News
General Lagbaja: Rise, Deities Of Vengeance [OPINION]

By Suyi Ayodele
“Generally, any of my children or wives can have access to my grave site to pray and or seek spiritual assistance.” This is the last paragraph of the Will of the late grandfather of human rights activism in Nigeria, Chief Gani Fawehinmi. The Will was dated December 19, 2008.
The late lawyer, a devout Muslim in his lifetime, believed that the dead can commune with the living. Hence, in his Will, he granted permission for his children and wives to seek spiritual assistance at his grave side. Modern-day religionists would call him names. But the man called Gani would not bulge. The paragraph preceding the quoted one has a curse embedded in it. Hear Fawehinmi again:
“I plead with all my children and wives not to resort to any form of court litigation over my Will. They should resolve amicably any dispute or controversy with themselves…. I have had enough of painful struggles and controversies in my lifetime, I should be allowed to rest in peace. If any child or wife breaches this passionate plea, he or she will reap my displeasure and wrath.”
Fawehinmi died on September 5, 2009, barely a year after he deposed to the Will. It has been over 15 years since the great man passed on. Nobody has heard about any rumble in his family over the Will. The people he left behind are aware of the efficacy of the curse the man imposed on any would-be ‘troubler of Israel’ in his family. They knew how fiery the man was when alive. They can then understand how terrible his “wrath” would be should anyone go against his last wish. That is a good example of a man who never forgot his tradition!
We are heavily metaphysical as Africans, and more importantly, as Yoruba. We have however, lost our sense of originality to Western culture. I am an advocate for cultural renaissance, any day. And my calling as a Christian remains unimpaired.
A senior pastor in my church once accused me of “venerating Ifa above Jesus.” He made the comment after reading one of my pieces on this page where I volunteered to be a diviner for President Bola Ahmed Tinubu. I responded by asking him to allow Jesus, the ‘Author and Finisher of our faith’, to be the ultimate judge. No man holds the keys to the City of David in his hands. A lot of intimidation takes place in the name of the Gospel. Yet, the ones who brought the new religion to us hold on to their culture, undiluted!
We have abandoned what our forebears handed over to us. If all we do as Africans in terms of worship is all for the Devil, what is the fate of those who left this planet before Christianity and Islam were introduced to us? My family progenitor, the famous Baba Alaajole, the inimitable Òbomolè Bo Ogun (The one who worships deities, worships amulets, and venerates charms), was an acclaimed traditional paediatrician (Aremo). Many children were saved by what he had in his medicine pots! Is he in heaven or hell now because he did not know anything about Jesus? Or would he be covered by the “period of Grace”? Phew!
READ MORE FROM THE AUTHOR: OPINION: South-West, Run, Ganduje Is Coming
I watched the funeral rites for the late Chief of Army Staff (COAS), Lt. General Taoreed Abiodun Lagbaja, on the television last Friday. It was a colourful ceremony. The military razzmatazz was heavy. General Lagbaja deserved all the encomiums and military rites of passage accorded him. He died on November 5, 2024, at a very tender aga of 56. But he was buried like a nonagenarian. He should be happy where he is now. General Lagbaja’s funeral was a good one except that he was denied what would have made the event better, or the best for him. That is pitiful and sad!
A man is a product of his people, or his family. The late General Lagbaja was not an exception. He came from somewhere. He was a member of a family, a community and a society. His people in Ilobu town, Osun State, never believed and will never believe that the late military officer died a natural death. I don’t blame them. That is how we are wired as a people.
Age 56 is nothing among our people. A 56-year-old man is still a child. My older sister, Anti mi Idowu, called me her “kid brother” the other time. I smiled. I am closer to 60 than 50 but I am still a “kid brother” to her! Yes. It is true; a child is never old in the eyes of the parents. Anti mi Idowu, I was told, broke the rules in her Modern School to rush home to carry me hours after I arrived on this side of the planet. So, I remain her “kid brother” till Thy Kingdom come!
I also recall here that my father, Baba Daniel Falade, passed on at age 87 in January 1987. The news was broken to one of his great cousins, Yeye Ifábonmí Ipindogan, popularly known as Yeye Alaro (she was into tie and dye), was told, she reported: “this . The old woman, on hearing the news, said: “This child” eventually died of this emere (ogbanje) spirit that had afflicted him from birth! Yeye Alaro was right. Baba Falade was a child at 87 because the old woman’s first child, Baba Akinwumi, was almost the same age as Baba Falade! This is why Yeye Alaro believed that it was the Ogbanje spirit that ‘killed’ her cousin at 87!
If Ilobu people believe that General Lagbaja died too young at 56, they are right. If they hold the belief that Lagbaja’s death was not natural, nobody can fault them. That is why I believe that the Federal Government should have yielded to their demand to have the late General buried in Ilobu with all the traditional rites for a man suspected to have been cut short in life, performed!
It doesn’t matter anyone’s view, particularly, the ‘saint’ Christians and Muslims, who hold the belief that such practice is ‘fetish’. We must first get this right; every funeral ceremony is a rite, a ritual, if we all get the definitions of rite and ritual right. And, if the question is if I believe in traditional rites for a departed soul under the circumstances of the late General Lagbaja, my answer is an emphatic YES!
I was a freelance reporter with the defunct Sunday Diet Newspaper in 1997, when the late General Oladipo Diya and other top Yoruba Military officers were arrested by the expired Head of State, General Sani Abacha, for coup plotting. At our editorial meeting of December 22, 1997, conveyed by our Editor, Sheddy Ozoene, his deputy and head of our features desk, Ikechukwu Amaechi, was assigned to coordinate the magazine report of the arrests. I was assigned to cover General Diya while Yinka Oyebode, the current spokesman to Ekiti State governor, was assigned to cover General Tajudeen Olanrewaju.
MORE FROM THE AUTHOR: Wike, Fubara: Bitten By Tiger Cub [OPINION]
I arrived at Odogbolu very late in the night. I was fortunate to find a small drinking party at a joint. I joined the party despite their suspicion of me as a security agent. My head could manage a bottle or two then. I ordered a beer and sent three bottles of the brand they were managing to the table of a three ‘friendly’-looking party across. They looked at me and gestured thank you.
After a while, I moved to their table and explained my mission. I showed them.my identity card, a note on the letterhead of Diet Newspaper and my passport photograph. The life of a freelance journalist! Not enviable in any way! They believed me and helped me to secure accommodation in one dingy hotel, with a promise that one of them would come to take me round the town the following day.
The day broke and my friend showed up. We walked around the town. The first things I noticed were various pots of ritual items and palm fronds. I asked what happened just to be sure. My contact said they were rituals for the release of General Diya. Then I noticed four bigger ritual spots. What distinguished them was the presence of pèrègún shrubs. That must have been a big ritual based on my little knowledge of pèrègun and its uses. It is not a common element of your daily rituals!
My contact took me to the Alaye of Odogbolu. Kabiyesi was not willing to talk. But he, nevertheless, mentioned that Diya would come out alive. I was taken to the Anglican priest in town, then to one of the General’s classmates. We visited the General’s uncle, a blacksmith. He wore a melancholic posture. He told me nothing would happen to his nephew. He exuded confidence as he intoned that the kolanut will always be buried by the leaves (ewé ni ó ma si obì) and added that the gourd will break first before the water inside will spill (kèrègbè má fó kí omi iní è tó dànù). I understood him.
My contact finally took me to an old Baba’s house, where I saw what my people called èrù (fear). My contact told me in the English Language that the old man was behind all the rituals I saw earlier. I asked the old man if he believed in the efficacy of the rituals. He affirmed that. Then curiosity took over me. I pointed out that I saw pèrègún shrubs in town. The old man kept a straight face. I prodded further. Why pèrègún? The old man looked at me and asked if I knew what people used pèrègún for. I explained to him the little knowledge I had.
The old man said that the little I knew should guide me. Then he uttered the familiar words peculiar to pèrègún. He said: pèrègún will always outlive the deity (Pèrègún ló ma réhìn imalè)). He emphasised that General Diya would outlive all his traducers in the matter. The session closed. I thanked my contact and headed back to Lagos.
MORE FROM THE AUTHOR: OPINION: For Tribune And Our National Grid
Less than six months later, General Abacha expired on June 8, 1998. He was said to be doing the thing after eating an Adamic apple, when he answered ‘present sir’ before his maker! General Diya and others were released. The Odogbolu-born General passed on on March 26, 2023, in a way my people described as peaceful death (Ó fowó rorí kú). His people believed in the power of rituals. They performed rites before the various gods of the town. All the deities were given what they relish best. And General Diya survived the executioners’ bullets. How I wished they had allowed Ilobu to do the same for Lagbaja.
This is why the funeral of General Lagbaja without the input of his townsmen remains painful. God owns life. He alone determines when to take it. Nobody is contesting that. However, the Scripture also tells us that we should not be unmindful of the wiles of the devil because we wrestle against power and principalities, rulers of the darkness of this age and spiritual wickedness in high places. (Ephesians 6:11-12),
This is the belief Ilobu people have. That is why they requested that the late General Lagbaja be given to them to bury their own way. I don’t think that was too much of a request. The Federal Government and the Nigerian Army could still have had their colourful ceremony for the departed General in Ilobu as they did in Abuja.
A man belongs to his community. Lagbaja belonged to the Ilobu town. His placenta was buried in the town. They are his source; they know his origin. This is a case of the ancient divination, Ogbè Móhunfólóhun (Give unto a man what belongs to him). If indeed Lagbaja’s life was cut short by the wicked, his people had been denied the opportunity to call on the owners of the land to rise and avenge them. The sermon of ‘from-sand-we-come-and-unto-sand-we -return’ would not suffice here.
We need to have a reorientation about our culture, norms and world outlook. It is unfortunate that while those who brought Christianity to us never abandoned their own culture, we the converts threw away everything that is our heritage. The British brought the ancient throne from Edinburgh for the coronation of King Charles III. But in Ogbomosho of all ancient towns, we made the traditional ruler kneel before a pastor who placed his hand on the Oba’s head. Ogbomosho has in the last one year been moving from one needless crisis to the over the Imam of the town; a matter that should not concern the Oba! Unfortunately, nobody is asking what went wrong.
Take the case of Ikú Bàbá Yèyé, the late Alaafin of Oyo, Oba Lamidi Adeyemi III, for instance. Over two years after the passing of the foremost Yoruba traditional ruler, the throne has been empty! That is not just an embarrassment to the Oyo Alaafin people but the entire Yoruba Race and Black Africa. Why is the throne of Oranmiyan vacant? Why are the Oyo princes at one another’s throats? Why are we finding it difficult to do it the way it ought to be done so that it can be the way it should be?
Daily, we lose the last vestiges of the things our forebears left for us. Our women kneel completely to venerate their ‘daddies-in-the Lord but can hardly genuflect to greet their husbands. Pastors, Imams and other ‘spiritual godfathers’ keep brainwashing us and nobody is paying attention.
When I told some people that there are some altar calls, I would not respond to, they said I was not ‘broken’. How on earth would I allow any pastor to tell me to “use your two hands to hold your head and say, ‘my head, reject evil’”, and I would do so when I had witnessed that countless times at Baba Falade’s divination sessions?
What is the difference between a pastor asking me to touch the ground and touch my head and my late father asking his divination clients to touch the ground and touch their head and thank their destiny (Orí)?
Going by the tributes at General Lagbaja’s funeral, one can easily conclude that he was a great soldier, and a nice guy. I join my voice to thousands of others in wishing his family the fortitude to bear the loss.
But, more importantly to me, I wish Ilobu people home and in the Diaspora, divine vengeance on those they suspected were responsible for the demise of their kinsman. Even if cancer was the harbinger of that death, it must die. This should be its last act of heartlessness.
And for the departed soul, General Lagbaja, before you rest in peace, if indeed someone or a group of people were responsible for your ‘untimely’ departure, visit them in anger. When they walk in the day, let them be afraid. At night, let them hear footsteps. When they eat, may they not be satisfied and when they drink water, let their thirst not be assuaged. After that, Rest in Peace, Soldier Man!
News
Out-of-school: Group To Enroll Adolescent Mothers In Bauchi

Women Child Youth Health and Education Initiative (WCY) with support from Malala Education Champion Network, have charted a way to enroll adolescent mothers to access education in Bauchi schools.
Rashida Mukaddas, the Executive Director, WCY stated this in Bauchi on Wednesday during a one-day planning and inception meeting with education stakeholders on Adolescent Mothers Education Access (AMEA) project of the organisation.
According to her, the project targeted three Local Government Areas of Bauchi, Misau and Katagum for implementation in the three years project.
She explained that all stakeholders in advancing education in the state would be engaged by the organisation to advocate for Girl-Child education.
READ ALSO:Maternal Mortality: MMS Tackling Scourge —Bauchi Women Testify
The target, she added, was to ensure that as many as married adolescent mothers and girls were enrolled back in school in the state.
“Today marks an important step in our collective commitment to ensuring that every girl in Bauchi state, especially adolescent who are married, pregnant, or young mothers has the right, opportunity, and support to continue and complete her education.
“This project has been designed to address the real and persistent barriers that prevent too many adolescent mothers from returning to school or staying enrolled.
“It is to address the barriers preventing adolescent mothers from continuing and completing their education and adopting strategies that will create an enabling environment that safeguard girls’ rights to education while removing socio-cultural and economic obstacles,” said Mukaddas.
READ ALSO:Bauchi: Auto Crash Claimed 432, Injured 2,070 Persons In 1 Months — FRSC
She further explained to the stakeholders that the success of the project depended on the strength of their collaboration, the alignment of their actions, and the commitments they forge toward the implementation of the project.
Also speaking, Mr Kamal Bello, the Project Officer of WCY, said that the collaboration of all the education stakeholders in the state with the organisation could ensure stronger enforcement of the Child Rights Law.
This, he said, could further ensure effective re-entry and retention policies for adolescent girls, increased community support for girls’ education and a Bauchi state where no girl was left behind because of marriage, pregnancy, or motherhood.
“It is observed that early marriage is one of the problems hindering girls’ access to education.
READ ALSO:Bauchi: Auto Crash Claimed 432, Injured 2,070 Persons In 1 Months — FRSC
“This organisation is working toward ensuring that girls that have dropped out of school due to early marriage are re-enrolled back in school,” he said.
Education stakeholders present at the event included representatives from the state Ministry of Education, Justice, Budget and Economic Planning and Multilateral Coordination.
Others were representatives from International Federation of Women Lawyers, Adolescent Girls Initiative for Learning and Empowerment (AGILE), Bauchi state Agency for Mass Education, Civil Society Organization, Religious and Traditional institutions, among others.
They all welcomed and promised to support the project so as to ensure its effective implementation and achieve its set objectives in the state.
News
OPINION: Fubara, Adeleke And The Survival Dance

By Israel Adebiyi
You should be aware by now that the dancing governor, Ademola Adeleke has danced his last dance in the colours of the Peoples Democratic Party. His counterpart in Rivers, Siminalayi Fubara has elected to follow some of his persecutors to the All Progressive Congress, after all “if you can’t beat them, you can join them.”
Politics in Nigeria has always been dramatic, but every now and then a pattern emerges that forces us to pause and think again about where our democracy is heading. This week on The Nation’s Pulse, that pattern is what I call the politics of survival. Two events in two different states have brought this into sharp focus. In both cases, sitting governors elected on the platform of the same party have found new homes elsewhere. Their decisions may look sudden, but they reveal deeper issues that have been growing under the surface for years.
In Rivers, Governor Siminalayi Fubara has crossed into the All Progressives Congress. In Osun, Governor Ademola Adeleke has moved to the Accord Party. These are not small shifts. These are moves by people at the top of their political careers, people who ordinarily should be the ones holding their parties together. When those at the highest levels start fleeing, it means the ground beneath them has become too shaky to stand on. It means something has broken.
A Yoruba proverb captures it perfectly: Iku to n pa oju gba eni, owe lo n pa fun ni. The death that visits your neighbour is sending you a message. The crisis that has engulfed the Peoples Democratic Party did not start today. It has been building like an untreated infection. Adeleke saw the signs early. He watched senior figures fight openly. He watched the party fail to resolve its zoning battles. He watched leaders undermine their own candidates. At some point, you begin to ask yourself a simple question: if this house collapses today, what happens to me? In Osun, where the competition between the two major parties has always been fierce, Adeleke was not going to sit back and become another casualty of a party that refused to heal itself. Survival became the most reasonable option.
His case makes sense when you consider the political temperature in Osun. This is a state where the opposition does not sleep. Every misstep is amplified. Every weakness is exploited. Adeleke has spent his time in office under constant scrutiny. Add that to the fact that the national structure of his party is wobbly, divided and uncertain about its future, and the move begins to look less like betrayal and more like self-preservation.
MORE FROM THE AUTHOR:OPINION: Wike’s Verbal Diarrhea And Military Might
Rivers, however, tells a slightly different story. Fubara’s journey has been a long lesson in endurance. From the moment he emerged as governor, it became clear he was stepping into an environment loaded with expectations that had nothing to do with governance. His political godfather was not content with being a supporter. He wanted control. He wanted influence. He wanted obedience. Every decision was interpreted through the lens of loyalty. From the assembly crisis to the endless reconciliation meetings, to the barely hidden power struggles, Fubara spent more time fighting shadows than building the state he was elected to lead.
It soon became clear that he was governing through a maze of minefields. Those who should have been allies began to treat him like an accidental visitor in the Government House. The same legislators who were meant to be partners in governance suddenly became instruments of pressure. Orders came from places outside the official structure. Courtrooms turned into battlegrounds. At some point, even the national leadership of his party seemed unsure how to tame the situation. These storms did not come in seasons, they came in waves. One misunderstanding today. Another in two weeks. Another by the end of the month. Anyone watching closely could see that the governor was in a permanent state of emergency.
So when the winds started shifting again and lawmakers began to realign, those who understood the undercurrents knew exactly what was coming. Fubara knew too. A man can only take so much. After months of attacks, humiliations and attempts to cage his authority, the move to another party was not just political. It was personal. He had given the reconciliation process more chances than most would. He had swallowed more insults than any governor should. He had watched institutions bend and twist under the weight of private interests. In many ways, his defection is a declaration that he has finally chosen to protect himself.
But the bigger question is how we got here. How did two governors in two different parts of the country end up taking the same decision for different but related reasons? The answer goes back to the state of internal democracy in our parties. No party in Nigeria today fully practices the constitution it claims to follow. They have elaborate rules on paper but very loose habits in reality. They talk about fairness, but their primaries are often messy. They preach unity, but their caucuses are usually divided into rival camps. They call themselves democratic institutions, yet dissent is treated as disloyalty.
MORE FROM THE AUTHOR:OPINION: Nigerian Leaders And The Tragedy Of Sudden Riches
Political parties are supposed to be the engine rooms of democracy. They are the homes where ideas are debated, leaders are groomed, and future candidates are shaped. In Nigeria, they increasingly look like fighting arenas where the loudest voices drown out everyone else. When leaders ignore their own constitutions, the structure begins to crack. When factions begin to run parallel meetings, the foundation gets weaker. When decisions are forced down the throats of members, people begin making private plans for their future.
No governor wants to govern in chaos. No politician wants to be the last one standing in a sinking ship. This is why defections are becoming more common. A party that cannot manage itself cannot manage its members. And members who feel exposed will always look for safer ground.
But while these moves make sense for Adeleke and Fubara personally, the people they govern often become the ones left in confusion. Voters choose candidates partly because of party ideology, even if our ideologies are weak. They expect stability. They expect continuity. They expect that the mandate they gave will remain intact. So when a governor shifts political camp without prior consultation, the people feel blindsided. They begin to wonder whether their votes carry weight in a system where elected officials can switch platforms in the blink of an eye.
This is where the politics of survival becomes dangerous for democracy. If leaders keep prioritizing their personal safety over party stability, the system begins to lose coherence. Parties lose their identity. Elections lose their meaning. Governance becomes a game of musical chairs. Today you are here. Tomorrow you are there. Next week you may be somewhere else. The people become bystanders in a democracy that is supposed to revolve around them.
Rivers and Osun should serve as reminders that political parties need urgent restructuring. They need to rebuild trust internally. They need to enforce their constitutions consistently. They need to treat members as stakeholders, not spectators. When members feel protected, they stay. When they feel targeted, they run. This pattern will continue until parties learn the simple truth that power is not built by intimidation, but by inclusion.
MORE FROM THE AUTHOR:The Audacity Of Hope: Super Eagles And Our Faltering Political Class
There is also the question of what these defections mean for governance. When governors are dragged into endless party drama, service delivery suffers. Time that should be spent on roads, schools, hospitals, water projects and job creation ends up being spent in meetings, reconciliations and press briefings. Resources that should strengthen the state end up funding political battles. The public loses twice. First as witnesses to the drama. Then as victims of delayed or abandoned development.
In Rivers, the months of tension slowed down the government. Initiatives were stalled because the governor was busy trying to survive political ambush. In Osun, Adeleke had to juggle governance with internal fights in a crumbling party structure. Imagine what they could have achieved if they were not constantly looking over their shoulders.
Now, as both men settle into new political homes, the final question is whether these new homes will provide stability or merely temporary shelter. Nigeria’s politics teaches one consistent lesson. New alliances often come with new expectations. New platforms often come with new demands. And new godfathers often come with new conditions. Whether Adeleke and Fubara have truly found peace or simply bought time is something only time will tell.
But as citizens, what we must insist on is simple. The politics of survival should not become the politics of abandonment. Our leaders can fight for their political life, but they must not forget that they hold the people’s mandate. The hunger, poverty, insecurity and infrastructural decay that Nigerians face will not be solved by defection. It will be solved by steady leadership and functional governance.
The bigger lesson from Rivers and Osun is clear. If political parties in Nigeria continue on this path of disunity and internal sabotage, they will keep losing their brightest and most strategic figures. And if leaders keep running instead of reforming the system, then we will wake up one day to a democracy where the people are treated as an afterthought.
Governors may survive the storms. Parties may adjust to new alignments. But the people cannot keep paying the price. Nigeria deserves a democracy that works for the many, not the few. That is the real pulse of the nation.
News
Human Rights Day: Stakeholders Call For More Campaigns Against GBV

Panel of discussants at an event to commemorate the International Human Rights Day, 2025 on Wednesday called for more campaigns against Gender-Based Violence, adding that it must start from the family.
The panel of discussants drawn from religious and community leaders, security agents, members of the civil society community, chiefs, etc, made the call in Benin in an event organised by Justice Development & Peace Centre (JDPC), Benin, in collaboration with Women Aid Collective (WACOL) with the theme: Multilevel Dialogue for Men, Women, Youth and Critical Take holders on the Prevention and Response to Gender-Based Violence (GBV).
The stakeholders, who said causes of GBV are enormous, called for more enlightenment and education in the family, community and the religious circle.
Security agents in the panel charged members of the public to report GBV cases to security agents regardless of the sex Involved, adding: “When GBV happens, it should be reported to the appropriate quarters. It doesn’t matter if the woman or the man is the victim. GBV perpetrators should not be covered up, they must be exposed. We are there to carry out the prosecution after carrying out the necessary investigation.”
READ ALSO:World Human Rights Day: CSO Tasks Govt On Protection Of Lives
Earlier in his opening remarks, Executive Director, JDPC, Rev. Fr. Benedicta Onwugbenu, lamented that (GBV) remains the most prevalent in the society yet hidden because of silence from victims.
According to him, GBV knows no age, gender or race, adding that “It affects people of all ages, whether man or woman, boy or girl.”
“It affects people from different backgrounds and communities, yet it remains hidden because of silence, stigma, and fear. Victims of GBV are suffering in silence.”
On her part, Programme Director, WACOL, Mrs. Francisca Nweke, who said “women are more affected, and that is why we are emphasising on them,” stressed “we are empowering Christian women and women leaders of culture for prevention and response to Gender-Based Violence in Nigeria through the strengthening of grassroots organisations.”
News5 days agoRufai Oseni Breaks Silence On Alleged Suspension From Arise TV
Headline5 days agoJUST IN: Soldiers Announce Military Takeover Of Govt In Benin Republic
News5 days agoOAU Unveils Seven-foot Bronze Statue Of Chief Obafemi Awolowo
Politics3 days agoJUST IN: Tinubu Holds Closed-door Meeting With Rivers, Ebonyi Govs
News3 days agoWhy My Lineage Qualifies Me For Awujale Throne — K1 De-Ultimate
Politics3 days agoTinubu, Six APC Governors Hold Closed-door Meeting At Aso Villa
News5 days agoWoman Taken For Dead Wakes Up Inside Coffin Few Minutes To Her Cremation
Politics5 days agoAmbassadorial Nominees: Ndume Asks Tinubu To Withdraw List
News3 days agoGroup Wants Edo AG Professorship Investigated
News4 days agoHow I and Obey’s Son Escaped Getting Caught In Benin’s Coup —Dele Momodu















