I recently argued that many caretakers looking after the properties of those living abroad are the true owners or beneficiaries of these properties.

Usually, an African will erect a beautiful house back home while living abroad and then another person called a caretaker will be employed to live in the house, enjoy the house and watch over the house every day.

The legal/actual owner visits once a year for about 2-3 weeks to enjoy the property. The caretaker enjoys it every day.

Interestingly, the caretakers enjoy the property right from completion, when everything is fresh and beautiful. The legal owner may finally return home 10 or 15 years later, if lucky, to enjoy the remnant of the property; when style, taste, and beauty have all diminished.

Why? Because we are told this is what we ought to do. Build back home when you are never there, spend your money on things far away from you, for others to enjoy.

Even if I was not a minimalist, I couldn’t also see any good reason why a person with a family size of 3 or 4, wife and a child or two children, would build a 9-bedroom house in Africa; leaving about 6 rooms empty all the time to be occupied probably by the ghosts of their ancestors. Obviously a wastage in having a 9-bedroom family house, that the rooms are never used by the family, and the cost of maintenance is always a financial drain or another waste of resources.

You wouldn’t go and buy 10 doughnuts in the morning and just eat 3 and throw away the 7, simply because you can afford them. So why do the same with buildings?

I know someone who is building a 12-bedroom house in his village as his personal residence and this has taken 9 years so far, he is still on it. In the meantime, he is renting a small room in the US and he says he will one day leave to go back home to live in his mansion. He may die in US. Currently the design of this mansion is even outdated, and he has at least 5 years more to complete based on the pace.
In 2018, a certain young man, 43 years, died in the USA from a heart attack while asleep. It was 3 days after his death that he was found. He too was living in a small room, working 16 hours a day for 6 days and putting all his monies into building a 9-bedroom house back home on a piece of land he bought. When he died, his family/wife sold the house. It was too big for them to even maintain if it was completed. This was not also completed.

A lot of Africans abroad indeed build houses back home to create a certain impression of themselves or just to show off, and while doing so, they forget to live in the moment thinking they will one day, when on pension or old, go and enjoy these houses.
Who is an old man or woman going to impress? At 65 and over, you will be frail, battling to live each day and no one will care. How many people really live to enjoy anything beyond the pension age? At age 65 or 70. What would you be doing with a 12-bedroom residential house? In fact, how are you going to climb the stairs at that age?

When white people get old, they sell their huge houses to downsize, but we seem to want to live like rats when young and energetic, and then live like kings and queens when we are about to die.
While we must plan for the future, we must do so prudently and with the wisdom that today is all we really have, the future is a probability. Don’t grossly neglect your now because of a probability; tomorrow.
Invest in your future but do so while living a meaningful and balanced life today.

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.