News

OPINION: How I Quit Smoking (2)

Published

1 year ago

July 19, 2024

Tunde Odesola

Cocaine, opioids and alcohol addiction is in the same league as tobacco addiction, says the Center for Addiction and Mental Health, Canada’s largest research and mental health teaching hospital. Members of the opioid family include heroin, morphine, codeine, oxycodone, hydrocodone and fentanyl, according to the Johns Hopkins University medical website.

Unbelievable! Cocaine, heroin, codeine, and morphine sharing the same podium with cigarettes? Surprise dropped my jaws, disbelief wrinkled my forehead. I had thought cocaine and opioids were the GOAT of narcotics. Little did I know the nicotine in tobacco qualifies the cigarette for the big league, too.

How on earth did cocaine and its siblings become comrades-in-harms with cigarettes? It’s because inhaled cigarette smoke delivers nicotine to the brain within 20 seconds!

Home to breakthroughs in psychiatric research and the revolutionary discovery of dopamine receptors, CAMH says: “Nicotine releases a chemical called dopamine in the same regions of the brain as other addictive drugs. It (nicotine) causes mood-altering changes that make the person temporarily feel good. Inhaled smoke delivers nicotine to the brain within 20 seconds, which makes it very addictive—comparable to opioids, alcohol and cocaine.”

According to the foremost Canadian hospital, a simple way of identifying addiction is the cohabitation of 4 Cs in an addict. The 4 Cs are: (1) CRAVING (2) Loss of CONTROL of amount or frequency of use, (3) COMPULSION to use, and (4) Use despite CONSEQUENCES.

Relatedly, addiction explains a chronic condition experienced when a substance or behaviour is withdrawn from the user, e.g. someone addicted to coffee might feel restless if he doesn’t get coffee when the craving arises.

Globally, millions of people battle various forms of addiction such as gambling, masturbation, hard drugs, overeating, kleptomania, shopping and alcoholism.

In general, there are four levels of addiction: physical, emotional, mental and spiritual. A study published in the American Psychological Association says religious faith and spirituality may help people recover from substance abuse. The research, “Religious Denomination Affiliation and Psychological Health: Results From a Substance Abuse Population,” was authored by Thomas G. Plante, Ph.D, et al.

FROM THE AUTHOR: OPINION: How I Quit Smoking (1)

Let’s go back to me. How did I eat my frog? Firstly, I took myself to the mountain of transfiguration through the valley of awareness. That was when I brought myself to the realisation that cigarette was evil for my body. I criminalised cigarette and viewed it as the most despicable consumable product. When I laid it upon my mind to stop, I began to see smokers like me as victims pinned down under the weight of Zuma Rock. I knew it would take more than a mere wish to rescue me from under the yoke.

So, I personally took the matter to God. This is the second stage of the fight. I went on my knees in prayer. I didn’t run to no pastor or imam or babalawo because I knew that God, my Maker, would hear my supplication quicker and clearer than He would hear it from any third party cassocked, turbaned or ‘lawani-ed’ as a saintly servant of God brandishing scented scriptures. Did He not say, “Ask and it shall be given. Seek and ye shall find. Knock and it shall be opened?” No mortal intercessor can convey the needs of the child better to the Father in filial terms than the child, except the child be illegitimate. I’m a legitimate child of God. Christ finished the work of intercession on the Cross and flung open the door to the Father for all.

At the second stage, I stumbled many times. Before leaving home in the morning, I would pray to God to guide me against smoking but would find myself still heading to Muhammed’s kiosk up the street. That’s when I would remember there was something I needed to discuss with Sola Tomoloju aka Sholay or Lai Ibidunni aka Layo Osha or Ayo Akinola aka Lado or Fela aka Orunmila or egbon Kole Ebisemiju aka Katuzi or the late Kayode Tomoju aka Sir Kay. All these great men lived opposite the mallam’s kiosk. Did they smoke? They belched smoke like a locomotive train.

I knew I shouldn’t go there. I knew I couldn’t escape smoking once I got there. I would say to myself, “Tunde, pádà. Turn back. There’s no way you won’t smoke there.” But I would warm myself strictly, “Listen, you mustn’t stay more than two minutes there o. Just brace up yourself. Do everything pá pà pá and leave,” – I would find myself helplessly propelled by an unseen force towards Muhammed’s kiosk. Little did I realise that the conversation within me was a raging battle inside my conscience between good and evil. It wasn’t the devil. It was a battle of choice, of free will.

FROM THE AUTHOR: OPINION: President Tinubu Exposes Nigeria’s Big Thieves

As the war within me raged and I approached Muhammed’s kiosk, I would meet one of my fellow smokers, especially Sir Kay, who was fun to be with. “Professor, you look good,” he would say, adding, “Collect two Consulate and Tom Tom from Muhammed, I’ll pay.” While contemplating telling him to pay and that I would come and smoke later, Sir Kay would bring up a political topic, “Dis our political class ehn, dem don finish us.” My resolve would evaporate. I would light the cigarette, take a puff, and tears would well in my eyes. I would flick the ash of the cigarette as it burned without smoking it, holding the conversation and blinking away my tears.

Seidu was another mallam in my area whose kiosk hangared a hodgepodge of stuff comprising mosquito coil, chewing stick, paracetamol, aboliki, kuli kuli, sugar, Maggi, tin tomato, milk, pencil, kola, soap, blade and, of course, cigarettes. Every kiosk-owning mallam in Lagos sold cigarettes.

Muhammed and Seidu were Fulani from the Niger Republic. Their credit facilities were better than any known Nigerian bank. Even though you owe, you would be given fresh commodities if you pay for the new ones you’re buying. At the end of the day, they would whisper to you gently, “Me, I dey go market next week,” informing you of your debt and the need to pay. I wonder if those folks ever made a profit. I never really owed, though. Whenever I said, “I’II stop smoking,” I’m sure they would say in their minds, “You, major shareholder, stop smoking? Abi I dey craze? You no go ever stop in Insha Allah!”

Separately, both would openly say, “E good make you stop. Me, I wan stop too. Siga no good at all,” and other fellow smokers would join in the conversation, expressing their views on the goodness and badness of smoking. This was when nobody cared where anybody came from. It was when the Fulani were the yardstick for trust and frugality. This was long before Muhammadu ibn Buhari came and put a knife into what held us together… things fall apart as madmen and specialists took the reins.

FROM THE AUTHOR: Wande Abimbola @91: How An Ábíkú Decided To Live (1) [OPINION]

Later, I changed my tactic by changing my route; I refused to pass by Muhammed or Seidu’s kiosks. But, at times, I would have succeeded in evading all cigarette-selling mallams all day only for me to want to chill out with a bottle or two in the evening and I would inexplicably find a cigarette between my fingers. “Ha, Tunde!” I would sigh, feeling myself a letdown.

For many, smoking and drinking are Siamese twins. Separating the two is akin to using a sword without its handle. Smoking is the scabbard, alcohol is the sword, both work hand in glove, like the two hands of the grandfather clock; when you see one, know the other is coming behind, counting – tick-tock – telling smoke-weakened lungs, kidneys and liver, “Your cock has a few more corn to eat before its final crow. The body is willing but the organs are weak. RIP, soon.”

I succeeded in separating alcohol from smoking. Though I still drink rarely, I no longer rum like a pirate. I stopped ‘beering’, I now seldomly wine red wine, whisk whiskey, swish vodka if brandy isn’t available and down some scotch to scorch the cold in me – all in line with the advice of Apostle Paul in Timothy 5:23, which says, “No longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities (KJV).

Something happened when I visited Israel on a pilgrimage many years ago. We visited many religious sites. Some of them bore the inscription, “Silence” or “No noise, please.” Our guides would tell us the solemnity attached to the place of visit but as soon as Nigerian pilgrims got in, they would begin to shout, casting and binding to Hades all manner of imaginary spirits, speaking in a million tongues.

These were the same people who would stuff their pockets with boiled eggs, fruits, etc after mealtimes even when they knew there would still be an overabundance of food when they returned for their next meal.

I had stopped smoking then. But I always bypassed them on my way to the bar whenever they gathered in the hotel lobbies, praying for long periods, disturbing other hoteliers. Some of them would eye me from afar as I nursed my $6 beer, and I would mind my beer, saying in my mind, “I don’t serve a Pharisee God.”

Concluded

News

OPINION: Aláàfin Ọ̀yọ́ Cuddling A Dead Empire (1)

Published

59 minutes ago

December 26, 2025

Editor

Tunde Odesola

The (Ọmọ) child (tó) is (bá) the (ma jẹ́) father (Àṣàmú) to (kékeré) the (ló ti ń jẹnu) man (ṣámú-ṣámú). Ehn, yes! Deal with it! The mishmash opening sentence is intentional because it is confusion I have on offer today, not peace or order. Not prostration or placation. My esteemed readers can’t be eating Christmas rice and chicken while I wrack my brain to produce an article, which will be digested within 20 minutes, amid mutterings of ‘uhm!’, “na wa o” and “you said it all.” No, I won’t have all that.

Dear readers, where’s my Christmas rice and chicken? At all, at all, na im bad. It’s not only your mouths that can describe the road to Ọ̀yọ́: Ẹnu yín nìkan kọ́ ni wọ́n ń bá dé Ọ̀yọ́. My own mouth too can also describe the road to Ọ̀yọ́ if I sight a plateful of chicken and jollof rice.

Even if my cheeks bulge with a mouthful of rice and my eyes ogle with foodie greed while I clutch chicken thighs in both hands, I still can describe with my mouth 100 roads leading to Ọ̀yọ́. Right now, I’m journeying to the palace of Aláàfin Abimbola Akeem Ọwọade, the Iku Baba Yeye, to celebrate Christmas with him. If you are interested, you can come along; Aláàfin has more than enough food and palm wine to go round.

Now, let’s get a bit more serious. If you run the jargony first sentence of this article through a literary sieve, you will get two intertwined proverbs: one English, the other Yoruba. The English proverb is “The child is the father of the man”, and its Yoruba counterpart is “Ọmọ tó bá ma jé Àṣàmú, kékeré ló ti ń jẹnu ṣámú-ṣámú”. Neither plagiarised the other. Only that the same stream of thought flowed through two different social milieux in different languages, at different eras, before congealing in wisdom. The English proverb was coined by William Wordsworth, an English poet, in his 1802 poem, “My Heart Leaps Up.” Its Yoruba equivalent, “Ọmọ tó bá ma jé Àṣàmú,” is a fruit of logic dangling on a communal tree at the village square.

Since the two proverbs mean the same thing, I’m taking both with me to the Ọlọ́yọ in Ọ̀yọ́. “The child is the father of the man” implies that the gamut of a person’s childhood experiences, character, and values fundamentally shape who they become as an adult, stressing that the innocent, formative years of childhood lay the groundwork for the entire adult life. The proverb has a couple of other meanings, but the meaning I deploy here suffices for this engagement. The Yoruba proverb, “Ọmọ tó bá ma jé Àṣàmú, kékeré ló ti ń jẹnu ṣámú-ṣámú,” means “A child that would grow to become Àṣàmú (an adult), would possess from childhood, Àṣàmú’s sharp oratory skill.”

Let me bore you with the story a deputy governor told me many, many years ago. “Tunde, I was a rascally child. There was no mischief beyond me. One day, I rummaged through my father’s alcohol cabinet, which had all sorts of choice drinks. Normally, I drink from any bottle that tickles my fancy. But, one particular day, I took a swig from a dark bottle, it was so sweet, nice and creamy. I took another swig and fell asleep, right by the cabinet.

“I jerked awake to my father’s car horn. Quickly, I locked the bar, bolted to my room, grabbed a book and sat like a saint. Ha, that was a close shave! Hot air zipped down my nostrils. That night, I slept soundly. I looked forward to another drink from the dark bottle. On subsequent occasions, I drank from the bottle. Each time I drank, I topped it up with a little water.”

“One day, my daddy had some of his fellow top civil servants visiting. He was happy to receive them. He went to his mahogany bar, opened it and brought out various drinks. Clutching ‘my’ bottle, my father proudly announced to his friends that he bought the creamy drink and some others from France. One of his friends took the ‘my’ bottle from him, noticed it was already opened, but he didn’t say anything. As he opened and poured the drink, my heart relocated. The drink that was once chocolate had turned snow-white. When he tasted it, his face crumpled like a deflated balloon. He called my father by his first name and showed him the content in his cup, saying, ‘Lagbaja, this is not from France.’

“My father was no-nonsense. His instrument of chastisement was an entwined six-wire whip. After seeing off his friends, he stormed back in. He called all of us to the sitting room and announced the crime. He didn’t ask who the culprit was. He just said, “I’ll begin with the youngest! Hey, you, come here!”

“My youngest sibling screamed, “Èmi kọ́ o ! It’s not me o! It’s aunty Tamedo. I saw her when she opened your cabinet and drank your drinks! It’s not me o!!”

Unknown to him that the soul of his Irish Cream had been killed by his daughter, the deputy governor’s father lived on false hope, believing that his bar was still as warm as a furnace, not knowing that it was as cold as a refrigerator. He was living in the past, like Aláàfin Ọwọade is doing today.

Enthroned in the first quarter of 2025, Ọwọade has yet to clock one year on the àpèrè of his forefathers. But it appears the Ọlọ́yọ has been reigning for over a decade. The gbas-gbos sound of the pestle pounding the mortar in Ọ̀yọ́ is not a dinner invitation. The sound is the drumbeat of an unnecessary war. On April 11, 2025, exactly six days after his inauguration on April 5, 2025, I wrote an article, “Letter to Alaafin Abimbola Owoade,” in honour of the new king, congratulating him and charging him to rule in peace, love and harmony. In the article, I prayed, “May the land not be angry with your majesty. May Ọ̀yọ́ live in harmony during your reign…Aláàfin, so far, your feet appear set on the path of honour, I beseech thee not to depart from it.”

Upon noticing the unmelodious bata sound emanating from Ọ̀yọ́ palace thereafter, I wrote another piece on May 9, 2025, titled, “Aláàfin Ọwọade: Thy bata drum is sounding too loudly.” In the article, I called on Ọwọade to tread with caution, warning that royalty road is strewn with banana skins. Specifically, I recalled the controversial death of Chief Lookman Arounfale, the Baba Ọjà of Ọ̀yọ́tùnjì, a US community, after he was reportedly attacked in Aláàfin’s palace. However, the palace issued a statement denying involvement in the death of Arounfale.

In the article, I also recalled how the Ọ̀ràngún of Ìlá, Ọba Abdulwahab Oyedotun, and his entourage were allegedly treated shoddily during a congratulatory visit to the Aláàfin.

From day one, I mean, right on Aláàfin’s coronation day, controversy erupted over what many Yoruba sons and daughters perceived as shabby treatment of the Ooni of Ife, Ọba Adeyeye Enitan Ogunwusi, whose name was not mentioned at all during the programme. As the culturally recognised head of all Yoruba traditional rulers, the Ọọni was not given the honour to speak at the occasion. This action presupposes that the Alaafin, even before his coronation, nursed a complex against the Ọọni. My personal findings showed that when it was the turn of an oba to speak on behalf of all traditional rulers present at Ọwọade’s coronation, it was the Oloro of Oro in Kwara State, Ọba Oyatoye Titiloye, a couple-of-months-old king, who was called to speak. When it was time for the Alaafin to talk, he failed to recognise the Ọọni or kings from Osun State. I don’t think that’s a good way to treat visitors who left their ‘ile ati ona’ to come and felicitate with you.

In his eight-month reign so far, Ọwọade has visited the Aseyin of Iseyin (Oyo State), Okere of Sak (Oyo State)i, Alake of Egba (Ogun State), Sultan of Sokoto (Sokoto State), Onitede of Tede (Oyo State), Olofa of Ofa (Kwara State), Oluwo of Iwo (Osun State), Emir of Ilorin (Kwara State), and the Olowu Kuta of Owu Kuta (Osun State), on a thank you and familiarisation visit. But he has yet to visit the ancestral and cultural head of the Yoruba nation, the Ooni of Ife, Ọọni Adeyeye Ogunwusi. I suspect Aláàfin Ọwọade is saving the biggest for the last. Iku Baba Yeye is at liberty to choose who and when to visit.

Ọwọade’s attitude became a matter of particular concern for me because the heatmap of his relationship with the Ooni indicates red, while that of the Arole Oduduwa is green. At this juncture, it is good to ask the Aláàfin a pertinent question. How has the Ooni wronged you? As I said earlier, it behoves the Aláàfin to associate with whosoever he desires, but it doesn’t lie in his right to exhibit an attitude that casts the Yoruba in discourteous, arrogant and unroyal light.

I ask again, what has the Ọọni done to deserve disdain from the Aláàfin – when the Ọọni has not publicly disrespected him? Before the Aláàfin thinks I’m doing a paid job for Ogunwusi, he should grab a copy of last Friday’s PUNCH and read how acerbic I was of the Ọọni for installing Senator Oluremi, the wife of President Bola Tinubu, as Yeye Asiwaju Gbogbo Ile Oduduwa, without using the symbolic ‘akoko’ leaves. The title of that my critique is “Tinubu: Ade Ori Okin befits KWAM 1, not Awujale crown”. Aláàfin, nobody send me o; I am just in the queue of Nigerians who demand responsible leadership for our society to grow.

The long queue of Nigerians demanding decorum from their leaders was shocked a few months ago when Ọwọade announced that he was the only traditional authority that could honour anyone with a title that covers the whole of Yorubaland. Ọwọade’s announcement came after the Ọọni honoured an Ibadan businessman, Dotun Sanusi, as the Okanlomo Oodua. Hehehe. The King of Oyo also gave Ogunwusi 48 hours to rescind the title given to Sanusi or face a consequence. The Ọọni has not rescinded the title. And thunder from the Ṣango of Ọyọ has failed to strike Ogunwusi. Abi, does the Aláàfin mean 48 years?
Or was the Iku Baba Yeye ‘catching cruise’ – as the youth of today would say? When confronted with an unserious or funny matter, the youth of today would also say ‘dey play’ or ‘ọ̀rọ̀ àpárá. Is the Alaafin plying?

A foremost traditionalist and Araba of Osogbo, Ifayemi Elebuibon, shared his opinion on the ongoing issue, saying the Old Oyo Empire, which Ọwọade is using as a basis for his preeminent claim, was long dead and buried. He said, “Ọyọ should pay reparation to other parts of Yorubaland that they despoiled. Ọyọ wreaked havoc on fellow Yoruba towns, lording it over towns and villages, and forcing them to pay tributes. When they argue that they rescued Yorubaland, did they fight wars as much as Ibadan? Where were they when Ibadan warriors repelled and defeated the Fulani? The Old Ọyọ empire had collapsed then. So, should Ibadan also get up and say they are superior to Ile-Ife? No. How can a child be older than his father? Did Ọranyan, who founded Ọyọ, not leave from Ile-Ife? So, what are they saying? Is supremacy fight what our kings should be engaged in now?

“Look at how many people Basorun Gaa killed. Look at how many Alaafins he killed? Is that the type of history that we should be proud of? Is that the type of history that a king should derive his present-day authority from, and try to lord it over others as if we are still in the past? The Alaafin should learn patience. Many of our traditional rulers are bringing shame to us. Was it Ifa or a royal election that made Alaafin superior? But the Ọọni derives his superiority from Ifa.”

I reminded Elebuibon that Ifa chose the new Alaafin. He said, “Yes, Ifa chooses kings, but the chosen king must also reinvent himself…”

To be continued.

Email: tundeodes2003@yahoo.com

Facebook: @Tunde Odesola

X: @Tunde_Odeso

News

Makinde Increases Gratuity Payment Of Retirees From N1.5b To N3b

Published

1 hour ago

December 26, 2025

Editor

Oyo State Governor, Engr. Seyi Makinde, has approved a 100 per cent increase in gratuity payments for retirees in the state.

The Secretary of the Nigeria Labour Congress (NLC), Aribatise Adebayo, confirmed the development in a statement made available to journalists in Ibadan on Friday.

Adebayo noted that gratuity payments have increased significantly from ₦1.5 billion to ₦3 billion.

He said the development further confirms the governor’s worker-friendly disposition towards labour unions in the state.

Adebayo added that the governor has not reneged on his promise to continue paying the 13th-month salary at the end of every calendar year.

The statement read, “The leadership of the Nigeria Labour Congress (NLC), Trade Union Congress (TUC), and Joint Negotiating Council (JNC) in Oyo State sincerely appreciates the Governor of Oyo State, His Excellency, Engr. Seyi Makinde, for his commendable and worker-friendly gestures.

“We particularly commend the Governor for increasing the proposed gratuity payment from ₦1.5 billion to ₦3 billion, a decision that demonstrates his deep commitment to the welfare of retirees.

“We also applaud the consistent payment of the 13th-month salary, which has now been paid for the seventh time, as well as the prompt release of subventions.

“These actions further reaffirm the governor’s dedication to the well-being of workers and retirees in Oyo State and his unwavering support for industrial harmony.”

Makinde has felicitated Christians in the state and across the country on the occasion of this year’s Christmas, urging them to continue to live in love and harmony with one another and with their neighbours.

The governor made the call in a Christmas message released on Thursday and made available to journalists by his Special Adviser on Media, Dr Sulaimon Olanrewaju.

According to Makinde, Christmas is a season of love, with the birth of Christ as the essence of the celebration, stressing that Christians must reflect this message by showing love to others and living in peace in line with the teachings of Jesus Christ.

He also counselled residents of the state to remain vigilant during the Yuletide, noting that security is a shared responsibility between the government and the people.

The governor urged citizens to report suspicious movements and activities to security agencies through the Oyo State Citizen Emergency Number, 615, reiterating that the principle of “if you see something, say something” remains in force.

He said: “This is to wish our Christian brethren and, indeed, all residents of Oyo State and Nigeria a Merry Christmas.

“Christmas, as we all know, symbolises love as exemplified by the miraculous but humble birth of the Lord Jesus Christ. Thus, we must live the message and the essence of the festival.

“Let me also use the opportunity to charge residents of the state to be vigilant and observant as they go about merrying. As a government, we have been up to the task in terms of securing the state, but there is still a role for residents to play. This is why we always say that if you see something, say something, and your government will do something.

“The Oyo State Citizen Emergency Number 615 is active. Please call to report any emergency or suspicion of criminality, and our rapid response system will be activated to bring the situation under check.

“Once again, Merry Christmas!”

News

PHOTOS: SGF George Akume Weds Ooni’s Ex-Queen

Published

2 hours ago

December 26, 2025

Editor

The Secretary to the Government of the Federation, Senator George Akume, has officially wed Queen Zaynab Ngohemba, the former wife of the Ooni of Ife, Oba Adeyeye Enitan Ogunwusi.

The announcement was made public on Friday by a facebook user and member of the Dajoh family, Abraham Double-d Dajoh, via a celebratory social media post.

He confirmed the union between the high-ranking government official and the former Olori of the Ife Kingdom.

The Dajoh family described the union as “beautiful” and “uncommon,” as they formally welcomed her into their fold in Benue State.

In a statement that quickly went viral, the Dajoh family expressed their collective joy, signalling a significant chapter for the SGF’s household.

“We, the entire Dajoh Family, happily join our daddy, uncle and brother, His Excellency, The Secretary To The Government Of The Federation, Sen. George Akume Jugu Dajoh in welcoming his new and uncommon wife, Queen Zaynab Ngohemba-George Akume Dajoh, into the Dajoh family,” the post read.

The family further extended their appreciation to the political associates and supporters of the SGF, urging them to remain steadfast in their loyalty to him as he embarks on this personal journey.

“We appreciate and thank the fans and supporters of Sen. Akume for always standing by him. We enjoin every one of you to continue to support his Excellency even in this beautiful union with Queen Zaynab,” the post further read.

Queen Zaynab, who was previously known as Olori Wuraola during her 17-month marriage to the Ooni of Ife (which ended in 2017), was ushered into her new home with deep cultural reverence.

The Dajoh family emphasised the importance of their ancestral roots in Mbakor and the wider Benue State.

“Welcome to Benue State, the Food Basket of the Nation, welcome to Mbakor, the seat of leadership of the Tiv nation and welcome to the Dajoh family, the home of your darling husband. Welcome home, Queen Zaynab,” the statement concluded.

The announcement coincided with the festive period, as the family used the opportunity to wish Nigerians a happy holiday season.

“We wish you all a happy Christmas Celebration and a Prosperous New Year,” the post read.

Akume, a former Governor of Benue State and a politician, currently serves as a key figure in the President Bola Tinubu administration.

The news of his marriage to Queen Zaynab—a prominent humanitarian and former royal—has become a major talking point across the country’s social and political circles.

Contacted on the telephone on Friday, Akume’s spokesman, Yomi Odunuga, confirmed the marriage.

He, however, said contrary to reports that the wedding was held on December 24, the marriage is over a year old.

“I can confirm the marriage. However, contrary to the rumour that the marriage was concretised in Gboko on Christmas eve when the couple appeared together at an event to celebrate Christmas, it was actually a marriage that is over a year old,” Odunuga said.