By Suyi Ayodele

This is a simple way to kill a man that is too powerful for the entire community to deal with. Simply splatter his faeces by his doorstep. Then allow him to do what all powerful men do to such audacity.

I do not lay claim to the ownership of the above theory. And it is not fiction either. There is a true-life story to it. The event happened less than 50 years ago. My generation witnessed it.

There was a powerful man in a community not too far from my hometown. He was the most esoteric man of his time and in his neighbourhood. He was a diviner, a wizard, a witch, a sorcerer and an inner member of the 16 esoteric club (Eléégbé Mérìndìnlógún). He was revered by many, feared by not a few and worshipped even by monarchs.

At one time, he held procreation to ransom in his town. Yes, you don’t have to believe me, but it happened. For three years running, monthly menstrual cycles ceased in women. Those who were pregnant could not deliver; the barren rubbed their camwood-stained fingers on the dry walls (àgàn f’owó osùn ra ògiri gbígbe) and men’s reproductive fluids dried up. All because the powerful man was angry.

Who offended him? Why did he have to punish the entire village? It was a simple matter. A married woman turned down the amorous advances of the powerful man towards her. She would rather die than warm the bed of the initiate. In anger, the man cast a spell on the entire community. He went further by withholding rain for almost a year. The draught was for all forms of productions and reproductions. He was wicked. He was unforgiving!

The town did not sleep over his matter. The elders gathered and took counsel. Enough is enough, they agreed. The powerful man must be eliminated for the community to breathe. Diviners were consulted, sorcerers were engaged, and the services of the owners of the day and night were not left out. But all amounted to nothing.

As many that were involved in the schemes did not live to tell the story. Many, who were sent on the mission to other lands over the matter did not return; they perished on the journey. In all this, the powerful man remained in his house, doing his normal things and feeding fat on the limbs of goats as accompaniment of his pounded yam and the torso of the ram to eat his yamflour mash (óhún fi ori ewúré je’yán, óhún fi àgbò mòmò je’ká). He was gaining weight while the town was getting dried up!

The matter came to a head and the oba of the town decided to take the supreme action. After all, it is said that it is better for a man not to ascend the throne than to say he has no control over his domain (àfàì joyè sàn ju enu mi ò ká ìlú). The king decided to open the ancient calabash; he opted to join his ancestors.

The king summoned the last Oba-in-Council meeting. He wanted to properly handover the affairs of what remained of his domain to the chiefs. That meeting was the worst ever. All attendees were sad. They knew what was to come, especially when the king requested that all attendees must come with their traditional paraphernalia of office.

A princess, the king’s favourite, in her teens, eavesdropped on the conversation. She waited till the last man spoke. Then she stepped into the chamber and announced, defiantly, that she had a solution to the problem.

Many of the chiefs were enraged. What audacity! How would a child step into the chamber uninvited to spew rubbish? What solution could a child have when those older than her father, the king, had died in the process of cracking the hard nut?

Wisdom however, prevailed as someone suggested that the council of elders should listen to the small girl. The chief who spoke in that direction reminded the elders that Ile Ife, the cradle of Yoruba race, was created through the wisdom of both the young and the old (Omodé gbón, àgbà gbón, òhun la fi dá Ilé Ifè). They asked the girl to speak up.

But rather than speak openly, the princess walked up to her father on his throne and whispered something to him for a few minutes. Done, she greeted the elders and went back to the inner parts of the palace to join her playmates.

The oba looked at his chiefs and announced that he would try what the princess suggested. If that failed, he would then take the last option of suicide. But what did the princess say, Kabiyesi? The chiefs asked their king. The oba merely looked at them and stood up. They chorused ‘Kabiyesi’ once more. The message was clear: mòsínú, mòsíkùn ni awo Ilé Ifè (the greatest diviner of Ilé Ifè is the one who keeps secrets in his stomach). The Oba-in Council rose.

Three days after the meeting, as the sun was setting, there was a great wailing from the powerful man’s house. At first, nobody responded. The old fox, the people said to themselves, had come out with another gimmick to kill people. Everybody stayed indoors.

The wailing continued and louder as more wailers joined. It was followed by sharp dirges. Then a man took the risk. He ventured out and tiptoed to the powerful man’s compound. What he saw shocked him. The lifeless body of the man was by his bag of charms. He wanted to be sure. He touched the body and found it cold like the nose of a dog!

The man leapt in joy. He ran to the palace to announce the good news. Sooner, the entire community was out. The news travelled far and near. The powerful man’s compound got filled up such that a needle thrown up had no space to land! The man died! But what killed him? Here is what the powerful man’s wife told the crowd.

Early that morning, as the powerful man stepped out of his house to offer the usual early morning invocation (Ìwúre òórò), he stepped on something. On a closer look, he discovered that it was faeces! Kaasa! He shouted, waking up the entire household. Who could have done this; who had the audacity to defecate by the doorstep of the wicked?

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His wives knelt to beg him. An innocent child could have done that, they suggested. They asked him to have mercy all to know avail. He dashed into his room and brought out his bag of charms. Inside it were the most terrible of the charms one could find.

The powerful man brought out the gourd containing bójówò (die before sunset) and emptied the content on the faeces. He brought out àgbélépòtá (Kill-your-enemy-within the confines of your home) and recited the accompanying incantation. He used èpè (curse), he used àfòse (happen as I say) and he did not spare olúgbohùn (instant answer). He completed the process by dropping a good portion of àbùlé (powdery substance) that had no antidote! Done, he packed his bag, entered the house, instructing that nobody should wash off the faeces until the news of the death of the culprit was broken.

But as the sun was going down, the powerful man felt some sensation within him. Something he could not explain happened to him. He reached for his divination bags and consulted Ifa. Alas, Ifa revealed to him that the faeces by his door belonged to him. Págà! He lamented. His wives and children ran to him to ask what happened. The man ignored them and began incantations to reverse what he did in the morning. Then he realised that he used àbùlé! It was too late. The pain came down like torrents. His system changed. He knew that games are sold in carcasses (òkú ni eléran úntā).

Within the hours, the powerful man answered his creator! His family members wailed. The palace rejoiced. The princess who brought the solution was celebrated. The king caused the most expensive beads (Iyùn) to be put on her neck as she was decorated in camwood lotion.

The king told the chiefs what the princess whispered to him three days earlier. The girl advised that since the powerful man was too big for the community to handle, they should allow him to kill himself. She told the oba to find a way of getting the man’s faeces and splatter it by his door. Knowing that the powerful man was wicked, the girl posited that he would likely not spare the culprit.

And that was what the king did. He got his most trusted servant to trail the powerful man to the dunghill where he used to defecate. The servant did as he was instructed. When the powerful man was done defecating, the King’s servant packed the faeces and at the dead of the night, splattered it by the doorstep of the man. The rest is history. People of my generation and those older, know this fable as told around Egbeoba then! The theory here is the summary of the name of a friend, Aseniserare.

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No man can be more powerful than his community. It is said in my place that while the swaddle of a man cannot go round the community, the swaddle of the community can suffocate a man. This is why the elders counsel that the powerful men of this world should tread gently. Why? The ground slips, our elders submit. And that is true, the ground slips. It does any season, rain or no rain.

President Bola Ahmed Tinubu is the most powerful man in town today. This is not debatable. He was a governor between 1999 and 2007. He had 35 other contemporaries then. Today, those other ex-governors of his era carry his bag. Especially in his South-West, President Tinubu has his fellow former governors who now eat the crumbs from his table. Even those who are old enough to be his father now serve him. Tinubu is a typical Orí àpésìn (the head that others must worship).

Before becoming the President in 2023, Tinubu had played the role of a successful kingmaker. Lagos State, his adopted state of origin, is under his armpit. From the councillor to the governor, he determines who gets what in Lagos. He appoints and removes governors of the state as he wishes.

From Lagos, Tinubu exports politicians to other states. He did it in Osun State by donating this now estranged political son Raufu Aregbesola, to the good people of Osun State as their governor. He supported Olusegun Mimiko in Ondo State. Ekiti and Oyo States had in the past ‘benefited’ from his political patronage. Ogun State is a ‘customer daada ni’ to the man called Jagaban! Tinubu told the Ogun State governor, Dapo Abiodun, to his face that without him, Tinubu, Governor Abiodun would not have smelled the Governor’s House. As far as Tinubu is concerned, the Ogun State governor is Dapo eleyi (this mere Dapo).

President Tinubu also registered his presence in the South-South, particularly Edo State. He made Comrade Adams Oshiomhole’s governorship dream come through. The Jagaban’s political signatures can also be seen in Cross River, Delta, partly in Bayelsa and lately in Akwa Ibom States. He has, completely, by proxy, annexed the oil-rich Rivers State!

The Lion of Bourdillon has also spread his tentacles to the North. He was in Kano and Kaduna States. He successfully dislodged the Sarakis from Kwara State. His shadow looms all over the northern political landscape and he is the èrùjèjè (the fearful one) of the South-East.

The people of Imo State for instance, will not forget how he supported the candidate who came fourth in the gubernatorial election to become the governor by the pronouncement of the Supreme Court. Today, if Tinubu sneezes in Aso Rock, Governor Hope Uzodimma is available to inhale the virus!

What about Anambra State? When Tinubu visited last month, Governor Charles Soludo forgot his professorship in Economics as he worshipped the man whose certificate from Chicago State University or University of Chicago is still a subject of debate. Soludo, from a different political party, did not just endorse Tinubu for a second term, he caused all the traditional rulers of the state to confer the chieftaincy title of Dike Si Mba (Warrior from the Diaspora), on the President. Today, again, Enugu quakes under the feet of Tinubu as Ebonyi and Abia States appear conquered by him.

To cap it all, everyone who is something or somebody in the political theatre is ready to endorse Tinubu for 2027. More intriguing, those who declared Tinubu as a “drug baron’ in 2022/2023 are fighting naked in defense of the President! The 2027 endorsement for Tinubu is suffocating. The drumbeat of support is loud enough for the congenitally deaf to hear. President Tinubu has every reason to be happy; he has every justification to roll out the drums in celebration. But like our elders are wont to caution: the ground slips!

The opposition is in disarray like the community in our introductory fable. Tinubu also appears to be steps ahead of the ‘Coalition’ being formed by some old friends and foes. But should the opposition give up? Should those who want Tinubu out by 2027 resign to fate because the man appears to be steps ahead of his adversaries? I will not answer for them!

But I know there is a prince eavesdropping the conversation in the political council chamber. All the people need to do is to allow him to whisper the solution to their ears. Tinubu is not totally impenetrable; he is not completely invincible! No man is! Otherwise, he would not have lost Lagos State to the Labour Party (LP) in 2023!

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How did he lose that all-important election in Lagos of all places? The people were genuinely tired of his politics. I am not among those who believed that only the Igbo residents in Lagos did the 2023 magic No! What happened was a combination of all forces, what my people call ogun àpapò (concerted efforts). Everyone dissatisfied with Tinubu’s leadership style rose against him. The battle cut across all tribes. That was why it reverberated.

It is also a feat that I believe can be repeated; it can happen again. It is even more feasible now than then. The Lagos of today is more vulnerable than the Lagos of 2023. The crack is already there, the pretension to the contrary doesn’t matter! President Tinubu himself started it with his inúbíbí (anger) and èdòfùfù (fiery temper).

Like the powerful man, Tinubu’s faeces are fresh out there on the dunghill of Lagos. It is waiting for those who will pack it and splatter it at the Bourdillon palatial home of the President and wait for him to empty his bag of charms on his own faeces. He started the process penultimate Saturday when he openly snubbed Governor Babajide Sanwo-Olu.

Yes, Governor Sanwo-Olu has called us “people who cry more than the bereaved.” He added that we are “more Catholic than the Pope.” I saw the video of the governor’s visit to Tinubu’s private home over the weekend. Nobody needs any seer to know that Sanwo-Olu is a troubled man, a man in deep agony.

We should not waste time analysing his mien, his composure and utter lack of self-esteem in that video. I don’t want us to focus on his gaunt stature as he spoke to the microphone. A man who does not complain of body pain is not sympathised with for lack of sleep or slumber (Tí alâra bá ní ara ò ro òhun, a kii ki kú àìsùn, kú àìwo) He said Tinubu is his father. Yet he was “grateful that he has given us the audience today to come in and say hello to him.”. Some fathers, some sons!

I would have loved to delve into the way Tinubu’s faeces can be spattered at his doorstep. But I won’t do that lest someone, somewhere comes around to accuse me of being the ‘mouthpiece’ of the opposition or coalition. If those who want Tinubu out in 2027 are wise enough, they would know that they cannot be sleeping and snoring when their adversary, like the proverbial devourer, sleeps not, but goes up and down looking for who will defect next!

If the opposition cum coalition thinks that dislodging Tinubu in 2027 is by political rhetoric, conferences and academic appearances on television talk shows, the man they love to hate will continue to insult us all. He will continue to spend our money to construct a less than 30-kilometre road out of 700 kilometres and asked us to trek if we cannot afford the tolls.

That is not the language of a man who needs our votes for his second term. Only a man who is sure he has gotten 2027 in his pouch speaks in such an arrogant manner. Only a powerful man talks down that way on the citizenry because he knows that the opposition is too lazy, the coalition too colourless and his political enemies nauseatingly self-serving!

In his euphoria, may God allow President Tinubu the wisdom to know that there is no champion for life! May he also know that the masquerade tethered to the elder’s waist cannot afford to dance perilously at the arena. That when a man becomes too powerful for his community, he is given his faeces to lace with deadly charms.

Many empires have come and gone. No dynasty lasts forever! When the cord holding the skin becomes too tight, the Bàtá drum brings out louder sounds. What follows is a disaster: the Bàtá tears! I would have loved to say more here but our tradition forbids a young man to speak to an elder in parables. President Tinubu is an elder!

Organisers of the June 12 protest, Take It Back Movement, have released a list of venues across the country where Nigerians will converge for a scheduled protest.

The exercise was to protest against worsening economic hardship, insecurity, and what the organisers described as the shrinking civic space under President Bola Tinubu’s administration.

Speaking in an interview with newsmen on Monday, the National Coordinator of the movement, Juwon Sanyaolu, said the protest would take place in at least 20 locations nationwide.

“In Abuja, we will converge at Eagle Square by 8.00 am. In Lagos, we have four locations: Badagry, Maryland, Agbara, and Toll Gate, all starting by 7 am.

“In Akure, Ondo State, we will gather at Cathedral Junction by 8 am, and in Benin City, Edo State, at the Museum Ground by 9 am. In Niger State, the venue is Gida Matasa at 8 am.

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“In Yobe, we will meet at the Maiduguri Bypass Roundabout in Damaturu by 7:30 am, while in Oyo State, it is Mokola Roundabout in Ibadan by 8 am.

“In Bauchi, the protest will be held opposite the Bauchi School of ACR, Yelewam Makaranta, by 8 am. In Osun State, it will be at Olaiya Junction in Osogbo,” Sanyaolu said.

He listed five locations for Delta State as Amukpe Roundabout in Sapele; Summit Junction and Koka Junction in Asaba; Otovwodo Junction in Ughelli Effurun Roundabout, PTI Junction, and DSC Roundabout in Warri; and Police Station Junction in Abraka.

“In Adamawa, we will meet at Juppu Jam Road, Yola, by 8 am. In Borno State, the venue is Kasuwan Gamboru Flyover by 8 am,” he added.

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He stated that the protest, fixed to coincide with Nigeria’s Democracy Day, was meant to demand accountability and reaffirm Nigerians’ constitutional rights.

“Our demands have not changed. We are using June 12 as a day to exercise our democratic rights as Nigerians to demand accountability and democratic governance.

“The Constitution clearly states that the primary responsibility of the government is the security and welfare of the people. All these have completely failed under the government of Tinubu,” Sanyaolu said.

He cited the report by Amnesty International that over 10,000 Nigerians had lost their lives to insecurity since Tinubu assumed office.

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“Over 133 million Nigerians are multidimensionally poor. Thousands have been displaced from their homes due to forced evictions and insecurity.

“For instance, in Benue State alone, over 40,000 people are displaced, while in Plateau, the figure is about 68,000. This is the state of welfare and security in the country,” he said.

The activist also accused the government of stifling dissent and cracking down on opposition voices.

“Under this administration, the civic space is under attack. Freedom of speech is under threat as government critics and opposition voices are being hounded.

“These are the issues we want to bring to public attention by expressing our democratic rights,” he added.

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Sanyaolu warned security agencies against any form of repression during the demonstrations, noting that the right to protest was guaranteed under the Nigerian Constitution and had been upheld by the Supreme Court.

“To the security agencies, we want to state categorically that they must protect protesters, not repress them.

“It is a constitutional mandate and a lawful one. Nigerians have the right to protest, and during such actions, the police must ensure protesters are safe and that their voices are heard, “ he said.

He listed some of the confirmed protest venues and convergence times across various states:

Sanyaolu urged Nigerians to come out en masse to “reclaim the soul of the country” and hold those in power accountable.

By Lasisi Olagunju

“When lions battle, jackals flee.” Isaac Newton wrote that to his bitter rival, Gottfried Leibniz. It was a barbed remark on their feud over who between them invented calculus. The more you read of the mutual respect those two had for each other, the more you wonder why they ended their respective careers in very bitter, reckless animosity; the more you also ponder over the cost of that fight and whether it was worth the troubles.

President Bola Ahmed Tinubu and Governor Babajide Sanwo-Olu of Lagos are two big men who are not equals. One is the boss, the other the boss’s boy. They are not equals, so, there cannot be a rivalry between them over feats and achievements. But they fight; and it is right here in the open. I’ve heard people demanding to know what they are fighting over. We do not know. Let no one talk about Lagos speakership. The sack of Mudasiru Obasa, which was as abortive as Dimka’s coup of 1976, was just what it was – a symptom; it was a reaction to something; there was an underline cause. What was it?
Sanwo-Olu and his boss are no Isaac Newton and Gottfried Leibniz and so their fight couldn’t be over who takes the priority on a matter designed to help humanity. If there is a delectable Queen Cleopatria somewhere, I would have drawn a parallel between what is unfolding in Lagos and what unfolded between Rome’s Octavian (Augustus Caesar) and Mark Anthony. But there is no seductress in the mix, I will, therefore, not deliver to age what it is no longer capable of tweaking.

So, what did Sanwo-Olu do? Or what did he not do? Both sides are not talking. All we’ve seen was an ungracious rejection of a friendly gesture; the snub of a handshake by the more powerful potentate. We’ve also seen a convenient skip of the junior power where he ought to speak.

Politics is a fast-paced game. You slept yesterday at the war camp and woke up today to news of a ceasefire. But the wise knows that political feuds inflict invisible wounds. They use that to explain why political wounds never heal and wars never end even when you read texts of forgiveness consequent upon atonement for unknown sins and apologies for unstated crimes.

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Some people are happy, clinking glasses over the power buffetings in Lagos. They drink to the health of the feud; they wish it greater vigour; they wish its fire is unquenchable. These are people who do not like Lagos and its politics at all and who have been their victims. They see the fight as the elixir that would cleanse the land of all its sins and cure it of its sicknesses. They talk of power and its excesses. They point at Akinwumi Ambode, the man who was brought low so that Sanwo-Olu could ride high. They remember Babatunde Fashola who escaped breathlessly simply because he was like Coca-Cola, more popular and successful than the parent company. They point at a Governor Bola Tinubu of Lagos who serially used three deputy governors in a tenure of eight years. If I were the president, I would also look at this unedifying statistics and repack my big and small intestines.

A leader should be very careful on the way he treats his people, particularly, the companions who look up to him. There was an Orangun of Ila who bulldozed his way to power with charms, and then elevated the humiliation of his principal chiefs to an art. An Ila historian wrote that the king’s “humiliating treatment (of the chiefs) reached intolerable proportions when he frowned at seeing the Iwarefa (the kingmakers) in decent attires. When a chief made a new garment, he was obliged to excise the breast and patch it with a rag.” But every reign, no matter how glorious or inglorious, must come to an end. How did it end for that oba? He didn’t die on the throne. His character gave him a fate which made him farmer outside power. Ó fi’gbá ìtóòrò mu’mi nínú oko (he drank water with ìtóòrò melon calabash on the farm). I suggest you read ‘The Orangun Dynasty’, a very rich 1996 book on the history of the Igbomina stock of the Yoruba, authored by Ila Orangun’s very first university graduate, Prince Isaac Adebayo; check pages 40 and 41.

A leader is a masquerade; he must not tear his own veil. When a leader makes and unmakes subordinates, he rends his own cover. “Ènìyàn l’aso mi” is a Yoruba expression which, in English means “people are my clothes; they are my covering.” As a Yoruba proverb, it emphasizes the importance of people in people’s lives. Whatever cloth the masquerade wears is that ‘thing’ that makes the wearer an Egungun. He must protect it because it is his store of power. But my people say power is like medicine; it intoxicates. A researcher adds that “ultimately, the accumulation of power becomes dangerous even to its owners.” Is that why someone saw “a link between mask and menace”?

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So, when we interrogate the use of power by the one we have come to call Lagos, we should always remind him that the costume is the sacred adornment which people see, respect and venerate in the masquerade. For a leader, his principal boys and girls are his costume, they are his cover. He needs them when harmattan comes with its fury. And harmattan will come whenever the masquerade repairs back to the grove when the festival is over, and it will be over.

Even lions, kings of the jungle, place great value on strong bonds within their prides for survival and well-being. There is an old Irving King song on this: “The more we get together/The merrier we’ll be.” That song emphasizes human interconnectedness; the support embedded in community.

Jackals are opportunists, and they are many in this Lagos fight. Newton’s feuding-lion imagery is an evocation of the themes of strength, of hierarchy, and of consequence. It defines the strained relationship of one big expert with the other big man. The other part of his proverb ‘bombs’ the miserable jackals, minions who lurk around the battlefield, who thrive in chaos and on scraps from the feuding powers.

American novelist, Herman Melville, says a thousand fibers connect us with our fellow men. We should not live our lives as if we exist only for ourselves. Public ‘spanking’ of a governor for unknown and unsaid sins is petty. A president should have snubbed rebuff as his option of engagement. If I were him, If a ‘boy’ offended me, I would just ‘face front’ and concentrate on delivering the Chinaware I carry unbroken. If your load is a pot of palm oil, avoid stone throwers.

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But the president is not pacifist me. He enjoys fighting wars after wars. He is like Sango who desperately desired a fight but found no one to fight. Sango looked round and pounced on the wall and wrestled with it. There was also an Aare Ona Kakanfo who itched for a battle and could get none. He stoked a rebellion at home against himself and by himself violently put it down. Because of this and many more like it, the man was nicknamed Aburúmáku (the wicked one who refuses to die).

Are there no elders again where the feuding feudal lords come from? I read texts calling for propitiation. Why not? Appeasement without reason may look stupid but Napoleon Bonaparte settled it long ago when he said that “in politics stupidity is not a handicap.” Borrowing lines from Ulli Beier, I would say that now that men appear to have failed to stop this war with reason, women should be called upon to come and kill the fire. Our mothers are like Osun, “the wisdom of the forest; the wisdom of the river. Where the doctor failed, she cures with fresh water. Where medicine is impotent, she cures with cool water.”

The first lady should therefore step out, open her Bible (KJV) to Mark 4:39 and read to her husband: “And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm.”

If she does that, I will be encouraged to give the president two lines from William Shakespeare: “Come, wife, let’s in, and learn to govern better;/ For yet may England curse my wretched reign” (2 Henry VI, IV, ix, 4).

If our president’s reign won’t be cursed for wretchedness, he should prioritise the people’s welfare over serial petty fights with his boys. Nigerians are panting at home and reeling in pains at work; on the road, they groan. They are not entertained at all by presidential beer parlour brawls like Musician Ayinla Omowura’s last fight. You don’t become king and still keep trysts with crickets. No.