọjàjá II, demanding he revoke a chieftaincy title recently bestowed on Ibadan businessman, Dotun Sanusi.
At the heart of this dispute lies not just a title, but the deeper question of who holds authority over Yoruba-wide honours—a matter steeped in history, culture, and law.
The Trigger: Okanlomo of Yorubaland Title
Earlier in August, the Ooni conferred the title Okanlomo of Yorubaland on Dotun Sanusi, popularly known as Ilaji. The move was celebrated in Ibadan, where Sanusi has strong influence, but it angered the Alaafin.
The Alaafin argued that such a Yorubaland-wide title exceeds the Ooni’s authority, citing a Supreme Court ruling which, according to him, reserves the power to confer such titles for the Alaafin of Oyo alone. He described the Ooni’s action as an “unconstitutional encroachment” and demanded a reversal within 48 hours—or risk “dire consequences.”
Ooni’s Response: Silence, Dismissal, and Defiance
The Ooni, through his spokesperson Moses Olafare, refused to directly respond to the ultimatum. Instead, the palace dismissed the order as nothing more than an “empty threat” from what it called “a dead empire.”
“We shall not dignify the Alaafin’s ultimatum with any formal reply. The Ooni has more pressing developmental commitments than to entertain jokers,” Olafare said.
Rather than backtrack, the Ooni has continued to focus on projects like the planned Ojaja Smart City in Ibadan, signaling he will not bow to the Alaafin’s pressure.
Reactions Across Yorubaland
The feud has stirred widespread debate and divided opinions among Yoruba traditional and cultural leaders and online users.
Ibadan traditional rulers condemned the ultimatum as an affront on Ibadanland, arguing that the Alaafin had no business challenging the Ooni’s decision. Oba Omotooyosi Akinleye, Olukosi of Ilukosi-Ijesa, stressed that the Alaafin’s authority ends in Oyo land, while the Ooni holds broader spiritual supremacy as custodian of Oduduwa’s throne. The Yoruba Council Worldwide expressed dismay at the public spat, warning that the dispute undermines Yoruba unity and respect for tradition.
Historical Tension Between Thrones
The Ooni of Ife is traditionally regarded as the spiritual head of the Yoruba people, based in Ile-Ife, the ancestral cradle of creation in Yoruba cosmology. The Alaafin of Oyo, on the other hand, historically commanded political and military power during the Oyo Empire’s height.
While both thrones today serve largely ceremonial roles, their historical prestige often leads to contests of authority, especially over matters that touch on Yorubaland at large.
What Next?
The 48-hour ultimatum has already began without compliance from the Ooni. With both palaces standing firm, the standoff is now being closely watched—not just by Yoruba people, but across Nigeria.
At stake is more than one chieftaincy title; it is the delicate balance of authority between two of Yorubaland’s greatest stools. If left unchecked, the rift risks deepening long-standing rivalries that many believe should be channeled instead toward fostering cultural unity and development.
The feud highlights the enduring tensions between the Ooni of Ife’s spiritual pre-eminence and the Alaafin of Oyo’s historical claim to political authority. While both monarchs hold immense cultural influence, their public clash raises urgent questions about Yoruba unity in today’s Nigeria.
When African nations began gaining independence in the mid-20th century, many saw renaming as an important act of reclaiming identity. Countries such as the Gold Coast became Ghana (1957), Upper Volta became Burkina Faso (1984), and French Sudan became Mali (1960), all in a bid to restore indigenous pride.
However, not all states chose to abandon their colonial names. Some retained them due to global recognition, deep geographical links, or because the names were already widely accepted. Below is a look at African countries that kept their colonial-era names, with details on their independence year and colonial rulers.
Nigeria
Nigeria, Africa’s most populous country and one of its largest economies, was a key British colony in West Africa. Its name, however, was coined by a British journalist rather than drawn from indigenous origins.
Colonial Name: Nigeria (from ‘Niger Area,’ coined by Flora Shaw in 1897) Colonizer: Britain Independence: October 1, 1960
Kenya
Kenya, home to rich wildlife reserves and diverse ethnic groups, was a British colony that became a central hub of East Africa. Its name is tied to its highest peak, Mount Kenya.
Colonial Name: Kenya (derived from Mount Kenya, from Kikuyu ‘Kirinyaga’) Colonizer: Britain Independence: December 12, 1963
Uganda
Uganda, often called the ‘Pearl of Africa,’ was named after the Buganda Kingdom, one of its most influential pre-colonial states. The British mispronounced Buganda as Uganda, and the name stuck.
Cameroon’s name dates back to Portuguese explorers who discovered a river teeming with prawns and named it Rio dos Camarões. The territory later passed through German, French, and British control.
Colonial Name: Cameroon (from Portuguese ‘Rio dos Camarões’ – River of Prawns) Colonizer: Germany, Britain & France Independence: 1 January, 1960/ 1 October, 1961
Gabon
Gabon, situated along the Atlantic coast of Central Africa, derived its name from the Portuguese word for cloak, describing the estuary’s shape. It remained a French colony until independence.
Colonial Name: Gabon (from Portuguese ‘Gabão’ – cloak-shaped estuary) Colonizer: France Independence: August 17, 1960
Senegal
Senegal, with its strategic location on the Atlantic coast, was a major French colonial center. Its name comes from the Senegal River, a lifeline for the country’s people.
Colonial Name: Senegal (from Senegal River, Wolof origin, adapted by traders) Colonizer: France Independence: April 4, 1960
Chad
Chad, a landlocked nation in Central Africa, took its name from Lake Chad, one of Africa’s largest freshwater bodies. The French adopted the local Kanuri term ‘Tshad,’ meaning lake.
Colonial Name: Chad (from Lake Chad, ‘Tshad’ meaning ‘lake’ in Kanuri) Colonizer: France Independence: August 11, 1960
Niger
Niger, a Sahelian country named after the Niger River, was under French control until 1960. Like Nigeria, its colonial name was based on a major waterway.
Colonial Name: Niger (from River Niger, adopted by French) Colonizer: France Independence: August 3, 1960
Togo
Togo, a narrow stretch of land along the Gulf of Guinea, derived its name from a Ewe expression meaning ‘water shore.’ The Germans first adopted it during colonization, followed later by the French.
Colonial Name: Togo (from Ewe ‘to’ = water, ‘go’ = shore, adapted by Germans/French) Colonizer: Germany, France Independence: April 27, 1960
Tanzania
Tanzania emerged as a union between Tanganyika and Zanzibar in 1964. Both territories had colonial histories under Germany, Britain, and Oman. Their merger created a new name, but one built from colonial terms.
Colonial Name: Tanganyika (German/British), Zanzibar (Arab/British). Union formed Tanzania. Colonizer: Germany, Britain, Oman Independence: 1961/1963; Union 1964
Some Reasons Why These Countries Might Have Their Colonial Names
Geographical Recognition: Names tied to rivers, lakes, or mountains (Nigeria, Niger, Chad, Senegal, Kenya) felt neutral and descriptive rather than foreign impositions.
International Acceptance: By the 1960s, these names were already established in diplomacy, trade, and maps.
National Unity: Some leaders feared that changing names could reignite ethnic divisions, so they kept the colonial label to maintain cohesion.
While renaming was a powerful act of reclaiming African identity, not every country felt it necessary. For nations like Nigeria, Kenya, Uganda, and Cameroon, retaining colonial names was more about continuity, unity, and global recognition. These names, though European in origin, have since been indigenized and now carry African meaning and pride.
