By Festus Adedayo

As Ngugi wa Thiong’o says in his Wizard of the Crow, (2007), ire is more corrosive than fire. Make no mistake about it: President Bola Tinubu is angry. When Tinubu was similarly angry, I wrote a piece entitled Tinubu the Ap’ejalodo and his strange fish friend (September 18, 2018). That fable was one of the stories that helped to tame the greed of pre and post-colonial Yoruba society, as well as any tendency within it to play God.

By that 2018, Tinubu had made up his mind to replace Akinwunmi Ambode as governor of Lagos State. The piece, using that anecdote, was to warn him not to take the place of God. Suchlike stories helped to shape the moral man in Africa. His cosmology was governed by anecdotes, lore and mores which prescribed moral codes. For centuries, these sustained the associational and moral forte of Africa. Anecdotes that restrained a potential emperor from treading the path of ruination were told to children, even in their infancies; same about petty thieves who came to ghastly ends. For instance, the destructive end of greed was foretold in pre-colonial Yoruba society in the emblematic story of Tortoise and the scalding hot porridge on the fire he stole and covertly put on his head. It burnt his scalp. Permit me to retell the anecdote.

Set in an African village, the story is that of a young wretched fisherman (Ap’ejalodo) who was ravaged by failure. He was unable to catch enough fish over the years to rescue him from the pangs of lack. One day, however, as he thrust his fishing hook into the river, it caught one of the largest fishes he had ever seen. Excited, Ap’ejalodo pulled his awesome catch up to the riverbank and proceeded to yank it off the hook.

As he attempted to carry it to the basket, however, the fish began to speak like a human being. Ap’ejalodo was at first afraid but he eventually pulled himself up and listened to the sermon of the strange fish. Singing, Ap’ejalodo, mo de, ja lo lo, ja lo lo… (Fisherman, here I come…) the fish pleaded to be rescued by the fisherman.

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It promised that if the fisherman spared its life, in lieu of this rescue, he should ask for whatever he wanted in life. Excited, Ap’ejalodo let it off the hook and asked for wealth. Truly, by the time he got home, the ragged clothes on him and his wife had become very big damask agbada and aran, respectively, with their wretched hut transformed into a big mansion. Both now began to live the life of unimaginable splendour.

After a few years, the couple was however barren and the wife entreated Ap’ejalodo to go fishing again and ask his fish friend to rescue them from the social shame. As he thrust his hook into the river again, it caught the strange fish and the earlier process was repeated. This time, he asked for a child and the strange fish granted it, giving him children. Over the years, the fisherman magisterially summoned the fish through same process and the fish bailed the couple out.

Then one day, Ap’ejalodo and wife were just waking up from their magnificent bed when a blinding and intruding ray of the sun meandered into their bedroom. Enraged, Mrs. Ap’ejalodo couldn’t understand the audacity the sun had to intrude into their sacristy. Couldn’t it respect the privacy and majesty of the richest couple in the land? She then angrily commanded Ap’ejalodo to go meet his fish friend and ask that they be given the power to control the temerity of the Sun and other impertinent celestial forces.

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Off Ap’ejalodo went to the river bank, thrust his fishing hook into the river and again invoked the strange fish. And Ap’ejalodo made his plea. The fish was peeved by the fisherman’s greed and audacity.“You were nobody; I made you somebody and you now have everything at your beck and call. Yet, you want to compete with God in majesty and you will not allow even a common sun to shine and perform the illuminating assignment God brought it to perform on earth!”

The fish angrily stormed back into the river and as Ap’ejalodo, downcast, walked back home, his old torn and wretched dress suddenly came back on him, his mansion transformed into the hut of the past and the couple’s latter wretchedness was more striking than the one of yore.

After writing that piece in 2018, as fate would have it, I was wrong and Tinubu was right. In spite of the several entreaties to him, Ap’ejalodo had his way and Ambode became history. Today, Ap’ejalodo has warred with all his governor nominees since 2007. He attempted to remove all of them but only succeeded with Ambode. On each occasion, he made himself the victim of his disagreements with his mentee governors, answering to that Oscar Wilde statement that you cannot be too careful in the choice of your enemies. Babajide Sanwo-Olu has joined the infamous train of victims of Tinubu’s ferocious anger.

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As far back as January of this year, sullen murmurs of bees of power in Alausa and Aso Rock hinted that Ap’ejalodo was angry. While Ambode’s err was failure to offload requested funds, Sanwo-Olu’s was his indiscretion and temerity. An alleged female friend of the governor was said to have helped him courier Lagos funds to Atiku Abubakar and Peter Obi to enable him win the 2023 governorship. In violation of the laws of power, Sanwo-Olu thus outshone the Master. While he won his Lagos election, Ap’ejalodo lost. Ap’ejalodo actually didn’t mind him losing the election, with the aim of cutting his wings but regaining his overlordship of Lagos in a subsequent estimated victory in the court. At a meeting of the two, while the governor swore his innocence, Ap’ejalodo was said to have derisively laughed him off, maintaining he had security reports which affirmed the transaction. The stroke that broke the camel’s back was the governor’s effrontery in removing Speaker Mudashiru Obasa, Ap’ejalodo’s protege who had been overtly rude to the governor.

Twice in a week, Ap’ejalodo has ridiculed Sanwo-Olu at both the Lagos-Calabar highway and Lekki Free Port road commissioning. He skipped shaking his hands in one and ensured his absence in the other. You could hear the ghoulish cries of vultures waiting to feed off the flesh of the governor. At the Port road commissioning, Ap’ejalodo was fuming from all cylinders: “I am glad the Deputy Governor of Lagos is here. Take it that we will remove all those approvals given on the setbacks already given. No more planning approvals for those unplanned island being created illegally,” he said. Ngugi wa Thiong’o was indeed right. Ire is corrosive.

Ap’ejalodo, having been lifted up by his fish god friend to have an elephant firmly rested on his head, still wants to know what tiny crickets are doing in their small holes. He is enraged by the audacity of Sanwo-Olu’s Sun to intrude into his sacristy. Couldn’t the lanky fellow respect the majesty of the No. 1 Citizen of Nigeria, its richest

As part of the First Nigeria Policy of the President Bola Tinubu administration, the Director-General of the National Automotive Design and Development Council (NADDC), Mr Oluwemimo Osanipin, has disclosed that twelve universities have been selected for electric car manufacturing.

The twelve universities, comprising two from each geopolitical zone of the country, according to the DG, will be financed by the Bank of Industry and other key financial institutions.

Mr Osanipin made the disclosure in Uyo, the Akwa Ibom State capital, during a stakeholders’ engagement with the Association of Motor Dealers of Nigeria (AMDON) and the Nigeria Automotive Manufacturers Association of Nigeria (NAMA).

The theme of the engagement was “Import of Used Cars and Dealership Regulation in Nigeria.”

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He stated that Nigeria was also committed to component and parts manufacturing as part of its preparation for the production of Made-in-Nigeria vehicles and in fulfilment of the First Nigeria Policy.

According to him, the country is on its way to achieving 100% locally made electric vehicles, adding that the federal government has already built stations in ten of the universities in readiness for the project’s takeoff.

He said, “When I came in, one of the major initiatives I pushed for was component development, but let me state here that no country, no company, no OEM manufactures its own vehicle entirely.

For example, the company that manufactures Mercedes has suppliers who produce engines for them, but they handle the design and interior. Other suppliers produce bulbs and braking systems. No OEM manufactures all the components, but we are conscious of what happens after sales.

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Apart from producing parts to service vehicle production, you produce more parts to service after-sales because, let’s say annual production is 500,000, but the vehicles you service on the road amount to about 18 million. What this means is that we need to produce more parts.

That’s why we are pushing for components and parts production. As of today, we are expanding. We have identified the components that we can manufacture with comparative advantage and lower cost, such as plastic parts, which can be derived from petroleum by-products.

There are many things that we can produce here in Nigeria. We are working with major assemblers. In terms of design, we have initiated a programme involving twelve universities, two from each geopolitical zone, to design what we call the University Shuttle Bus, which will be 100% electric.

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It will be designed in Nigeria, and most of the parts will be sourced locally. We are working on it. When the universities complete the design, we will collaborate with assemblers and vehicle manufacturers and seek financial support from institutions such as the Bank of Industry and other financial entities to enable production.

Gradually, we are progressing towards fully designed and manufactured electric vehicles in Nigeria. In preparation for this, we have started building charging stations in several universities, and in the next few months, we will cover no fewer than ten universities.

By the time we complete this, we will have built some foundational infrastructure. Gradually, we are shaping the future and advancing component parts production.”

The Alaafin of Oyo, Oba Abimbola Owoade, has explained why he has not yet visited the Ooni of Ife, Oba Adeyeye Enitan Ogunwusi, clarifying that the delay is due to scheduling and not any disagreement between them.

Oba Owoade’s recent visit to the Oluwo of Iwo sparked widespread speculation on social media, with many interpreting the gesture as a snub to the Ooni of Ife.

The speculation intensified following comments from the Oluwo, who asserted that the Alaafin holds superiority over all traditional rulers in Yorubaland, sparking talk of tension between the two monarchs.

In a viral video circulating online, the Alaafin addressed the matter directly, clarifying that there was no conflict between him and the Ooni. He explained that a visit to the Ooni had been planned but had to be postponed.

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Speaking in Yoruba language, he said, “It is not something you hide. Before we made all preparations for this journey, one of the kings I intended to visit was the Ooni of Ife.

“I informed my PA and Chief of Staff earlier to know when we would visit him, and his PAs were also contacted before we were informed he went to Kazakhstan.”

“People who do not know about this are the ones spreading rumours on the internet. I have no rift with the Ooni. There was even a time I was with the Soun (of Ogbomoso), and we both spoke with the Ooni on the phone.”

The monarch, however, called on the public to ignore the unfounded rumours, describing them as baseless and the work of mischief makers.

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This is coming few weeks after Oba Owoade addressed controversy sparked by a viral video showing him seated while greeting the Ooni at a public event hosted by Nigeria’s First Lady, Senator Oluremi Tinubu, in Ibadan.

Tribune Online reports that the footage captured the moment the Ooni arrived, prompting other monarchs to rise and exchange greetings, while the Alaafin remained seated.

Responding through a statement issued by his Personal Assistant, Kolade Oladele, the Alaafin dismissed the online reactions as a deliberate attempt by bloggers and commentators to sow discord between Yoruba traditional rulers.

He described the controversy as a distraction from pressing issues such as insecurity, economic hardship, and youth development.

He also reaffirmed his deep respect for the Ooni of Ife and all custodians of Yoruba tradition, stressing his commitment to inter-royal collaboration as a foundation for peace, unity, and progress in Yorubaland.