The Federal Inland Revenue Service (FIRS) in Nigeria recently opened up job applications with an age limit that has sparked widespread concern: only applicants aged 27 and below are eligible. For many young Nigerians, this means that pursuing an education could actually stand in the way of their eligibility for a stable, sought-after job in one of the country’s major government agencies. If you’re nearing the end of university and inching close to this age limit, the message is clear: your degree might come at the cost of opportunities in the job market. In short, if you’re 23 or older and still in school, you might want to start rethinking whether continuing your education will really pay off.

The average Nigerian student might enter the university around the age of 17 or 18, assuming they had no interruptions in their education. But the reality for many is that challenges—like gaps in academic calendars, delayed admissions, strikes, and financial constraints—can mean years of delay. This makes it hard for students to complete their degrees before hitting 27. And now, with FIRS setting such a strict age limit, it’s a brutal wake-up call: even with a completed university education, you could still find yourself ineligible for key opportunities because of age.

Consider the implications: to remain competitive in a landscape where a 27-year cutoff is standard, young Nigerians would need to prioritize work experience over academic qualifications. For those who began university at 18 and go through four to five years of study, they could already be 23 or 24 by graduation—leaving them with just a few years to secure such opportunities before they age out of eligibility.

While there’s no doubt that age limits for government jobs aim to keep the workforce youthful and adaptable, it raises a serious question: what value does the system place on education if the structure itself makes it nearly impossible to benefit from it? If we’re telling young Nigerians to skip higher education to stand a chance at a good job, what message does that send about the country’s priorities?

The reality is that anyone currently 23 or older may need to accept that a traditional university route could end up limiting their chances, especially in public sector jobs like those at FIRS. The takeaway for younger Nigerians is harsh but real: if you aspire to these types of government jobs, higher education might be a luxury you can’t afford in terms of time.

Perhaps it’s time for FIRS and similar institutions to reconsider age restrictions that indirectly discourage further education. If the goal is to build a competent workforce, the focus should be on skills and merit, not just age. The irony is that in the rush to keep the workforce young, the system might actually be discouraging the very educational pursuits that foster innovation, critical thinking, and expertise.

As it stands, young Nigerians are left with a tough choice: prioritize work experience and forgo a degree, or pursue higher education and risk missing out on opportunities. It’s a decision that no young person should have to make, but until policy changes, it’s the reality we’re dealing with.

Former Zambian President Edgar Lungu has recently made a plea to the Zambian people for a second chance in the 2026 elections, claiming that he is now wiser and ready to rectify the mistakes of the past. However, Zambians and Africans should critically evaluate his past tenure before considering his bid for re-election. The failures and controversies that marked Lungu’s presidency should serve as a cautionary tale against granting him another term in office.

Edgar Lungu’s presidency, from 2015 to 2021, was marred by numerous issues, chief among them being rampant corruption. Under his administration, allegations of mismanagement of public funds and resources were rampant. Reports of corruption involving government officials and the mishandling of national resources were frequent, undermining public trust in the government. The infamous “Fire Truck Scandal,” where the government purchased 42 fire trucks at an exorbitant price, is just one example of the questionable financial decisions made during his tenure. These incidents of corruption eroded public confidence and diverted much-needed resources away from essential services and development projects.

Lungu’s tenure was also characterized by the rise of “caderism,” where political cadres or supporters engaged in violence and intimidation against opposition parties and citizens. This culture of violence and intimidation stifled democratic processes and created an atmosphere of fear and instability. The politicization of the police force and other state institutions further exacerbated the situation, leading to a compromised rule of law and justice system. Such actions not only undermined democracy but also hindered Zambia’s progress and development.

During Lungu’s presidency, Zambia’s economy faced significant challenges. Despite being one of Africa’s most promising economies, Zambia experienced high levels of debt, inflation, and unemployment under Lungu’s watch. The national debt ballooned to unsustainable levels, leading to economic instability and hardship for ordinary Zambians. The failure to effectively manage the economy and implement necessary reforms contributed to a decline in living standards and increased poverty.

In contrast, the current President, Hakainde Hichilema, has shown a commitment to addressing the issues that plagued Lungu’s administration. Since taking office in 2021, Hichilema has focused on economic reform, anti-corruption measures, and improving governance. His administration has made strides in restoring the rule of law, promoting transparency, and reviving the economy. Under Hichilema’s leadership, Zambia has seen renewed hope for economic recovery and development.

The plea from former President Edgar Lungu for a second chance in 2026 should be met with critical scrutiny by Zambians and Africans at large. His previous tenure was marked by corruption, mismanagement, and political violence, which significantly hindered Zambia’s progress. Supporting President Hakainde Hichilema, who is actively working to rectify these issues and lead Zambia towards a brighter future, is the more prudent choice. Zambians should look forward, not backward, and continue to support leaders who prioritize transparency, accountability, and development.

It is important to address a common misconception regarding the Igbo interpretation of Ekwensu. While many of us grew up associating Ekwensu with the Christian Satan, it is vital to delve deeper and gain a more insightful understanding.

As I embarked on a journey to explore African spirituality and culture, I became fascinated by the being known as Ekwensu, who had instilled fear in us as children and was often affiliated with hell.

To my astonishment, extensive research revealed that Ekwensu is not the Satan or Devil of Christianity. However, I acknowledge that many of us are already acquainted with this fact. Ekwensu is actually a trickster god within Igbo mythology, serving as the Divine Principle of bargains. Known for his cunning in trade and negotiations, he is often called upon for guidance in challenging mercantile situations. Furthermore, he embodies the forces of chaos and change, which in his more fierce aspects, granted him the title of the god of War and Victory, ruling over the tumultuous powers of nature. It is important to note that his association with violence stems from inciting individuals to perform violent acts. Consequently, after a period of war and the establishment of peace, Ekwensu’s chaotic nature is often banished from the people to prevent further conflicts.

One must recognize that Ekwensu served as a testing force or counterbalance to Chukwu, the benevolent God. This highlights the significance of balance in nature, a concept deeply understood by our ancestors. Both Ekwensu and Chukwu symbolize divine principles residing within us.

Contrary to popular belief, Igbo spirituality does not encompass the existence of a physical devil or god. Igbo deities are principles that manifest within us and the universe, harmonizing our higher and lower selves. It is the clash between good and evil that occurs within our own minds. Striving to embrace goodness,  enables us to conquer the inclination to harm others.

However, the presence of both energies is necessary in our lives. When engaging in war, punishing offenders, or seeking retribution, we activate the Ekwensu energy. Therefore, when  people commit wrongdoing, attributing it solely to the work of the Devil or Satan is misguided. Instead, they have given in to their lower selves (Ekwensu energy) when it was not intended to be utilized. Ultimately, this battle occurs within our minds. When we pass on and return to the realm of the Ancestor-Gods, we will be held accountable for how we harnessed our positive and negative energies bestowed upon us by Chukwu, the Feminine and Masculine Divine Life Force upon our birth.

The concept of Divine Judgement predates the introduction of Abrahamic religions, which presented a distorted version of Igbo spirituality. It is important to note that during the advent of Christianity, when colonialism and missionary activities thrived, deities such as Seth, Èsù, and Ekwensu were transformed into Christian Satan figures due to their respective attributes.

It is crucial to acknowledge that Ekwensu is not confined to hell, did not instigate a war in heaven, and did not deceive mythical Adam and Eve with a forbidden fruit.

When European influences established Christianity in Africa, they encountered one predicament: the absence of the Devil in the African spiritual pantheon. Consequently, they fashioned the devil from Igbo  gods. It is worth mentioning that there are people and villages in Igboland that bear the name Ekwensu, such as Obiekwensu, the community of Senator Enyinnaya Abaribe, Lekwensu in Umueneochi LGA (Abia state), and Umunkwensu in Enugu State. Cyprian Ekwensi, a renowned writer, also shares a dialectical variation of the name Ekwensu. Ultimately, these instances showcase the commonality and linguistic variations of the term Ekwensu, symbolizing the god of trade and trickster.

It is unjust for Africans to equate our spiritual system with the fear-based ideologies of the Abrahamic religions, rooted in the notion of hell. Igbo gods represent divine principles residing within us, elevating us to godlike beings in human form, intricately connected to the Universe, and manifesting the power of Divinity on Earth. Satan is not Ekwensu; he is the Devil. Nevertheless, if one asserts that the Igbo name for Devil is Ekwensu, it is essential to also disclose Jesus’ Igbo name.

Let us embrace a deeper understanding of Igbo spirituality and honour the rich tapestry of our ancestral traditions.