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Abuja communities where girls’ breasts are suppressed to save them from rape

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Abuja victims of breast ironing
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Most societies try to protect girls from sexual predators by punishing said predators. But this report by The Nation reveals how pre-teens are tortured in Abuja by being made to undergo breast ironing all in the name of preventing them from being raped.

It is widely believed that one in every four Nigerian girls has been a victim of sexual violence. Of the number who reported their ugly experiences, fewer than five out of 100 received any form of support data from the United Nations International Children’s Emergency Fund (UNICEF) states.

For centuries, the fear of sexual violence has pushed women to adopt different methods of protecting their daughters. In Pygba Sama, a community in Apo about 14.2km away from the Presidential Villa in Abuja, the fear of rape and sexual molestation by randy men has shaped the culture of protection for underage girls.

In order to make teenage girls look less ‘womanly’ and to prevent unwanted male attention, pregnancy and rape, women in Pygba Sama, Kpaduma II and a few other communities in the Federal Capital Territory (FCT) practice breast ironing, also known as breast flattening.

Why Iron the breast?

Thirty-year-old Kandie Iliya was in panic mode when she realised that her 10-year-old daughter was beginning to develop breasts. She broke up parts of a calabash into what looks like huge bra cup sizes, called Amapala in Gbagyi language. She then placed the parts of the calabash close to the fire, and when it was hot, she held her screaming daughter down and used it to meticulously massage the daughter’s breasts tissues until she was satisfied it had dissolved.

“I knew she didn’t want it, because she was crying and squirming. But what could I have done? She was too young to start having breasts. I love my daughter and did not want men to start noticing her.” She said.

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Kandie is not the only one who believes in such a practice. Thirty-eight-year-old Grace Ekene, who is originally Gbagyi but married to an Igbo man, also decided to iron her daughter’s breasts after realising that the 11 years old was not only towering over her mates in the community but had began to grow breasts.

Although Grace escaped the experience when she was younger because she always ran away each time her mother tried to practice it on her, she still decided to put her daughter through the nightmare for fear of someone noticing the girl or molesting her.

She said:  “I didn’t like it when I was young. I was scared of it. Whenever my mother called me for it, I would run away from home till she forgot.

“But after seeing my daughter and the way she was developing beyond her age, I decided to protect her, and I almost succeeded in ironing her breasts.

“Luckily, my friends, who had attended a community meeting on the day that I had set aside to do it, came to visit.

“When I told them what I planned on doing to my daughter that evening, they told me that they were told at the meeting that young girls whose breasts are ironed may develop cancer later in life.”

Breast ironing

According to African Health Organisation, breast ironing is the process whereby young pubescent girls’ breasts are ironed, massaged and/or pounded down through the use of hard or heated objects in order for the breasts to disappear or delay their development.

The United Nations (UN) states that Breast Ironing affects 3.8 million women around the world and has been identified as one of the five under-reported crimes relating to gender-based violence.

Investigation revealed that the unwholesome practice is carried out with the use of grinding stone, cast iron, coconut shell, calabash, hammer or spatula that has been heated for a long time over a scorching coal. It is also done by tightly wrapping the breasts with a belt or cloth.

In Pygba community, the practice of breasts ironing is as old as time. An investigation carried out by our reporter revealed that almost all the community women spoken to had experienced breast ironing at one time of their lives or the other.

Interestingly, most of them insist that their own mothers and grandmothers were also victims of the generational practice.

An investigation carried out by the Teenage Network in the aforementioned communities also revealed that one in every three adolescent girls had experienced breast ironing.

Some victims of the practice like Kandie ironed their breasts themselves when they felt their mothers were not forthcoming due to peer pressure.

Kandie said: “Growing up, I ironed my own breasts myself because I did not want to develop breasts early.

“I realised that the parents of all my friends and peers had ironed their breasts, so I didn’t even wait for my mother but did it myself.

“So you can see why I felt that I had to do it to my child.”

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Is breast ironing only practised in the FCT?

While Grace Ekene, who is Gbagyi but married to an Igbo man laid out her plan to iron her daughters’ breasts, her best friend in the community, who hails from Enugu State, did the same. Where Grace was going to use the Amapala on the daughter, her friend planned on using a heated spatula as is used in her own village in Enugu.

Olanike Timipa-Uge, Executive Director Teenage Network, an organisation working with Action Aid Nigeria to motivate change in harmful socio-cultural norms that promote violence against women and girls, especially breasts ironing in the FCT explained:  “During our baseline assessment which we are implementing in two communities, Pygba Sama and Kpaduma II in the FCT, we identified that one in three adolescent girls in these committees have actually experienced breast ironing.”

She said apart from the FCT, breast ironing is widely practised in Nigeria but reporting is really low.

Timipa-Uge said her organisation has had interactions with adolescent girls in the FCT who came from places like Niger State and they tell them they had experienced it while they were in their states.

Apart from Nigeria, the United Nations Population Fund (UNFPA) reported that breasts ironing has been reported in other African countries like Cameroon, Togo, Guinea Bissau, West and Central Africa, including Chad, Benin and Guinea-Conakry.

In Nigeria, apart from the FCT, Niger and other states, it is reportedly more common in Cross River, mostly amongst Cameroon refugees in the state.

Dangers of breasts ironing

Breast ironing is very painful. But apart from the immediate pains experienced by victims, investigations show that the practice can cause serious physical issues such as abscess, a painful collection of pus that develops under the skin; cysts: fluid-filled lumps under the skin that can develop into abscesses, itching, constant pain, burns due to the heated objects used, tissue damage.

It can also cause infection, discharge of milk, breasts becoming significantly different in shapes or sizes, fever, scarring, mastitis, an inflammation of breast tissue, complete disappearance of one or both breasts, difficulty breastfeeding and an increased likelihood of breast cancer.

Apart from the physical damage to victims, Timipa-Uge says, “it in a way creates a wrong impression about issues of sexual violence. When you iron girls’ breasts because you don’t want them to be sexually abused, you are indirectly saying that the fact that a girl gets sexually abused, the girl is to blame. You are saying the reason why she is being abused is because she has a breast, which is totally unfair to the girl child.”

She also said it could have a psychological effect on the child because eventually, they tend to develop Post Traumatic Stress Disorder (PTSD).

Cases of sexual abuse in Pygba Sama

At 13 years old, Maria had her life ahead of her until she was raped and impregnated by a 49-year-old man who threatened her life if she revealed his identity.

She later lost the baby after its birth and eventually confided in an adult who confronted her rapist. He dismissed the aspect of rape, claiming the girl had enjoyed the encounter even though she fought, cried all through, and bled.

Seventeen-year-old Joy was also molested by a young man in his early twenties, but unlike Maria, Joy spoke up. She reported the incident but was blamed by the molester’s parents. They accused her in front of the whole community of indecent dressing and acting like a know-all.

The parents of the rapist disgraced, blamed and called her names within the community until the Teenage Network representative in Pygba Sama, Ruth Ibrahim, reported the case to the village head and threatened to report to the police and accuse their son of rape before the family backed down.

 What the law says

The UN Convention on the Rights of the Child (UNCRC) Article 6 statesthat “States Parties recognise that every child has the inherent right to life. States Parties shall ensure to the maximum extent possible the survival and development of the child.”

Article 19 states: “States Parties shall take all appropriate legislative, administrative, social and educational measures to protect the child from all forms of physical or mental violence, injury or abuse, neglect or negligent treatment, maltreatment or exploitation, including sexual abuse, while in the care of parent(s), legal guardian(s) or any other person who has the care of the child.”

In Nigeria, female genital mutilation/cutting/elongation, breasts Ironing and forced marriages are all criminal offences and are classified as harmful traditional practices under the Violence Against Persons and Prohibition (VAPP) Act.

In terms of punishment, the VAPP Act states: “A person who carries out harmful traditional practices on another commits an offence and is liable on conviction to a term of imprisonment not exceeding four years or to a fine not exceeding N500,000.00 or both.”

Prosecution

Although breast ironing in the VAPP act has been proscribed as a criminal offence punishable by jail term and fine, there is no visible record of a perpetrator who has so far been prosecuted for the crime.

An article by the National Library of Medicine on breast ironing explains that as with a number of other harmful traditional practices (e.g. Female genital mutilation or cutting), breast ironing is typically performed by female familial relatives (e.g. mother, sister, aunt, grandmother, nanny, or another female guardian), and the practice is maintained as a secret between girls and their mothers or other guardians.

It says to date, data and empirical studies on breast ironing have been extremely scarce, thus limiting broad understanding about its extent or general prevalence. Being as secretive a practice as it is due to the relationship between the victims and perpetrators has made reportage of the crime difficult.

Even the National Agency for the Prohibition of Trafficking in Persons (NAPTIP), which has mandated by the Federal Government to administer the provisions of the VAPP Act said the agency had not handled any complaints on breast ironing.

Steps being taken to end breast ironing in FCT

NAPTIP insists that even though no one has come forward to report a case of breast ironing in the FCT, it is aware of its existence and taking steps to curb it.

Director, VAPP Dept at the agency, Mrs. Ijeoma Amugo, said: “The issue was raised on the sideline of our engagement with some stakeholders from the Kabusa area of Apo, Abuja, some weeks ago and it was agreed that they should promptly report such a case to NAPTIP.

“The DG has also directed improved surveillance in the community alongside sustained awareness and enlightenment on the danger of such harmful practices.”

Apart from NAPTIP, Teenage Network has been working with stakeholders in Pygba Sama and Kpaduma II for the past three years on awareness creation.

Teenage Network’s representative in Pygba Sama, Ruth Ibrahim, said she did not know about breast ironing until she relocated to the community with her husband.

According to her, after her relocation, she noticed the high number of sexual and gender-based violence (SGBV) within the community, with men battering their wives at the slightest provocation, like being served their meals without meat, even when they (the men) refuse to provide money for food to wives who are mostly housewives.

She added: “I became friendly with the young girls in the community and they began opening up to me.

“Many of them come to me with things they cannot tell their mothers. It was in the process that I learnt about their tradition of breast ironing and the high level of sexual abuse being committed by older men and young boys.

“So far, I have confronted a lot of these molesters, called them and their families out in community gatherings that I have organised and sensitised the women on the dangers of breast ironing.”

Ruth Ibrahim says a lot has changed in Pygba Sama in the last three years in the aspect of breast ironing because the women are now listening and have begun ostracising mothers who still insist on practicing breast ironing.

Luckily, practitioners like Kandie Iliya are beginning to repent. “After ironing that of my first daughter, I did not iron the breasts of my second because I have become aware of its dangers.

“I did that of my first daughter out of ignorance because I thought I was doing what was best for her.

“But now, they told me that it could lead to cancer, breast pains after giving birth, or it could prevent a mother from producing milk after giving birth. I don’t want anything to happen to my daughters.” she said.

On her part, Timipa-Uge said so far the network has recorded quite a number of success stories. Adolescent girls in the communities have confirmed that there has been a significant reduction in the rate of breast ironing ever since the programme started.

She added: “We’ve had girls whose older siblings had experienced breast ironing before the programme now telling us they were saved from experiencing that, and we have had community women openly telling us how they have changed their mind on the practice.”

• This report was sponsored by the International Centre for Investigative Reporting (The ICIR)

Faith

Awka Anglican Diocese Rejects Ibezim’s Suspension, Threatens to Leave Church of Nigeria

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…Insists Archbishop remains in office, warns against interference by Ezeofor

By Tony Edike

The Diocesan Board of the Diocese of Awka, Anglican Communion, has rejected the six-month compulsory leave imposed on the Archbishop of the Province of the Niger and Bishop of Awka Diocese, Most Rev. Alexander Chibuzo Ibezim, by the Primate of the Church of Nigeria, Most Rev. Henry C. Ndukuba.

The board also rejected the appointment of Bishop Samuel C. Ezeofor as Supervising Bishop of Awka Diocese and Coordinating Bishop of the Province of the Niger, describing the decisions as unlawful, unjustified and contrary to the church’s governing provisions.

The resolutions were contained in a communiqué issued after an emergency meeting of the Diocesan Board held on Friday, October 16, 2026, at the Chapel of Divine Favour, Anglican Village, Ifite Awka, Anambra State.

The meeting deliberated on a letter dated October 13, 2026, issued by Ndukuba directing Ibezim to proceed on six months’ compulsory leave and appointing Ezeofor to oversee the diocese and province during the period.

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The board argued that the Primate lacked the constitutional authority to compel Ibezim to proceed on leave or transfer his episcopal responsibilities to another bishop.

It maintained that neither the Constitution and Canons of the Church of Nigeria (Anglican Communion) 2020 nor the Constitution and Regulations of the Diocese of Awka 2023 empowered the Primate to take such action.

According to the communiqué, Section 29(1) of the church’s constitution, which the Primate reportedly cited in his letter, did not authorise the compulsory leave or the appointment of another bishop to assume Ibezim’s duties.

The board further argued that the decision violated Ibezim’s constitutional rights, including the presumption of innocence under Section 36(5) of the 1999 Constitution of Nigeria, as amended, and the right to freedom of thought, conscience and religion under Section 38(1).

Cites pending court cases

The board also faulted the Primate’s decision on the grounds that several cases involving Ibezim and allegations against him were pending before the High Court of Anambra State.

It listed three cases: Suit No. A/Misc. 446/2025, involving Ibezim and the Economic and Financial Crimes Commission; Suit No. A/Misc. 494/2026, involving Ibezim and the Inspector-General of Police and others; and Suit No. A/371/2026, involving Ibezim, Ndukuba and another defendant.

Archbishop Ibezim, Bishop Ezeofor and Primate Ndukuba

The board argued that the matters were sub judice and that the church authorities should refrain from taking actions capable of interfering with the issues before the court.

It further alleged that injunctions granted on September 9, 2025, against the EFCC and Prince Echezona Bonti Onuigbo were renewed by consent of the parties on October 14, 2025.

The communiqué also referred to pending motions seeking to restrain the Primate from issuing suspension letters or taking further steps that could affect Ibezim’s tenure as Archbishop of the Province of the Niger and Bishop of Awka Diocese.

The board maintained that the appointment of a supervising bishop while the legal proceedings remained unresolved amounted to an attempt to pre-empt the outcome of the cases.

Questions inquiry process

The Diocesan Board also challenged the explanation that Ibezim’s compulsory leave was intended to facilitate an impartial inquiry into the affairs of the diocese and promote peace and reconciliation.

It alleged that Ndukuba had previously constituted two panels to investigate allegations against Ibezim but had withheld their reports.

According to the communiqué, the first panel was established through a letter dated August 13, 2025, and headed by Justice Babashola Ogunade, while the second was constituted on June 17, 2026, under the leadership of Archbishop Blessing Enyindah.

The board argued that the failure to release and process the reports violated provisions of the Church of Nigeria’s Constitution and Canons, particularly Sections 75 and 76, which it said prescribe procedures for submitting, considering and ratifying the findings and recommendations of inquiry panels.

It maintained that the reports should be considered by the Episcopal Synod, with the relevant recommendations subjected to the prescribed approvals of the Standing Committee and General Synod.

Reaffirms confidence in Ibezim

Despite the allegations against Ibezim, the board expressed confidence in his leadership and insisted that he remained the duly recognised Bishop of Awka Diocese and Archbishop of the Province of the Niger.

It urged him to continue discharging his episcopal responsibilities, adding that the diocese remained peaceful, united and progressive.

The board also dismissed allegations of financial impropriety against the archbishop, insisting that no diocesan funds had been missing, stolen, misused or misappropriated by him.

It further claimed that neither of the two inquiry panels had indicted Ibezim for financial misconduct.

The board commended the archbishop for what it described as massive infrastructural development in the diocese and urged him not to be distracted by the controversy.

These assertions represent the position of the Diocesan Board as stated in the communiqué.

Warns Ezeofor, threatens withdrawal

The board warned Ezeofor against interfering in the affairs of Awka Diocese, urging him to concentrate on his responsibilities as Bishop of Aguata Diocese.

It cautioned that it would not accept any attempt to destabilise the diocese and threatened to seek legal remedies and involve law enforcement agencies if its warning was ignored.

The communiqué also directed all organs of Awka Diocese to remain loyal to Ibezim and continue their lawful activities, while rejecting what it described as interference or directives from Ezeofor.

It warned that members or diocesan organs that failed to comply with the directive could face appropriate sanctions.

In its strongest warning, the board threatened that Awka Diocese could withdraw from the Church of Nigeria (Anglican Communion) and continue under the Church of England if Ndukuba and Ezeofor persisted in what it described as unlawful interference in the diocese’s affairs.

The communiqué was signed by Sir B.E.I. Nwofor, SAN, Lord Chancellor of the Diocese of Awka; Ven. K.E.N. Chukwukamma, PhD, Synod Secretary; and Mr Eugene Chukwudi Okonkwo, Lay Synod Secretary.

The development marks a further escalation of the leadership dispute within the Anglican Church, with the Diocesan Board openly challenging the Primate’s directive and threatening a possible separation if the disagreement is not resolved.

The Primate and Bishop Ezeofor could not be reached for comments as of the time of filing this report. Their responses will be included in subsequent updates if made available.

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2027: Opposition to name single presidential candidate before polls – Lukman

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The convener of the G100 political pressure group, Salihu Lukman, has said opposition parties working in alliance with the group will announce a single presidential candidate for the 2027 general elections, possibly only days before the poll.

Lukman, a former National Vice Chairman of the All Progressives Congress (APC), spoke on Channels Television’s programme, Hard Copy.

“I can tell you categorically, and my confidence about that comes from what I see in the leadership of the parties: they are committed and they are working, taking all the steps necessary.

“So it could be two months, some weeks to the election, or a few days to the election; they will come out and tell Nigerians this is the direction, and everybody will queue”, he said.

According to him, the effort has gone beyond the six parties currently involved. “They are also working to expand; they are reaching out to other parties,” he said.

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The G100 was formed to push the opposition towards a united front after an all-opposition summit in Ibadan in April 2026 resolved to field a consensus candidate against the ruling APC.

Lukman said the parties and their candidates have since taken over the process from the group.

“When the parties owned the process we had started and took it beyond, took it out of our hands and began to engage each other based on the need to develop the kind of confidence they need to trust one another,” he said.

He identified the biggest obstacle as “the trust deficit among even the parties and the candidates.”

He explained that a summit on August 31 “agreed to have five working groups, and one of the working groups is the one that will work on that single consensus candidate.”

Each party, he said, will nominate members into the group, either through its candidate or through the party itself, under agreed terms of reference.

“The collegiate is basically about ensuring that both the parties and their candidates are the ones taking the decisions, and at the same time the people doing the work are people who have the mandate of both the parties and the candidates, not anybody from outside,” he said.

Asked how the group would handle supporters of Peter Obi, Atiku Abubakar and the Kwankwasiyya movement, who have shown no sign of yielding, Lukman said rigid positions help the ruling party.

“Taking a hardline position, a rigid position, is almost like working for the APC and the Tinubu government at this point,” he said.

He said many signatories to the G100’s open letter support Obi or Atiku, but that the group has told them “the country is superior to any individual.”

Lukman said John Cardinal Onaiyekan recently made the same point on Channels Television, that opposition candidates cannot split votes five ways and expect one of them to defeat a ruling party.

“The arithmetic is simple: you can’t split votes five ways and expect victory in one of you,” Lukman said.

On the differing manifestos of the parties, including the Social Democratic Party (SDP) candidate’s pledge of a 300 naira starting pump price for petrol, Lukman said the group would not merge documents.

“It’s not harmonising manifestos; it’s basically to come up with a minimum programme of action which the government to be produced post-2027 will prioritise implementing,” he said.

He said all candidates would subscribe to the programme in advance, so that “in the event that any of them emerge as the candidate there is no debate.”

Lukman said much of the groundwork already exists, since the candidates’ campaigns have developed their own positions.

“I’m sure the Peter Obi campaign has also done some work; I am also sure Prince Adewole Adebayo and all the other candidates have also done their own work,” he said.

He said the outcome could be “ADC, it could be any other party, or it could be an alliance that will produce a new party,” and added: “I don’t have ambition to contest election and I don’t have ambition to hold any appointive or elective office.”

Warning candidates against clinging to their tickets, Lukman said: “Politicians can lie to themselves, and at the end of the day let the candidates continue to hang on to their candidature; at the end of the day only one person will be president of the Federal Republic of Nigeria.”

Lukman also addressed his withdrawal of membership of the African Democratic Congress (ADC), which he attributed to internal issues in Kaduna and said he has now resumed membership of the party.

He said he feared the party was “shifting to a direction where we will end up reproducing the old parties we have left.” (Saturday Vanguard)

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2027: Keke Riders Endorse Mbah, Tinubu

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..Reiterates Enugu’s zero tolerance for political violence

The Tricycle Riders Association of Enugu State has endorsed the state governor, Dr. Peter Mbah, for a second term in office, citing improved security, road infrastructure, and social amenities in the state.

The association, popularly known as Keke Riders, also endorsed President Bola Tinubu, citing the Enugu–Onitsha Road, Enugu–Port Harcourt Expressway, New Artisan Bridge, Obinagu Flyover, and strategic appointments.

This was even as Governor Mbah scrapped the N750 daily payment by tricycle operators and also extended their operational time from 9pm to 10pm.

Mbah also said they would continue to operate at no cost at all the state’s modern transport terminals.

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Leading the endorsement at Okpara Square, Enugu, during the conclusion of a “One Million March” event on Saturday, the state Chairman of the Tricycle Riders Association of Nigeria, Comrade Kingsley Edeh, said the endorsements were predicated on achievements, especially those that have impacted the lives and businesses of tricycle riders, their families, and the people of Enugu State in general.

“Which will we reel out and leave the other? Is it the security and good roads, which now enable us to ply our trade without any problems, the 267 Smart Green Schools, the completion of long-abandoned projects such as the International Conference Centre, Nigergas Limited, Sunrise Four Mills, Hotel Presidential, and many more?

“We can also see the infrastructure President Tinubu is building in the South East and the support he is giving to our governors.

“So, we will vote APC from top to bottom come 2027,” he declared.

Corroborating the position of the Tricycle Riders Association in Enugu, the body’s National Secretary, Comrade Sunday Enang, described Mbah as a ‘magician’ in the art of governance, stressing that no governor anywhere had done what he was able to accomplish in three years.

“Your ‘Tomorrow Is Here’ vision is evident in the construction of modern transport terminals, the establishment of Enugu Air, investment in an asphalt plant, intra- and inter-city road construction, and efforts to improve traffic flow and urban transportation.

“These initiatives are promoting safer, more organised, and more efficient movement across the state.

“We also commend the policy allowing tricycle operators to use designated terminals without paying toll fees. This support recognises their contribution to the economy and the livelihoods of thousands of families.

“These practical policies reflect disruptive innovation and demonstrate how effective leadership can turn vision into tangible opportunities,” he said.

In his response, Mbah described tricycle operators as critical players in the state’s economy, stressing that while his administration was focused on growth, it was equally determined to eradicate poverty, hence the various interventions to increase their disposable incomes.

“You are the powerhouse of our economy because you set out early in the morning, working long hours, navigating traffic, taking our workers to work, taking our students to school, moving our people from urban areas to rural communities, connecting businesses, and helping traders get to their businesses. A lot of people earn their living because of what you do.

“But we also see your struggles. So, I have started engaging with your executives on how we can make life better for you. As the Managing Director of the Transport Terminal just said, no more payment by our tricycle riders at any of the transport terminals.

“Let me also recognise something. Our government, as you know, is not just about growth. We are also interested in ending poverty and making sure that you have more money or disposable income to take care of your family. And so, the issue of tickets is sealed. No more tickets for you.

“Again, when we came into the office in 2023, we inherited a curfew on tricycle operators such that they could only operate from 6am to 9pm. There was a sit-at-home, but we have ended that with your support. Today, Enugu State is safe. So, we will be shifting your operational time limit from 9pm to 10pm,” he said.

While acknowledging their commendation for the rapid construction of roads, Mbah said this was part of the government’s deliberate steps to increase their disposable incomes by reducing their spending on repairs, assuring them that his administration would construct and reconstruct all the remaining 1,022 urban roads in the state.

“Because I understand how bad roads can be terrible, not only for your tricycles and the money you spend on repairs, but also for the time you spend at the mechanic, all the roads in Emene, Abakpa, Idaw River, Trans-Ekulu, Awkunanaw Area, Coal Camp, New Haven, Thinkers Corner, Uwani, among others, are paved or being paved.

“I can assure you that there will be no road in our city that will be unpaved. We are going to pave all the remaining 1,022 roads,” he emphasised.

Meanwhile, Mbah has vowed that his administration would take every step within the law to preserve the security and peace that the people of Enugu had worked to build in the state.

“You must treasure it. You must protect it. Enugu is on an upward trajectory. We will not allow those deceptive voices and politicians who campaign in poetry but only govern in prose. With our government, you have experienced real development and real growth.

“Let me also warn that we have worked extremely hard to establish a safe state. Nobody, no matter their ambition, will take that away from us. And we will not stop at anything, deploying all means necessary within the law to bring to book any violator or anybody who tries to import thugs to disrupt the peace and public safety we enjoy in this city and this state. We have zero tolerance for violence.”

He enjoined the people to make good their endorsements by getting their PVCs ready for the 2027 elections and voting massively for him, all APC candidates, and President Bola Tinubu, whose policies, he said, ensured the availability of resources to execute the numerous projects they listed.

Other speakers at the event were the Enugu State Chairman of the APC, Dr. Martins Chukwunweike; Grand Patron of the Enugu State Traditional Rulers Council, HRH Igwe Greg Ugwu; and the Managing Director, Enugu East Zone Transport Terminals, Dr. John Egbo.

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