Source: Government of Qatar
Doha, December 04, 2025
HE Minister of State for International Cooperation Dr. Maryam bint Ali bin Nasser Al Misnad met on Thursday with HE Ambassador of the Democratic Socialist Republic of Sri Lanka to the State of Qatar Roshan Sithara Khan Azard.
The meeting discussed bilateral cooperation and ways to support and strengthen it, in addition to the humanitarian situation, urgent needs, and recovery plans following Cyclone Ditwah, which struck Sri Lanka.
Source: Government of Qatar
Doha, December 04, 2025
HE Special Envoy of the Minister of Foreign Affairs Ambassador Faisal bin Abdullah Al Hanzab met Thursday with HE United Nations Special Rapporteur on the situation of human rights in Afghanistan Richard Bennett, currently visiting the country.
During the meeting, they discussed joint efforts between the State of Qatar and the United Nations, particularly regarding the humanitarian situation in Afghanistan.
Source: Government of Qatar
Doha, December 04, 2025
HE Prime Minister and Minister of Foreign Affairs Sheikh Mohammed bin Abdulrahman bin Jassim Al-Thani, and HH Minister of Foreign Affairs of the Kingdom of Saudi Arabia, Prince Faisal bin Farhan bin Abdullah Al Saud, on Thursday co-chaired the eighth meeting of the Executive Committee of the Qatari-Saudi Coordination Council, in Riyadh.
During the meeting, the Council’s General Secretariat working team reviewed the outcomes of the subcommittees and their working groups over the past period.
HE the Prime Minister and Minister of Foreign Affairs, and HH the Saudi Foreign Minister, also signed the minutes of the Executive Committee meeting of the Qatari-Saudi Coordination Council.
Source: APO – Report:
By Henok Teferra Shawl, Boeing managing director for Africa (www.Boeing.com).
Sustainable aviation fuel (SAF) presents a strategic opportunity not only to reduce lifecycle emissions but to retain value in African economies and create skilled jobs.
Today, Africa imports most of its jet fuel, sending billions of dollars off the continent each year and leaving airlines and governments vulnerable to volatility of oil prices and currency shocks. At the same time, Africa’s diverse agricultural and renewable resources provide a strategic advantage for SAF production. Domestic SAF production could help address structural cost disadvantages facing African airlines — higher jet fuel prices, weak supplier competition, low procurement volumes, and higher taxes.
The World Bank (https://apo-opa.co/4pfameJ) projects Sub‑Saharan Africa will see a major working‑age population expansion by 2050 and capturing this demographic dividend depends on creating skilled jobs at scale. SAF value chains – from feedstock cultivation to refining and logistics – can drive employment and economic growth. Turning this potential into production requires coordinated action across three mutually reinforcing areas: feedstock, policy and finance.
Today, SAF carries a price premium due to limited production. Africa’s abundant renewable energy resources and diverse feedstocks could make the continent a key contributor to bringing costs down – an industrial opportunity not to be missed.
From years of research in Africa and globally, including a 2019 study (https://apo-opa.co/4iCdXAY) with WWF South Africa and the International Institute for Applied Systems Analysis, and a 2023 study (https://apo-opa.co/4atc87s) in Ethiopia and South Africa with the Roundtable on Sustainable Biomaterials (RSB), Boeing has found that data‑driven local feedstock assessments are the essential first step.
Building on this experience, Boeing and RSB are engaging other African countries to assess sustainable feedstock potential and SAF production capacity to support creation of a regional SAF ecosystem and inform national policies. Convening governments, research bodies and airlines will help produce credible baselines for such work.
SAF can cut carbon emissions by up to 80% over the fuel’s lifecycle compared to conventional jet fuel. However, in order to achieve the aviation industry’s decarbonization goal, SAF production worldwide must grow from anticipated 2 million tons in 2025 (https://apo-opa.co/49XflfA) to roughly 500 million tons within 25 years (https://apo-opa.co/3Kf8X8Z), according to the International Air Transport Association (IATA).
SAF will not scale overnight, hence maximizing the impact of every liter of SAF must be paired with reducing fuel demand. Modern airplanes like the Boeing 737 MAX and 787 Dreamliner help airlines cut fuel burn and lower operating costs. In Africa, where about 70% of future deliveries are narrowbody airplanes and intraregional connectivity is a priority, efficient airplanes can expand routes and support trade and tourism while the industry is working to scale SAF supply.
Working together we can turn Africa’s potential into local industries, jobs, connectivity and shared prosperity. Building sovereign SAF markets while accelerating fleet modernization and operational efficiency can power that transformation and unlock lasting economic benefits across the continent.
– on behalf of Boeing.
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Source: APO – Report:
Binance (www.Binance.com), the global blockchain ecosystem behind the world’s largest digital asset exchange by trading volume and users, today announced on stage at Binance Blockchain Week that its co-founder, Yi He, has been appointed Co-CEO.
“Yi has been an integral part of the executive leadership team since the launch of Binance. Her innovative and user-focused approach has been instrumental in shaping the company’s vision, culture, and bottom-up business strategy,” said Binance CEO Richard Teng. “This appointment is a natural progression and she will continue to guide the organization from strength to strength.”
“We remain dedicated to being the most trusted and regulated exchange in the world, always putting our users first. Yi plays a critical role in growing our community and driving product innovation as we work to reach one billion users. Together, we are focused on building the Web3 infrastructure and promoting financial freedom, empowering people to participate in a more open and fair financial system,” added Richard.
“I am honored to build alongside Richard, who brings decades of experience in regulated financial markets and was among the first to regulate crypto in its early days,” said Yi He. “Together, we bring diverse perspectives and are confident in leading the future of the industry during this pivotal time, as we responsibly expand our global presence and drive sustainable innovation with our users always at the center.”
– on behalf of Binance.
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Source: The Conversation – Africa – By Judith Coullie, Senior Research Associate, English Studies, University of KwaZulu-Natal
South African liberation leader Albert Luthuli died on 21 July 1967 near his home in Groutville, in the South African province of KwaZulu-Natal. A government inquest concluded his death was an accident – that he was hit by a train. This was always disputed by his family and almost 60 years later they were vindicated.
In 2025, a court ruled that Luthuli was murdered, his death the result of “assault by members of the security special branch of the South African police”. The ruling corrects long-standing historical records. It adds Luthuli’s murder to the catalogue of torture and assassination that the apartheid government increasingly relied on to suppress dissent.
Albert John Mvumbi Luthuli was born around 1898. He was an educator, Zulu chief, and religious leader. Africa’s first Nobel Peace Prize winner was also president-general of the African National Congress (ANC) from 1952 until his death at 69.
The ANC resisted white minority rule in South Africa and Luthuli was active in the organisation’s defiance campaign. He became head of the ANC in 1952, four years after apartheid was formalised.
In the last decades of his life, Luthuli was silenced and persecuted. Once democracy was achieved in 1994, honours were heaped on him – his image is the watermark on South African passports.
Still, Luthuli is largely overshadowed by fellow Peace Prize winners Nelson Mandela and Desmond Tutu. And while over 14 million copies of Mandela’s autobiography, Long Walk to Freedom, have been sold, Luthuli’s account of his own life, Let My People Go, is comparatively little known.
Much of my research on life writing has focused on autobiography published during apartheid, including analysis of Let My People Go.
It’s a book that deserves to be more widely read. It defies expectations that the autobiographer will offer a candidly personal account of self and life.
Luthuli’s autobiography mostly focuses on the struggle for justice. It depicts a steadfastly moral man whose fight against racist oppression inspired activists within and beyond South Africa, and should still.
Let My People Go offers a brief sketch of Luthuli’s ancestors and early life. His grandparents were Zulu Christian converts. He was born, he calculated, “in the year 1898, and certainly before 1900” near Bulawayo, in today’s Zimbabwe. He was not born in his ancestral home, Groutville, because his father had left to serve in the Second Matabele War. After the conflict, his parents stayed on at a Seventh Day Adventist mission station.
His father died when Luthuli was a baby. At about 10, he was sent back to Groutville for his schooling. Qualifying as a teacher, he became principal of a small school. A government bursary allowed him to study further at Adams College, where he performed exceptionally well and was invited to join the staff and rose up the ranks. He met Nokukhanya Bhengu there and they married in 1927.
Luthuli loved teaching. However, in 1935, after prolonged urging from tribal elders, he and Nokukhanya decided he was duty-bound to accept nomination as chief of the Umvoti Mission Reserve.
For 17 years, he dedicated himself to improving the lot of the people of Groutville and providing principled leadership in confronting the injustices of racism. He took the “revolutionary step of admitting women” to local meetings. He organised African sugar farmers and held a seat on the Native Representatives Council. In 1938, he was a member of the executive of the Christian Council of South Africa.
In the years that followed he would remain deeply involved in Christian and civic organisations. In 1945 he was elected onto the executive of the ANC’s provincial branch, becoming president of it in 1951 and, in 1952, of the whole organisation.
Overseas travel widened Luthuli’s perspective, whether it was a missionary conference in India (1938) or a nine month church-sponsored lecture tour of the US (1948).
His autobiography recounts in detail his religious, civic and political involvement, weaving in a narrative of increasingly draconian and devastating apartheid policies.
Writing painstakingly and usually without emotion – though disgust and horror sometimes break through – he challenges the “twisted, distorted” versions of history promoted by the regime. He offers meticulous evidence of the irrationality and immorality of racism.
From 1953, repeated banning orders prevented Luthuli from leaving his home or publishing or distributing any written material. In 1956 he was arrested on a charge of high treason. (Discharged in 1957, he was acquitted in 1961.)
Despite this, Luthuli carried on with his autobiography, dictating his story to his friends Rev Charles Hooper and his wife Sheila Hooper. They compiled the draft which Luthuli then edited.
It was a foregone conclusion that Let My People Go would be banned and Luthuli knew it was unlikely to enlighten apartheid rulers:
There is not really even a common language in which to discuss our agonising problems. (They) cannot speak to Africans except in the restricted language of Baasskap.
The term refers to whites being boss, and anyone classified as non-white adopting a position of subservience.
Nonetheless, the narrator insists that:
If the whites are ignorant of the realities, the fault does not lie with us.
Readers of autobiography tend to look for insight into the author’s personal life, but Luthuli’s gives greater weight to political-historical analysis.
In the book, he repeatedly denies his own importance, reminding readers that much of what he experienced was shared by other oppressed South Africans. This is key to the depiction of his character in the book.
He only briefly mentions his family. He and Nokukhanya have seven children, but he doesn’t share their names and draws a “veil” over any details about their marriage.
Nokukhanya, he writes, “ungrudgingly” assumed full responsibility for their home and smallholding so that he could focus on his public duties. At Adams College, for example, he was also a choirmaster, soccer team administrator and Zulu cultural organiser, and served on an association for African teachers.
Under his leadership, the ANC became a mass organisation. Luthuli had to travel the country in support of the defiance campaign:
I quite literally neglect my family and feel extremely guilty about it.
Luthuli’s reserve is reinforced by his use of the passive voice. For instance, he describes being urged to take leadership roles, rather than seeking these himself.
Nonetheless, even in these apparent self-deflections, Luthuli’s character emerges: his centre of gravity does not lie in the domestic sphere but in service to the community. He is driven by his “desire to serve God and neighbour”.
By refusing the “self-assertion and self-display” that is typical of autobiography, Let My People Go portrays a selfless self.
Luthuli’s story depicts a humble man who refuses to yield, despite growing persecution. Or, as Charles Hooper observes in the introduction, the “humility of a man who cannot be humiliated”. Luthuli expresses gratitude when outrage might seem more reasonable. He describes his prison cell, when he was ill and isolated, as a prayerful “sanctuary”.
Accounts of casual racism, police harassment and brutal assault are harrowing. Hard to read, too, is Luthuli’s self-recrimination. He reproaches himself for “having contributed too little” to the political struggle.
This reserve doesn’t obscure his character, it illuminates it. He emerges as a thoughtful, humble man committed to non-racism, non-violence and justice who even tries to understand Afrikaners’ fears of “being swamped”.
Farsighted, he predicted the rise of “terrorism (and) legalised murder by army and police forces”. Yet he retained faith that “the outcome of the struggle” would be justice for all.
After his release from prison, Luthuli, still banned, lived in isolation in Groutville. He was murdered before the banning order expired.
– Who was Albert Luthuli? The murdered South African leader who put his people above himself
– https://theconversation.com/who-was-albert-luthuli-the-murdered-south-african-leader-who-put-his-people-above-himself-269729
Source: The Conversation – Africa – By Adriaan van Klinken, Professor of Religion and African Studies, University of Leeds
In African literature, Christianity has usually been shown as a foreign religion brought to the continent by European missionaries and colonisers. But in the past few decades, Nigeria’s writers have dealt with it in a far more complex way as Christianity is rooted in, and transformed by, local realities, ranging from conflict to prosperity.
A new open source book by a scholar of African religion, Adriaan van Klinken, sets out to understand these changes through the eyes of Nigeria’s fiction writers. We asked him five questions.
What fiction and religion have in common is that both are works of human imagination and meaning-making. I became interested in literary writing as a commentary on religion. As the late Kenyan writer, Ngũgĩ wa Thiong’o, put it:
The novel, like the myth and the parable, gives a view of society from its contemplation of social life, reflecting it, mirror-like, but also reflecting upon it.
In the book I ask a two-fold question. How do the novels of today’s writers represent religion as a central part of African social life? But also, how do they reflect on religion, critiquing and reimagining it?
I chose Nigeria because the country has become the continent’s major centre of both literary production and Christian growth. (According to researchers, Nigeria’s Christian population grew by 25% to 93 million from 2010 to 2020. The country is projected to have the third largest Christian population in the world by 2060.)
When I started reviewing novels by contemporary Nigerian writers, I discovered that, in many texts, Christianity is a central theme in one way or another.
The Nigerian classic Things Fall Apart by Chinua Achebe was published in 1958. It’s about the changes and tensions in traditional Igbo society because of colonisation. Christianity is described as a newly arriving religion. At first it has little traction but thanks to its links to colonial institutions, it gradually grows its influence, causing division in society.
This critical take on Christianity by Achebe and other African writers of his generation has been well documented.
But both African literature and African Christianity have developed. The writers I discuss were born after independence and engage with Christianity in the postcolonial period.
Read more: Chimamanda’s Lagos homecoming wasn’t just a book launch, it was a cultural moment
Chimamanda Ngozi Adichie’s 2003 novel Purple Hibiscus signals a transition. In it a teenage Igbo girl, Kambili, grows up in a family dominated by a fanatically religious father.
By contrasting how faith is experienced in two Catholic families, Adichie explores the complexity of Nigerian Catholicism and its transformation from a European missionary product into something locally rooted. Towards the end, Kambili has an apparition of the Virgin Mary in a Nigerian landscape. It’s an empowering religious experience for her.
Adichie invokes Christian imagery and symbols in a story about gender issues. Other writers have done something similar in stories about issues of sexuality (Chinelo Okparanta’s Under the Udala Trees) and ecology (Chigozie Obioma’s The Fisherman). Dominant forms of Christianity are critiqued in these novels for their links to colonialism, patriarchy, homophobia, and environmental destruction. But Christian traditions are also creatively reinterpreted.
Nigerian-born sociologist Wale Adebanwi argues that African literary writers are social thinkers. I expand this to argue they’re religious thinkers, too. They think about and with religion, precisely because religion – not only Christianity, but also Islam and indigenous religions – is part of the fabric of society that shapes their own identities.
In one chapter I focus on the Biafran War (1967–1970). This tragic episode in Nigerian history is still a source of national trauma, especially among the mainly Christian Igbo people in the east. Although far from simply a religious conflict between Christians and Muslims, the civil war shows how religion is enmeshed with other major divisions in Nigerian life. Like ethnicity, economic resources, political power.
The war and its aftermaths are a big theme in Nigerian literature. I discuss two novellas – Chris Abani’s Song for Night and Uzodinma Iweala’s Beasts of No Nation. They don’t mention the war by name but can be seen as a commentary on it.
Both tell of the traumatising impact of brutal violence through the eyes of child soldiers. Both draw on Christian objects, texts, and symbols while processing postwar memory and the complex question of forgiveness. Avoiding simple answers, the books suggest Christianity might offer resources for a much-needed path of healing and reconciliation.
Read more: Is there a Christian genocide in Nigeria? Evidence shows all faiths are under attack by terrorists
Another chapter is about Christian-Muslim relations. This is important given Nigeria’s religious demographics (both Christian and Muslim populations are growing fast, with Muslims in a slight majority). But also because of the history of tensions and conflicts between Christians and Muslims. This has (geo)political significance (just see US president Donald Trump’s threat of military intervention over alleged “Christian persecution” in Nigeria).
Uwem Akpan’s Luxurious Hearses (2008), E.E. Sule’s Sterile Sky (2012) and Adaobi Tricia Nwaubani’s Buried Beneath the Baobab Tree (2018) are all set in the Muslim-dominated north.
They all complicate simplistic views and offer nuanced insight into inter-religious relations in a time of escalating tensions between Christians and Muslims. Written by authors from Christian backgrounds, they interrogate the tendency among some Nigerian Christians to see Muslims as the enemy. They also suggest that Christian radicalisation is part of the problem.
By including Muslim characters who protect Christians, and other examples of Christians and Muslims living together harmoniously, these novels promote an everyday practice of neighbourliness.
Nigeria, and Lagos in particular, has been described as the Pentecostal capital of the world. Pentecostalism is a fast-growing form of Christianity. It emphasises the experience of the holy spirit, energetic worship, divine healing, and a gospel of prosperity. Nigeria (and Africa more generally) has become a major centre of Pentecostalism. As such it’s become a prominent theme in Nigerian literature.
By and large, it’s not favourably depicted. The satirical novel Foreign Gods, Inc by Okey Ndibe (2014) is a case in point. Through the character of Pastor Uka, it explores how hypocricy, exploitation and deception could accompany the prosperity gospel. It suggests Pentecostalism could be continuing the colonial project, with its hostility towards indigenous religions.
For my part I agree, but argue that the depiction of Pentecostalism in Nigerian fiction is somewhat one-sided. It fails to consider the diversity and possibilities within this movement.
Pentecostalism also gives hope to impoverished communities. It empowers people socially and economically. It creates local and global networks, and even builds new cities.
Of course, I hope people will go and read these novels (as well as many others I couldn’t include). Then they too can experience the fascinating life-worlds in them that religion is such an intricate part of.
Good literature is able to avoid simplistic accounts of religion and social life, because by including a diverse range of characters, viewpoints and events it adds nuance and complexity to the conversation.
Read more: Nigeria’s violent conflicts are about more than just religion – despite what Trump says
Debates about whether Christianity has been good or bad for Africa, and Nigeria in particular, can probably never be settled, because so much depends on context and perspective. Nigeria’s writers offer just that.
– God in Nigeria: the country’s novelists help us understand the complexity of Christianity
– https://theconversation.com/god-in-nigeria-the-countrys-novelists-help-us-understand-the-complexity-of-christianity-270894
Source: Africa Press Organisation – French
La République du Congo entre dans une période de croissance rapide, avec une expansion en amont dans les secteurs du pétrole et du gaz naturel qui positionne le pays comme un pilier stratégique du développement énergétique de l’Afrique centrale. Avec le démarrage de la phase 2 du projet Congo LNG, l’objectif d’atteindre une production pétrolière de 500 000 barils par jour (bpj) et les réformes audacieuses de son cadre réglementaire, la République du Congo envoie un message fort aux investisseurs étrangers : l’Afrique centrale est ouverte aux affaires et déterminée à réaliser des projets à grande échelle.
Le gaz naturel : pierre angulaire de la stratégie énergétique du Congo
Le gaz naturel est devenu la pierre angulaire de la stratégie énergétique du Congo, les récentes avancées dans le développement du GNL reflétant l’engagement du pays à mettre en œuvre des projets de manière efficace et rapide. Mis en service six mois avant la date prévue et 35 mois après le début de la construction, le projet Congo LNG Phase 2 a démarré ses opérations en décembre 2025. S’inscrivant dans le cadre plus large du développement du GNL au Congo, la phase 2 augmente la capacité du projet de 2,4 millions de tonnes par an (mtpa), portant la production totale à 3 mtpa. La phase 2 comprend trois plateformes de production ainsi que l’unité Scarabeo 5, dédiée au traitement et à la compression du gaz, et l’unité Nguya FLNG. La première cargaison devrait être exportée début 2026.
Cette étape importante intervient peu après que le pays soit devenu exportateur de GNL, avec le lancement de la phase 1 du projet Congo LNG, le premier grand projet de développement gazier offshore du pays, achevé fin 2023. La mise en service de la phase deux marque une accélération extraordinaire, reflétant la volonté nationale de positionner le gaz comme un catalyseur de croissance. Au-delà de Congo LNG, des progrès sont réalisés dans le cadre du projet Bango Kayo, mené par la société chinoise Wing Wah et intégrant un volet de monétisation du gaz. Développé en plusieurs phases, le projet produira du GNL, du GPL, du butane et du propane pour le marché intérieur, avec une infrastructure gazière évolutive permettant de débloquer jusqu’à 30 milliards de mètres cubes de gaz sur 25 ans.
À la conquête des 500 000 barils par jour
Le secteur pétrolier congolais contribue depuis longtemps de manière décisive à l’économie régionale, mais l’objectif de 500 000 bpj représente un nouveau niveau d’ambition. Plusieurs développements sont en cours pour atteindre cet objectif. TotalEnergies investit 600 millions de dollars dans l’exploration et la production, en se concentrant sur le champ Moho Nord. Trident Energy élargit son portefeuille après avoir acquis les actifs congolais de Chevron en 2024, tandis que Perenco fait progresser la plate-forme Kombi 2, dont l’exploitation devrait démarrer début 2026.
Wing Wah se prépare également à augmenter sa production avec la signature en septembre 2025 d’un accord de 23 milliards de dollars sur les hydrocarbures pour le développement des permis Bango Kayo, Holmoni et Cayo. L’accord vise à porter la production de l’ensemble des permis à plus de 1,3 milliard de barils d’ici 2050. Cette reprise en amont intervient à un moment où l’Afrique centrale est confrontée à une demande croissante en approvisionnement énergétique sûr. La croissance de la production du Congo renforce la capacité de la région à respecter ses engagements en matière d’exportation et à répondre aux besoins nationaux.
La réglementation stimule les opportunités
La dynamique en amont de la République du Congo est alimentée par des cadres politiques. Dans le secteur gazier, le pays est en train d’élaborer un plan directeur pour le gaz, qui offre un cadre de développement clair pour ce secteur. S’exprimant lors de l’African Energy Week (AEW) 2025, le ministre des Hydrocarbures du pays, Bruno Jean-Richard Itoua, a également annoncé que le nouveau code gazier du Congo serait lancé cette année, apportant plus de clarté et assurant une gouvernance à long terme. Ces politiques complètent le lancement prévu d’un cycle d’octroi de licences. Bien qu’il ait pris du retard, le prochain cycle devrait offrir des opportunités stratégiques, favorisant les incursions des acteurs internationaux. Des plateformes telles que l’AEW, qui revient au Cap du 12 au 16 octobre 2026, soutiennent davantage les investissements étrangers en promouvant les opportunités, en mettant en relation les acteurs et en présentant la stratégie énergétique du Congo à un public mondial.
« La République du Congo montre au continent ce qu’il est possible de réaliser lorsque l’on combine la volonté politique, des partenariats solides et un engagement à monétiser les ressources dont on dispose aujourd’hui, et non dans dix ans. Des milliards de dollars d’opportunités dans le secteur du pétrole et du gaz sont en train d’être débloqués et le succès du Congo renforce l’ensemble de la région d’Afrique centrale. C’est le type de développement audacieux dont l’Afrique a besoin », déclare NJ Ayuk, président exécutif de la Chambre africaine de l’énergie.
Distribué par APO Group pour African Energy Chamber.
Source: APO
The Republic of Congo is entering a period of rapid growth, with upstream expansion across both the oil and natural gas industries positioning the country as a strategic anchor for Central Africa’s energy development. With the start of operations at Congo LNG Phase 2, goals to reach 500,000 barrels per day (bpd) in oil production and bold reforms across its regulatory landscape, the Republic of Congo is sending a strong message to foreign investors: Central Africa is open for business and committed to realizing large-scale projects.
Natural Gas: A Cornerstone of Congo’s Energy Strategy
Natural gas has emerged as a cornerstone of Congo’s energy strategy, with recent advancements in LNG development reflecting the nation’s commitment to bringing projects online efficiently and at pace. Brought onstream six months ahead of schedule and 35 months after construction began, the Congo LNG Phase 2 project began operations in December 2025. Part of the broader Congo LNG development, phase two increases the project’s capacity by 2.4 million tons per annum (mtpa), bringing the total output to 3 mtpa. Phase two features three production platforms as well as the Scarabeo 5 unit – dedicated to gas treatment and compression – and the Nguya FLNG unit. First cargo is expected to be exported in early 2026.
The milestone comes shortly after the country became an LNG exporter, with the start of Congo LNG Phase 1 – the country’s first major offshore gas development – achieved in late-2023. The commissioning of phase two marks an extraordinary acceleration, reflecting a national drive to position gas as a catalyst for growth. Beyond Congo LNG, advancements are being made at the Bango Kayo project – spearheaded by China’s Wing Wah and incorporating an integrated gas monetization component. Developed in several phases, the project will produce LNG, LPG, butane and propane for the domestic market, with scalable gas infrastructure unlocking up to 30 billion cubic meters of gas over 25 years.
The Quest for 500,000 BPD
Congo’s oil sector has long-been a critical contributor to the regional economy, but the push toward 500,000 bpd represents a new level of ambition. Several developments are underway to achieve this goal. TotalEnergies is investing $600 million in exploration and production, with a focus on the Moho Nord field. Trident Energy is expanding its portfolio following its acquisition of Chevron’s Congolese assets in 2024, while Perenco is advancing the Kombi 2 platform, with operations on track for early-2026.
Wing Wah is also gearing up for greater production with the September 2025 signing of a $23 billion hydrocarbon agreement for the development of the Bango Kayo, Holmoni and Cayo permits. The deal aims to ramp-up output across the permits to more than 1.3 barrels by 2050. This upstream resurgence comes at a time when Central Africa is facing widening demand for secure energy supplies. Congo’s production growth strengthens the region’s ability to meet both export commitments and domestic needs.
Regulation Fuels Opportunity
The Republic of Congo’s upstream momentum is being fueled by policy frameworks. In the gas sector, the country is establishing a Gas Master Plan, offering a clear development framework for the sector. Speaking at African Energy Week (AEW) 2025, the country’s Minister of Hydrocarbon Bruno Jean-Richard Itoua, also announced that Congo’s new Gas Code will be launched this year, creating greater clarity and providing long-term governance. These policies complement the anticipated launch of a licensing round. While faced with delays, the upcoming round is expected to feature strategic block opportunities, supporting forays by international players. Platforms such as AEW – which returns to Cape Town from 12-16 October 2026 – further supports foreign investment by promoting opportunities, connecting players and showcasing Congo’s energy strategy to a global audience.
“The Republic of Congo is showing the continent what is possible when you combine political will, strong partnerships and a commitment to monetizing the resources you have today – not 10 years from now. Billions of dollars in oil and gas opportunities are being unlocked and Congo’s success is strengthening the entire Central African region. This is the kind of bold development Africa needs,” says NJ Ayuk, Executive Chairman of the African Energy Chamber.
Distributed by APO Group on behalf of African Energy Chamber.
Source: Government of South Africa
Durban motorists advised of road closure
The South African National Roads Agency SOC Limited (SANRAL) has advised motorists of temporary road closures on the N3 Eastbound Carriageway at the M7 Pinetown off ramp and the N3 Westbound Carriageway at the St James Avenue off ramp as part of the ongoing construction of the upgrade to the N3.
“These closures are to facilitate the placing of bridge beams on the Langford Road bridge as part of the construction process for the N3 road upgrade between Westville Viaduct and Paradise Valley Interchange,” SANRAL KwaZulu-Natal Geometrics Specialist Engineer, Jason Lowe said on Thursday.
The temporary road closures will take place as follows:
As required for the safety of both road users and the construction team, full traffic accommodation plans are in place.
Trucks and heavy vehicles are advised to try and delay trips over this period, find suitable staging areas or reroute via the M7 or M19 and N2 to avoid major congestion.
Public transport operators are asked to ensure their drivers are aware of route closures and alternatives affecting their commuter routes.
All road-users are advised to plan their routes ahead of time and where possible leave for destinations earlier than usual.
Closure locations:
Closure 2: N3 East Bound Closure (Pinetown to Durban):
Closure 4: Full closure of both East and West bound carriageways – note the diversion routes as per closure 2 and closure 6 figures.
Closure 6: N3 West Bound Closure (Durban to Pinetown):
“SANRAL apologises for the inconvenience of these closures and appeals to road users to note and comply with the advance warning signs and speed restrictions when travelling through the construction work zones,” Lowe said. – SAnews.gov.za
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