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OPINION: Fubara And The Witches

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By Festus Adedayo

Three Nigerian “witches” just got beaten by a midnight downpour. They are, Siminalayi Fubara, Nyesom Wike and Bola Ahmed Tinubu, in ascending order. Last Thursday, September 18, 2025, there was an initial apprehension in Rivers State over whether its reinstated governor, Fubara, was “coming home.” An earlier excitedness over the end of emergency rule got momentarily dampened. Apprehension however dissolved when Fubara’s nemesis, FCT Minister, Wike, proclaimed that indeed, Fubara was coming home. The frenzy over Fubara “coming home” was similar to “It’s coming home!”, a phrase taken out of the 1996 song, “Three Lions”, composed for England as it hosted the Euro ‘96 tournament.

For Zambia and its recent history, “It’s coming home!” goes beyond football. It symbolises what can be called cadaver politics, the politicisation of burial grounds and indication that, for African leaders, political considerations, rather than public interest, are most times key drivers of policies made to look like the interest of the people.

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In Zambia, the ghost of this political consideration dressed to look like public interest was unintentionally exhumed last week. By the way, if you thought witchcraft was otiose, Zambia proved us all wrong. A court sentenced two men to two years imprisonment. Their crime was attempting to use witchcraft to kill current President Hakainde Hichilema. Arrested in December 2024 in a hotel, they were found in possession of charms which included a live chameleon, a red cloth, an unknown white powder and an animal’s tail. Zambian Leonard Phiri, 43, a local village chief and Mozambican Jasten Mabulesse Candunde, 42, were thus convicted under the Zambian Witchcraft Act passed during colonial rule in 1914.

The prosecution averred that the two were hired by a fugitive former MP, Emmanuel ‘Jay-Jay’ Banda, through his younger brother, Nelson, to bewitch President Hichilema, under the pretext of treating a sick woman. In their defence, the duo, known during the trial in Lusaka as “Juju assassins”, claimed they were not out to assassinate the president but were bona fide traditional healers. Said Magistrate Fine Mayambu in his ruling, “The two accepted ownership of the charms. Phiri further demonstrated that the chameleon’s tail, once pricked and used in the ritual, would cause death to occur within five days… It is my considered view that the convicts were not only the enemy of the head of state but were also enemies of all Zambians”.

The Zambian witch trial is interesting because President Hichilema once professed a zero belief in the efficacy or existence of witchcraft. Interesting also because witchcraft and occult reasons featured prominently in conversations over Hichilema’s government’s protracted legal battle against the burial of his predecessor, Edgar Lungu. Lungu had died in South Africa last June during treatment for undisclosed ailment. His last wishes were to be buried out of Zambia. He specifically barred his predecessor, Hichilema, from witnessing his funeral. The feud later spiraled into a row enveloped in wild accusations of witchcraft.

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A Pretoria court initially ruled in the Zambian government’s favour that, “in the public interest”, Lungu’s remains should be repatriated to Lusaka and given a state funeral, against the wishes of the family. As if Zambia had won a trophy, “It’s coming home!” became famous among Zambian government regime fawners. Among governing party supporters and officials, “It’s coming home!” was widely circulated on Facebook, indicating that the corpse of Lungu was coming to Zambia.

In Nigeria, Fubara’s “coming home” last week is being perceived beyond the public display of euphoria by Rivers people. To them, it is comparable to the downpour that soaks the clothes of a witch at midnight. So, when an African witch gets beaten by a midnight downpour, what happens? Engaging Juju music maestro of the 1970s/80s, Prince Cyril Bamidele Abiodun Alele, popularly known as Admiral Dele Abiodun, erected the witch jigsaw puzzle, as well as problematizing it. The downpour that soaks the clothes of a witch at midnight gets buried in silence, (Òjò t’ó pà’ jé l’óru, t’ó bá dé’lé kò ní lè sọ…) he sang.

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In Zambia and its former British colonial outpost neighbours like Malawi, Zimbabwe, just as in Nigeria, there is a widespread belief in occult practices. Many politicians resort to it for influence and existential survival. In his allocutus, Agrippa Malando, counsel to the two convicted witchcraft apostles in Zambia, attempted to turn the table around. “The President said he doesn’t believe in witchcraft and that witchcraft doesn’t exist. If the Head of State himself dismisses its existence, then surely the court can extend maximum leniency to my clients,” he argued.

As human beings, we cannot divorce our lives from metaphysical thinking which includes the existence or non-existence of witches. Indeed, the metaphysical can be an explainer of the physical. In traditional African thoughts, witchcraft is associated with nocturnes, among other unflattering features. Rev H. Debrunner did a study of witchcraft among the Akan tribe of Ghana. The research work was made into a book with the title, Witchcraft in Ghana, (1961). Among others, Debrunner said that, apart from flying at night, one other major identifier of African witches is their upside-down symbol. In other words, witches stand out for their inverted positioning at night. Writes Debrunner: “Before they leave the body, they turn themselves upside down… They walk with their feet in the air, that is, with head down, and have their eyes at the back of the ankle joints.”

In Africa, nighttime also got popularized as a predominantly fixed period of witches’ activities. A Yoruba saying which affirms this and underscores witches’ absence at night, says, how many nights does a witch stay in bed that she is asked to contribute to the purchase of bedding? Admiral Abiodun then pursued the imagery of the witch beaten by rain further. In his song under reference, the musician asked, per adventure the witch, at daybreak, intended to report the encounter of her soggy clothes, (T’ó bá dé ’lé t’ó bá sọ…) the question then becomes, where was she by the time of the downpour? (ibo ló ti wá?).

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The African witch also moves backwards so that she can move forward. As a symbol of witches’ social inversion, the Ewe, a West African ethnic group who are predominantly found in Togo, Ghana and Benin, speaking the Ewe language, with roots in the historical Yoruba Oyo kingdom, believe that when a witch walks upright, “she has her feet turned backwards.” This can be found in the book with the title, Africa: The African explains witchcraft, published in 1935.

When Fubara addressed Rivers on Friday, he spoke like a penitent little brat. He thanked President Tinubu for his “fatherly disposition and decisive intervention”, flaunted his decision not to approach the court for decision on the emergency rule as penitence and praised his tormentor-in-chief as “our Leader,” finally submitting that “nothing has been irretrievably lost.”

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Yet, many have likened what transpired in Rivers State from March 19, 2025 to last Thursday, between Fubara, Tinubu and Wike to a downpour that soaked the witch at midnight. Apart from the tiff being a spat between a godfather and godson, it has been said that it is a battle for both Rivers’ electoral soul and huge funds. In a fury against a party which rebuffed his quest for its vice presidential slot, Wike’s 2023 presidential election’s mowing down Rivers votes, said to be in favour of Labour Party, for APC, won him placement in the heart of the party that eventually won the presidency.

Wike’s achievements since becoming FCT Minister and his yeoman’s defence of the presidency have hoisted him as a Villa dependable ally. However, his coleric mood-swings and ability to tip over at little prodding must have warned the presidency that it could not afford a Wike’s imperial hold on Rivers. This, it is said, explains Tinubu’s cheetah-speed intervention to impose an emergency on Rivers. It came in the nick of time, at a moment when, for Fubara, the most beautiful cloth was not capable of salvaging public ogling at his Omoye’s nakedness; the beautiful lady having already walked naked into the marketplace. Wike had heavily shellacked him and his governorship was ready for the morgue. So, shrouded within the belly like the fact of the witch’s soggy dress is whether Tinubu imposed emergency on Rivers as a statesman or an ordinary political chess-game master who sees votes and not democratic progression of Rivers State.

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When Fubara told Rivers last week that “nothing has been irretrievably lost,” he was merely being smart and not clever. Other than being a figurine at The Brick House from now till May 29, 2027 and bettering his personal lot, everything is lost for Fubara. If Wike controlled Rivers by 60 per cent before the emergency, now, he holds the state by the jugular, with about 95 per cent. The witches have successfully sucked the blood of their victim, leaving its carcass. To make a recourse to Africa’s perception of witches and its symbolism of blood, H. W. Robinson, in his “Blood,” published in J. Hastings’ 1908 Encyclopedia of Religion and ethics, holds that “life is the blood and vice versa”.

According to Hastings, “when the blood left the body, it carried the life with it.” Among Ghana’s Akan people, it is believed that the witch is a vampire who can kill “by sucking the blood out of a person.” One of Wike’s most adored songs, which he gleefully sings, is “Enye ndi ebea, enye ndi ebea” (give this to this part and give to the other part). It espouses the Igbo principle of equity. With the configuration he got now in Rivers State post-emergency, how equitable is the wealth of Rivers? Apart from the House of Assembly that had always been in his kitty, Wike emerged from the emergency with Rivers local governments inside his pouch. Wike seems to have become the proverbial witch who kills and you cannot see blood dripping from his lips; the witch who kills and does not need the vulture to eat the entrails, the lord of nocturnes.

From my study of Wike’s politics, what I see is a crude but deft political player. He combines the deadliness of a hyena, this animal’s loath of any animal sharing its spoil, with the calculative instinct of a male lion. Wike, also like a lion, hunts his prey afresh, seldom feasting on stale meat. He is brash and possesses the remembrance of an elephant, all of which he puts in the service of his political executionism. Anyone who stands in opposition to him would need to possess higher grits, rougher inclination and more deadliness. Fubara was apparently too laid back, too feeding-bottle-like in political approach as against Wike’s political artillery firepower.

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While the witches have finished sucking Rivers blood, leaving its carcass, the greatest losers are the people of Rivers State. Democratic governance was still like a dodo within the six months that Vice Admiral Ibok-EteEkweIbas was Administrator in the emergency period. No one will ask him questions on what he did with the people’s money, in cahoots with the National Assembly oversighting him. Wike is happy as he now has Rivers inside his kitty. Tinubu is guaranteed one million votes. Ibas is chubbier. Yet, the people are transfixed, wondering where their redemption would come from.

In his ruling, Zambian Magistrate, Fine Mayambu, considered the witch convicts “not only the enemy of the head of state but… enemies of all Zambians”. The witches who fed on the blood of Rivers during the emergency period cannot be said to be friends of the people of the state. Like Debrunner said of African witches, what the witches have ensured in Rivers now is an upside-down situation. Upside down, Fela Kuti reminded us, has its meaning, too. What they did, like the African witch, was to move that state backwards, under the pretext of moving it forward. As the Ewe says, all we can see of Rivers is, “she has her feet turned backwards.”

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Edo Assembly Charges Contractor Handling Ekekhuan Road To Accelerate Work

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The Edo State House of Assembly Special Ad-hoc Committee on Project Inspection has charged the contractor handling the Upper Ekehuan Road project to accelerate work to enable residents enjoy the dividends of democracy promised by Governor Monday Okpebholo.

Chairman of the committee, Hon. Addeh Isibor, said this during inspection at Upper Ekehuan Road in Igo Community, Ovia North East Local Government Area,

He said the inspection was part of the House’s continuous assessment of projects being executed by the Okpebholo administration across the state.

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Hon. Isibor noted that although heavy rainfall posed challenges to full assessment of some sections of the road, the committee was impressed that the contractor remained on site despite the adverse weather conditions.

READ ALSO:Edo Assembly Declares Okpebholo’s Projects Unprecedented

In his remarks, Hon. Kingsley Ugabi said the project reflected the governor’s sensitivity and compassion toward the people of the area, stressing that communities in Oredo East and Ovia North East were already witnessing tangible dividends of democracy.

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Similarly, Hon. Donald Okogbe described the Upper Ekehuan Road as a major and legacy project for Edo State.

He commended the quality of the toll-bin works so far, while urging the contractor to significantly increase the pace of construction to meet public expectations.

Okogbe added that the committee had communicated its concerns to the Commissioner for Works, expressing confidence that discussions would lead to improved performance, as Edo people desire a project that is both durable and delivered on schedule.

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Providing technical updates, the Special Adviser to the Governor on Projects, Engr. Phoebe Williams-Bello, disclosed that the 12.6-kilometre road has recorded over one kilometre of toll-bin construction on both sides, with about 850 metres of earthworks completed, noting that persistent rainfall has been the major constraint.

The Commissioner for Works, Hon. Felix Akhabue, assured that the ministry would intensify monitoring to ensure faster delivery.

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He expressed optimism that with the onset of the dry season, construction activities would advance more rapidly.

The committee also inspected other ongoing projects, including Catholic Charismatic Renewal Road, Ugbihoko Quarters, Palace Road along Upper Mission Road, Ekiuwa–UNIBEN Road and Temboga Road, where contractors were commended for the quality and consistency of work so far.

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Out-of-school: Group To Enroll Adolescent Mothers In Bauchi

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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.

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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.

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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.

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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

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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.

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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

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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.

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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.

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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.

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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.

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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.

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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.

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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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