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OPINION: Betsy, Oshiomhole And Swine Fight

By Suyi Ayodele
The Benin people have long ago embraced the concept of ogieriakhi, which holds that an elder does not revenge an insult. This native wisdom is to ensure that the elders, who are the pillars holding the community, don’t engage in anything that would make anyone question their wisdom. The Oba of Benin is one of the most respected monarchs in the country. His subjects treat him like a deity. If for instance, the Omo N’Oba is annoyed by an act of anyone, he is expected to maintain his stoic disposition. He cannot betray emotions in the public; he cannot lose his cool before mere mortals. He has those who avenge insults for him. The best he could do, if provoked, it to make the traditional pronouncement, evbin ni tai mayewe, ya riukoror, which means, if you don’t like what I say, go and hang yourself. That is a command from the throne. The one so commanded must carry out the instruction. But that rarely happens. In the last two centuries, or so, there is no record to show that an Omo N’Oba made such a pronouncement. That is the dignity of the throne, which translates to the dignity, wisdom and maturity of the elders.
But Edo appears to have lost that in recent times. Elders no longer behave as elders. What used to be commonplace among guttersnipes is what grey hairs now do. My mind raced to the recent outburst by Comrade Adams Oshiomhole against the first lady of Edo State, Mrs. Betsy Obaseki. Madam Betsy had, while campaigning for the Peoples Democratic Party (PDP) candidate in the forthcoming gubernatorial election in the state, Asue Ighodalo, among some women in Ubiaja, urged the womenfolk to vote for a candidate who has a wife, positing that he would appreciate women and give them more recognition. She then quipped that of all the candidates in the race, only the PDP candidate “has a wife”. Here is how she put it:
“Let’s campaign and vote for the best candidate in this forthcoming election. I want to introduce his wife. Incidentally, out of all the candidates contesting this election, only one has a wife. That is our own party candidate, Asue Ighodalo. This is his wife, Ifeyinwa Ighodalo.” Hardly had she dropped the microphone, when Oshiomhole reacted. And he was brutal in his reaction. The former National Chairman of the All Progressives Congress (APC), took Madam Besty’s comment to mean a reference to the APC candidate, Senator Monday Okpebholo. The Comrade’s outburst was egregious! Hear him:
“I was shocked yesterday to see Mrs. Obaseki, the first lady, saying that our candidate has no wife. I’m sorry she had to say that because here is a woman who has no child. Between him (sic) and Obaseki, they are childless. They are not even ready to adopt. I don’t blame anybody who doesn’t have a child but people who have love for children go to a motherless home and adopt. They have not adopted. They are both in their sixties. So, your marriage, I don’t know whether it is a contract one or whatever it is, but they have no child….” Both parties missed the point. But in my own judgement, Oshiomhole’s response was the most infelicitous! I will explain.
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Marriage is a permissible will of God. We all make choices. And like our elders say, marriage is like a market that is set up in darkness (ojà òkùnkùn), it is only when the light shines that one knows what one has bought. Some are lucky to get good partners. Many are not that lucky. However, individuals have control over what they make of their marriages. Sustaining a home requires a lot of things: temperance, accommodation, wisdom, love and many more. If a man married two wives and threw the two of them away, we should look at his character alongside those of the two women. A man who says every firewood in his cooking spot brings out smoke instead of flame should be studied very well before a higher responsibility is added to him. Most good managers of homes are likely to be good managers of a collective destiny. That is what I think Madam Betsy alluded to.
Even at that, a simple stylistic study of her statements at the campaign rally shows that she is a better student of communication. She mentioned no names. She mentioned no political parties. That is what my Stylistics teachers called “Avoidance Strategy”, a principle that allows the communicator to extricate himself from the web of controversy. I still don’t get how Oshiomhole equates “Incidentally, out of all the candidates contesting this election, only one has a wife”, to require an indecorous response deriding the childlessness of a couple! The only explanation that is close to the equation is the saying of our elders that when dry bone is mentioned in a proverb, the old woman thinks that she is being referred to.
If, for instance, Madam Betsy had mentioned Okpebholo’s marital condition, knowing that the man lost his wife or wives to the cold hands of death, she would have stood condemned before God and man. But is that the case here? No. Okpebholo’s two wives are alive but might not be under his roof. That also does not mean it is right for Madam Besty or anyone else to deride another on account of a failed marriage. We all do our best to keep our homes going. If her jab is to say that those who threw away two women in quick succession, or those who could not sustain a marriage for just one year have no business running a state, since charity begins at home, she might be making a seemingly valid argument except that nobody knows the circumstances surrounding those failed relationships. Honestly, our politics has not grown beyond banal issues. That is sad enough.
Childlessness in a marriage, on the other hand, is beyond any mortal. Every man or woman desires to procreate. If it doesn’t happen, it becomes a problem. And it is not a problem anyone should use as a point of attack. That will be most the stone-hearted to do. Africans have different euphemisms to describe a woman who suffers such a fate. In my Yoruba environment, we don’t just call a woman barren. We call her Ìyá olómo púpò (the woman with many children). If, during an interrogation, you ask a woman without a child the number of her children, her response will be Omo pò lówó mi (I have numerous children). You don’t mock a woman with her childlessness. We use “àpón” to abuse someone, especially a man who is of age but refuses to marry, but not “àgàn” (barrenness).
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It is also not in the place of Oshiomhole to say that couples in their 60s who don’t have a child must adopt. Comrade as a Christian must have been told in his Catholic Catechism that Abraham and Sarah did not have Isaac until they were 100 and 90 years. Isaac had to beg God for Rebecca to have Esau and Jacob. Jacob’s favourite wife, Racheal waited on the Lord for long before she had children for Jacob. In our African Traditional Religion (ATR), Ifa, in Ogbè Òyèkú, tells us the Lapetun, the mother of Adan (Bat), waited for so long before she had her only child, Adan. Incidentally, Adan is our traditional symbol of fertility because if one opens the bowel of a Bat, one finds another Bat inside, and if that one is opened, another Bat is also found. This is why a good Babalowo prays for the woman trusting Eledua for a child thus: àtolè dolè ni ti Àdán, bí wón bá yèdí re wò omo ni (from foetus to foetus is the lot of the Bat; if they open your bosom, it is a child they will see).
I don’t know if Oshiomhole plays our local game, Ayo, the 48-seed game of 24 seeds in each row. Those who play that game very well are not known to have the capacity to keep secrets. If you want to know the latest gist in town, just go over to an Ayo spot. There, nothing is hidden. The beauty of it is that nobody takes any offence even when the topmost secret is laid bare in the public. Our elders warn those who have something to hide not to participate in Ayo game. They say àsírí ò bò lénu aláyò (Ayo players do not keep secrets). That is what Oshiomhole did when in the video, he alluded to the relationship between Betsy and Godwin Obaseki being a “contract” marriage.
If Oshiomhole had limited his tirades to his allusion that whatever marriage arrangement between Madam Besty and her husband, Godwin Obaseki, is merely contractual, one would have understood, though that is also belittling of his status in the society. This is also why Mrs. Obaseki should have known that anyone living in a glass house should learn not to throw stones. Oshiomhole, no doubt, knows, more than any other person, how the Obaseki couple came to be before the 2016 governorship election that produced the Governor Obaseki. The lesson here is that there is little or no difference between a contractual or cosmetic marriage and a failed one. In our culture, a cosmetic marriage is never the template given to would-be couples. We had a case in the early 90s, when a Military Governor (MILAD) of one of the states in the South-West drove out of the Government House in one vehicle, and his glamorous wife in a separate vehicle, when the MILAD’s tour of duty ended. To date, nobody has seen the duo together in any public function. Ironically, the ex-military man, now old, postulates on virtually every public policy. Whoever midwifed the “contract marriage” Oshiomhole mentioned is as good as the ‘contractual’ couple!
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If Oshiomhole knows anything about the “contract” marriage between the Edo State first family, and he is bringing that to the public because of politics, it tells more about his personality. There should be decency in one’s utterances, especially at that age. Our elders are not wrong when they say an elder talks more in his stomach than in his mouth (inú ni àgbà ńyá, àgbà kìí yá enu). How many other ‘secrets’ does Oshiomhole know? How many will he reveal whenever he is provoked? I used to think that they say age and wisdom are siblings. Why do we have the contrary now?
Mrs. Obaseki on her part should know that marriages break down for several reasons, and it is a worthy credit for those who navigate the odds and keep their marriages. However, asking Edo voters, especially the women, to put into consideration the ability of any of the candidates to manage his home before entrusting the entire state to him is not entirely out of place. It takes a lot to run and sustain a marriage. This however does not approve the tendency of any man to change wives the way a nursing mother changes the baby’s diapers. If such a man comes knocking to ask to rule a state, there is nothing bad in interrogating his managerial abilities to see how he has fared in life, especially in the little assignment of a home manager. Afterall, the Holy Writ, the Bible, enjoins that he who is faithful in little things should be given bigger and higher responsibilities (Luke 16:10)
Those statements by Oshiomhole are, to me, most inconsiderate and hare-brained considering his age, and absolutely unstatesmanlike going by his status as a former Labour leader, a former governor, a former National Chairman of a political party, and now a serving senator of the Federal Republic of Nigeria. The devil-may-care way he said it all in the 59 seconds video is something a tear-away would cringe to say. It is misogyny carried too far. There is no justification for it, there is no excuse for such recklessness in public communication. The argument that Madam Betsy started it will not suffice here. When others are losing their heads, elders like Oshiomhole are expected to keep theirs. It is most unfortunate that at 73, Comrade Oshiomhole would choose to engage in a swine fight with a woman in the first place!
The APC stalwart is an experienced married man; one who has handled women for decades. One begins to wonder what lessons he has learnt in marriage if he could descend to the mud the way he did in this instance. If the younger generation can no longer look up to the older generation for wisdom, guidance and discretion in the face of provocation, what else is left of the society? This is beyond politics and its dirtiness. The outburst speaks more to the personality of the ex-governor. This is the same man who as governor told a widow, who only begged for sympathy, if not empathy, to “go and die.” I think I am genuinely ashamed. It is embarrassing if we must counsel Oshiomhole at 73 that it is unacceptable before God, and condemnable among men to deride a woman on account of her childlessness.
Childbearing, we need to reiterate, is an exclusive preserve of God, the creator, who gives and refuses to give. It is not for nothing that my people praise the Almighty as Aseyiowu (He who does as he pleases). On the other hand, failure or success in marriage is the man’s prerogative. If Betsy indeed alluded to whatever failure Oshiomhole’s candidate might have suffered in marriage, bad as that may be, it does not justify Oshiomhole’s mockery of Betsy and her husband, Governor Obaseki, on the account of their childlessness. Doing that, we need to tell the senator, amounts to mocking God and, who knows tomorrow? My countryside upbringing teaches me that eni omo sin ló bí’mo (It is who is survived by offspring that can be said to be fruitful). An elder does not run a zigzag. Edo people are too civilised. They are too cultured. That is why they intoned that elders don’t revenge insults with their age-long concept of ogieriakhi. The elders of my place also say when a child defecates in the family mortar, and the elder uses a rag to clean it up, it is akin to moving from one filth to another filth. Oshiomhole is an elder by all standards. Can we all appeal to him to please demonstrate that grey hair is all about wisdom?
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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.
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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.
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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.
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“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.
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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.
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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.
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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.
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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.
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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.”
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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.”
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