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OPINION: Oluwo Holier Than The Godless Ilorin Imam (1)

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Tunde Odesola

Clad in a silver-colour spacesuit like Neil Armstrong, the first man to set foot on the moon, I boarded my shuttle of prose – on a mission through myth and reality – to the ancient town of Ikoro-Ekiti, a lush land that existed long before western capitalist-cartographers carved territories out of ancient empires they later christened Africa; long before the white man arrived with his brutal scissors and treacherous thread to cut and suture lands, lineages and languages.

I am not terminating this journey at Ikoro-Ekiti; it is only my first port of call. Here’s the flight schedule, if you care. From Igbajo, the Land of the Brave, in Osun, I shall power my pencraft towards Ikoro-Ekiti, on a nonstop flight, before heading to Islam-dominated Ilorin, the city of Àfònjá, located in modern-day Kwara State, and then head to Iwo, the illustrious town in present-day Osun State, where the parrot sings truthful tunes on the banks of Obà River.

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Are you ready to embark on this exploration with me? Okay, if the egungun is ready, the cane is ready, too. O ya, hop on board, and let’s travel through the marrow of myth.

Once upon a time, writes Prof Wande Abimbola in his book, “Ifa Divination Poetry,” published in March 1973, a king ascended the throne of Ikoro-Ekiti. His name was Oba Onikoro Mèbí. The powerful king had many queens, among whom was a promiscuous belle, whose name was not dignified with a mention in the Ifa corpus that bears her story.

The warmth and succulence of Onikoro Mèbí’s bed notwithstanding, this beautiful queen was stoking the heat of another man’s loins. “Stolen water is sweet, and bread eaten in secret is delicious,” says King Solomon in the Book of Proverbs, chapter 7, verse 17. Onikoro’s queen and her lover got carried away by the juice of their dalliance; they ate and drank until the king caught them red-handed.

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Unlike these days, there’s a punishment for anyone caught in the trap of sacrilege, in those days. Such a culprit would be stripped, bathed in ash, bound hand and foot, and dumped by the roadside on the way to the market, for passersby to see their shame.

In ages past, palaces in Yorubaland consisted of 16 separate quarters, with the king living in the biggest and most dignified of the quarters. The king’s wife was to be given the ash treatment, but Onikoro Mèbí felt that it would belittle his esteem in the eyes of the world. So, he had his male servants strip his wife, drench her in ash, and tie her up in front of one of the apartments, figuring out which day of the week was best to behead the culprits.

In a moment of sober reflection, however, Onikoro Mèbí sent for his herbalist, Àgbìgbònìwònràn, expressing his wish to seek Ifa’s counsel on the matter at hand. Before Àgbìgbònìwònràn left home for the king’s palace, he went and consulted a group of herbalists whose tradename was Kese-Kese Baba Kàsà-Kàsà. The herbalists told him to offer a sacrifice to the gods urgently. But, Àgbìgbònìwònràn did not offer the sacrifice as charged, valuing royal summons above spiritual sacrifice. So, off to the palace, he went.

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Onikoro Mèbí unburdened his heart to Àgbìgbònìwònràn, who stared at the floor while the king talked. When the king was through, Àgbìgbònìwònràn consulted Ifa, and Ifa warned that the king should be careful with the way he handles the case of his wife, saying the king had only seen Kese-Kese, adding that Kàsà-Kàsà, the father of Kese-Kese, was coming behind. Thus, Àgbìgbònìwònràn used the wisdom in the name, Kese-Kese Baba Kàsà-Kàsà, to counsel the king.

Through the story of Onikoro Mèbí and Àgbìgbònìwònràn as enshrined in Ifa teachings, the myth of Kese-Kese baba Kàsà-Kàsà was entrenched in Yoruba worldview and subsequently became a popular proverb.

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As Ifa called for caution, Onikoro Mèbí felt ashamed to free his wife by himself, so he told Àgbìgbònìwònràn to go and untie the queen. When Àgbìgbònìwònràn got to the naked queen, their eyes locked, and he untied her hands, legs, and thighs.

While Àgbìgbònìwònràn was digging the queen’s soil to sow his wild oats, the queen burst into a shriek: “Fife ni n fe mi o, fife ni n fe mi, Àgbìgbònìwònràn ko kuku tu mi sile, fife ni n fe mi,” meaning: “He is not untying me, he is not untying me; Àgbìgbònìwònràn is making love to me, he is not untying me!”

The king heard the scream of his queen. He rushed down to the apartment and found a stripped Àgbìgbònìwònràn, his Ifa pouch, clothes and cap flung in different directions, sweating and panting. Instantly, the king unsheathed his sword, swung it, and Àgbìgbònìwònràn’s head thudded hard on the ground, blood squirting.

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The news of Àgbìgbònìwònràn’s beheading travelled like wildfire, reaching the paramount palace of the Alaafin of Oyo, whose panegyrics – Obaléyò Ajòrí, Oba Ajodo emi gbára, Oba Ajeèsé-Yokùn-Tòòtò-Léyò – resounded at home and abroad. So, the Alaafin summoned his vassal, Onikoro Mèbí, to Oyo.

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Obaléyò Ajòrí asked Onikoro Mèbí why he beheaded his babalawo. The embattled king told his side of the story, bereft of caution, patience and due process. The Alaafin gave his verdict: Onikoro Mèbí, too, must die. His head bounced on the ground like that of Àgbìgbònìwònràn.

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Now, Ilorin comes into view as I nose my spacecraft in a descent. Ilorin is a beautiful city. The touchdown will be in a few minutes. Fasten your seat belts, please. After disembarking, we shall go to Oke-Kudu, an area of Ilorin.

Factually, the Onikoro Mèbí analogy exemplifies the latest katakata between the Oluwo of Iwo, Oba Abdulrasheed Akanbi, and his longtime alfa, whose name was simply given in a viral video as the Magaji of Oke-Kudu in Ilorin.

In the ungodly video, the magaji portrays himself as the creature who controls the creator. The video provides a classic tool to atheists, who see God as a creation of Man to explain the unknown. Also, the video has the potential to drive agnostics farther away from the realm of belief. Indeed, if a little child watches the video, he is likely to come off with the notion of Allah as being a king kong, who is controlled on a keypad by the reckless.

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To start with, Magaji Oke Kudu claims he knew Akanbi when he was hustling in Canada, and that he was the one who told him to marry his first wife, when Akanbi wouldn’t stop getting into trouble. He explains that the marriage to a northern Nigerian lady produced two sons.

In a bid to show how close he was to Oluwo, the Magaji produced an alleged photocopy of the information page of Akanbi’s passport, saying the Iwo monarch had invited him to Canada long before he became king.

Sitting regally in Arabian apparel, with a ceiling-high turban, the angry magaji said that when Akanbi had a run-in with the law in Toronto, he was the one who begged Allah to make the principal witness in the case against Akanbi go mad. He said, “Akanbi was arrested for money laundering. They (police) came to his house and saw money in his house. He was set up by his girlfriend, Loranie, and was arrested. The case came up in a lower court; we begged God on his behalf, and he won. They rearrested him and took him to the central court. They retrieved the huge sum of money from him.

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“The judge asked that Loranie be produced in court to come and testify; if the lady testifies against Akanbi, he would go to jail. A lot of Nigerians abroad bag 50-year jail terms and more. He became jittery and confided in me. And I told Allah, ‘God, you’re the one who forgives; forgive me and forgive Abdulrasheed, too’.

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“So, the lady was produced in court, with both of them in separate witness boxes. The judge asked the lady if she knew Akanbi. Of course, she knows him. (Magaji waves his right hand to God in supplication.) If Akanbi appreciates what we did, he shouldn’t forget us; he shouldn’t forget Ilorin forever.

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“When the judge called on the lady to talk, she became mad instantly. May God forgive me and forgive Akanbi. She became mad! They asked her questions, but she was just tearing at her hair. The judge dismissed the case immediately.”

Magaji recounts how the Oluwo was caught and jailed in the US for criminal impersonation while on a visit, saying he (Magaji) again begged God for him (Akanbi) to regain freedom. “I saw that he had no one; that’s why I stood by him fully. I didn’t help him because of money; he had no money,” magaji said.

Though it is on record that two British tabloids, The Sun and The Mail, in 2024, revealed how Oluwo was jailed twice in the US and deported to Nigeria in 1999 for engaging in money fraud, among other crimes, I shall not dwell on his past transgressions.

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While digging in on this story, I discovered that the magaji was annoyed with the Oluwo because of the shoddy treatment the king allegedly meted out to him some time ago. Specifically, the man, who calls himself an imam, said he was chased out of Iwo palace by 12:30 a.m., when he was on a visit to the palace, stressing that he had to go and sleep in a mosque till daybreak. Magaji called on Akanbi to return the Toyota Camry, aka Muscle, which he claimed he had given to him.

By coming to the public with the news of the false and ungodly help he rendered to the Akanbi, the magaji was going to kill two birds with one stone. He aims to display the authenticity of his brutal powers so that ignoramuses could flock to him, seeking protection, ritual money, etc. He also wants to get even with Akanbi for turning his back on him.

The magaji, whose video I watched, appears to be over 50; a fool at 40 is a fool forever, goes a popular Nigerian saying. It is baffling that an imam, who has a congregation and who teaches people, doesn’t know that anyone who holds the tiger by the tail ends up in its belly.

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To be continued

Email: tundeodes2003@yahoo.com

Facebook: @Tunde Odesola

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[OPINION] Siyan Oyeweso: Lessons In Virtue And Vanity

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Tunde Odesola

H-o-r-r-o-r!? The lamp has gone out in the ancestral grove. Frightening darkness reigns. I step inside the grove, I grope on staggering steps. The gourd is broken. I saw its shattered pieces. I stagger. I can feel the wet wood, torn drum, snapped beads, burning ice, soundless speech, blind sight, lifeless breath, static motion and cold fire. I call out to the deep, but the deep does not call back. The deep is silent. The deep has become a mound. The light has gone out in the grove. Everything is cold.

Don’t our ancestors say if the load refuses to stay on the ground and rejects being hung, there’s yet a place to place it? I refuse to bury. I will perform the rites and turn back the hands of time. I beseech thee, owners of the land, heed my pleading just this once, because when the dead is invoked in the street, it is the living that answers (Ti a ba pe oku ni popo, alaye lo n dahun). Abdulgafar Siyan omo Oyeweso ooooo! Please, answer me, hearken to my chant and heed my plea. Come! Cone back, please! It is me, your little aburo, Tunde, that is calling. It is I, Odesola, your disciple.

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Baba Ibeta, I refuse to refer to you in the past tense. Prof, please, I need you to do just one thing for me, real quick. I need you to remember our discussions before sickness struck. Remember our discussions when sickness struck. The one million naira you gave me on your sickbed lies doggo in my account, untouched. You said I should use it for the publication of a full-page colour advert in PUNCH for Prof Olu Aina, who is billed to bag an honorary doctorate from the Obafemi Awolowo University, Ile-Ife, the prestigious citadel of learning, which you oversee as the Pro-Chancellor and Chairman of Council. From the one million naira, you said I should place radio advertisements to announce the degree to be bestowed on the emeritus Professor Aina, Nigeria’s pioneer and distinguished scholar of Technical and Vocational Education, on December 13, 2025. I have long finished the artwork on The PUNCH advert, which you approved. I was awaiting the radio jingle being handled by ace broadcaster, Oyesiku Adelu. Now, I shall return the N1,000,000.00 to Iya Ibeta because the bowstring has snapped, and the bow has become a mere stick. Ọsán ja, ọrún dọpa.

Bọ̀dá Gàfárù, your humanity is gripping. What manner of man, lying prostrate on a sickbed, would remember to honour the living with his own money? What manner of man, stricken by a stroke, would give out N1,000,000.00 to honour a senior academic, two months before the event was to take place? What manner of man would hover between life and death, and still bend over backwards for the living? That manner of man can only be Siyan Oyeweso. He loves his fellow men and women far more than himself.

Ẹ̀gbọ́n mí àtàtà, I weep bitter tears because I know you do not deserve to go. You do not want to embark on that returnless ‘Àrè Mabò’ journey. As your life hangs by a thread and we pray for your recovery, you said you would be grateful if the Almighty Allah gave you a second chance. You express the desire to write a book, “Siyan Oyeweso: Life After Stroke.” Also, you hope to take delivery of one of your earliest books, “Journey From Epe: A Biography of S.L. EDU,” which is out of print, but is being reprinted. Your book on Ile-Ife and the one on Ikorodu are undergoing proofreading. It’s your dream to see them to the press. In the throes of death, you still cater for the whole family. Now, Iya Ibeta is a widow. Your two-year-old triplets are fatherless. Oh Allah, this grief is unbearable.

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I weep because I have whined with you in the days of famine and wined with you in the days of flourish. I’m with you in defeat and in victory. I witnessed the way you took defeat like a sportsman and celebrated victory with humility. I gnash because you are the ‘opomulero’ pillar behind my literary garden, even though I was never a pupil in the four walls of your classroom. I am the acolyte who sits at your feet after work.

Baba Òyé, I remember how we first met. Our first-ever meeting ended in a fight. That was at the palace of the 12th Timi Agbale of Ede, the late Oba Tijani Oladokun Ajagbe Oyewusi, the Agboran II, in the early 2000s. That fateful day, Oyeweso didn’t come to the palace to fight, nor did I, but the PUNCH spirit of fearless candour overtook me as I challenged what I saw as overpresumption.

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Oyeweso had come to address a news conference, whose exact purpose I can’t recall, but the conference was certainly in the interest of Ede, the illustrious town Oyeweso lived for. I came to the news conference as PUNCH reporter from Osogbo, the state capital. And katakátá burst when it was question time.

Then, I was new to Osun State, having just been transferred from the Lagos headquarters of PUNCH. Oyeweso had answered a couple of questions from faces familiar to him within the Osun Correspondents chapel and was in a hurry to attend another assignment on behalf of the town. I raised my hand to ask a question. Exuding confidence and convivality, Oyeweso said everything there was to know lay in the press release shared to journalists at the conference. “No more questions, please,” he said. Anger boiled inside me. Who is this palace jester, I thought.

“I can’t come all the way from Osogbo to be told not to ask questions here,” my anger boiled over. All heads turned in my direction, eyes piercing to see if there was a tag on my clothes suggesting I was a member of the union of road transport workers. “From where did this one stray?” the looks asked. But I continued, “I’m not going to write any story from this press release if you don’t answer my question!” Heads turned away from me to Oyeweso, who didn’t show he was rattled. He smiled, held the right hem of his agbada and folded it on his right shoulder. He did a similar folding to the left hem of his agbada, beaming his trademark ‘ẹ̀rù òbodò’ smile.

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Then a journalist whispered, “He is Professor Oyeweso!” “So what!?” I shot back outside the earshot of Oyeweso. “My dear brother from PUNCH newspapers,” he began, sugar in his voice, “I do not mean to evade questions, far from it. If you know me, you would know I enjoy talking. In fact, I talk for a living. But the Timi, Oba Tijani Oyewusi, has just sent me an urgent text, demanding I run an errand, and I don’t want to keep him waiting. I’ll leave my numbers with you, so you cakl and ask any question as I run the king’s errand, please.”

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That was the day our journey began. You were still a professor at Lagos State University then. This was before the Olagunsoye Oyinlola administration established the multi-campus Osun State University, and you moved back to your home state. You are the inaugural Provost, College of Humanities and Culture, UNIOSUN. Twice, you vied for the post of Vice Chancellor, UNIOSUN, and lost not for lack of competence, but to power play. The next day after each loss, you dust yourself up and trudge on as if nothing had happened.

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To understand the Oyeweso enigma, picture a vehicle shaft connecting the two opposite wheels. This is why the late Ooni of Ife, Oba Okunade Sijuwade, and the late Alaafin of Oyo, Oba Lamidi Adeyemi, opened their palace doors to his erudition even though both monarchs hardly saw eye to eye on many issues. Baba Iremide’s charm infects the political board. This is why he was embraced by both Governor Oyinlola and Rauf Aregbesola, two gladiators from different political camps. Despite being from Ede, the hometown of the popular Adeleke family, Baba Adekunle stayed true to his political ideals, pitching his tent with the BATified All Progressives Congress. Their differing political alignments notwithstanding, Oyeweso did not spoil Ede, his hometown, because he was going to Ẹ̀dẹ̀, the hallway. This is why the Adeleke family maintained the communal bond by supporting him on his sickbed. Minister of Marine and Blue Economy, Alhaji Adegboyega Oyetola, supported Oyeweso before and during the sickness. In fact, it was Oyetola, aka Baba Jeje, who recommended Oyeweso for the post of Pro-Chancellor and Chairman of Council, Obafemi Awolowo University, Ile-Ife.

Your uncommon equanimity is the reason why I gave you my support when you expressed the desire to vie for the House of Representatives ticket in Ede-North-Ede-South-Egbdore-Ejigbo federal constituency. When that also fell through, I became a thorn in the flesh of Oyetola, whom I called morning, day and night, urging him to reward Oyeweso with a position. One day at a public function, an exasperated Oyetola saw Oyeweso and said, “Prof, tell Tunde Odesola to unclasp his fingernails on my neck o. I have told him repeatedly that you shall get an appointment, but he won’t leave me alone. Ha!” Shortly after the encounter, Oyeweso called me, and said, “Tunde,” I answered, “Sir!” Oyewso said, “Please, unclasp your fingernails on Oga’s neck o. We were at a function today, and Oga said, “So fun Tunde Odesola pe ko tu ekanna lorun mi o.” We both laughed. Aside from me pestering Oyetola, Baba Oluwasikemi would surely have a couple of other voices putting in words of recommendation on his behalf. So, his appointment was a collective victory for sagacity, hard work, resilience and vision.

Oyeweso was initially appointed Pro-Chancellor and Chairman of Council of the Federal University of Lokoja, Kogi State, before he was later announced as the Pro-Chancellor and Chairman of Council, OAU, in June last year. Therefore, it is not out of place to say that death did not allow Oyeweso to enjoy the fruit of his labour, affirming the philosophical thought that the world is a vanity fair. I do not believe in this philosophical thought; I believe Oyeweso’s life tramples vanity to affirm virtue.

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This is why Oyeweso blends perfectly into any setting – be it rural or urban, academic or marketplace. When you see him on the street, he could pass for a nobody. But when he mounts the podium, you hear an oracle of history. This virtue is what endears Oyeweso to the masses, and I suspect, it is one of the reasons why some of his colleagues despise him – they believe he mixes with every Tom, Dick and Harry. To this tribe of his colleagues, an academic should possess raised shoulders, a back haunched by the weight of poring over books, and a nose in the air.

I haven’t come out of mourning the Owa of Igbajo, Oba Adegboyega Famodun, when the Oyeweso disaster hit below the belt.

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Where will I find another soulmate? Though we were born sired by different parents in the February of different years, Oyeweso took me as his blood brother, confiding in me his innermost wishes and fears. Who will call me “Prof Tunde? Who will come to my house unannounced? Oyewso would call my wife and say, “Hello, ma; Tunde o sun ile loni o. Odo mi lo ma sun” – “Tunde is not sleeping at home today. He’s sleeping in my house.” Then we would begin the intellectual rigour of writing and editing late into the night. The Nation Correspondent, now an oba, Kabiyesi Adesoji Adeniyi, Prince Wale Olayemi, my childhood friend, Abiodun Idowu, a psychiatrist, Temitope Ajani Fasunloye, Ismaeel Uthman, among others, participated in the rigour Oyeweso took us through – analysing and discussing. We did not do this on empty stomachs. There was plenty to eat and drink. At times, when Prof eventually allows you to go home, all you want to do is just go home and sleep. At times, I ran away from him. When I ran from him, he appeared in my house or office unannounced and says, “Ha, I caught you.”

Who would host a party for my promotion? Who would host a party for my homecoming? Death has crept upon us and taken our most prized jewel away. Oyeweso. I woke up that day around 6 a.m. I checked my phone. I saw your picture on Professor Samuel Gbadebo Odewumi’s reel. I told myself, Prof Odewumi is probably celebrating your recuperation. Still in bed, I scrolled and saw a post by Saturday Tribune Editor, Lasisi Olagunju, announcing your death.

Frantically, I checked Osun WhatsApp platforms. And there I saw the news of your passing into eternity. I then noticed I had received many calls and texts. It was dawning, but I was denying. I called. I asked questions. I blamed the Nigerian healthcare system, saying Oyeweso wouldn’t have died if he lived in an advanced country. I cited the misdiagnosis of the late Mohammed Fawehinmi in Nigeria, following his auto accident. But my oga and Managing Director/Editor-in-Chief, Mr Adeyeye Joseph, reminded me that the legendary Gani Fawehinmi, Mohammed’s father, was misdiagnosed in England.

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So, I kept my mouth shut. And submitted to the will of Allah. Ina Lilah Waina Allah Rajun. Baba mi, I never thought I would ever write this about you. If tears could wake up the dead, you would be in our arms today. Orun re ire o, oko Nike.

Email: tundeodes2003@yahoo.com

Facebook: @Tunde Odesola

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Okpebholo Removes Itua As Chief Press Secretary

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Edo State Governor, Monday Okpebholo, has relieved Mr. Fred Itua of his appointment as Chief Press Secretary (CPS), and replaced him with Dr. Patrick Ebojele.

This was contained in a statement signed by Secretary to the State Government, Musa Ikhilor.

The statement, which described Dr. Ebojele as a renowned journalist, public administrator, researcher, and lecturer with an extensive and distinguished professional record in media practice, public affairs, and academia was, however, silent on the next role for Itua.

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According to the statement, Ebojele’s appointment reflected the current administration’s commitment to strengthen and deepen the communication channels between the Government and the people of Edo State, ensuring clarity, transparency, and effective dissemination of Government policies, programmes, and activities.

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The statement partly reads: “Dr. Ebojele’s journalism career spans reputable Nigerian media houses where he served as Edo/Delta Correspondent for Channels Television, as well as correspondent roles in New Nigerian Newspaper, Champion Newspaper, and Comet Newspapers.

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“He will be taking over from Mr. Fred Itua, who will, upon handover, await a new reassignment to be communicated in due course. The Government expresses appreciation to Mr. Itua for his contributions and service.”

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Full List: FG Releases Names Of 68 ambassadorial Nominees Sent To Senate For Confirmation

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President Bola Ahmed Tinubu has forwarded a list of 68 ambassadorial nominees to the Senate for approval, signalling a major reshuffle of Nigeria’s diplomatic corps.

The list, read during Thursday’s plenary by Senate President Godswill Akpabio, comprises 34 career diplomats, 31 non-career appointees, and three candidates previously cleared by the Senate Committee on Foreign Affairs. The President is seeking swift confirmation to enable Nigeria to fill several key foreign missions.

According to the letter, the appointments aim to strengthen Nigeria’s international representation and reposition its diplomatic engagements. The Senate has referred the list to the Committee on Foreign Affairs, directing it to screen the nominees and submit a report within one week.

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Among the non-career nominees are former Chief of Naval Staff and ex–Sole Administrator of Rivers State Vice Admiral Ibok-Ete Ibas (rtd.), former presidential aide Ita Enang, former Imo First Lady Chioma Ohakim, and former Minister of Interior Lt. Gen. Abdulrahman Dambazau (rtd.).

Others include former Lagos Deputy Governor Olufemi Pedro, former Edo lawmaker Abbasi Brahma, media personality Reno Omokri, Senator Jimoh Ibrahim, and former Minister Femi Fani-Kayode.

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The career nominees, representing all 36 states and the Federal Capital Territory, are serving diplomats and senior foreign service officers recommended for ambassadorial postings.

The appointments follow ongoing efforts by the Federal Government to bolster Nigeria’s diplomatic presence globally and ensure representation in critical foreign missions.

The full list, as transmitted by the President, includes nominees for all states, with details of career and non-career appointments as well as the three candidates cleared earlier by the Senate Committee.

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CAREER AMBASSADORS (34)

1. Abia – Mwaobiola Ezeuwo Chukwuemeka

2. Adamawa – Maimuna Ibrahim

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3. Anambra – Enpeji Monica Okochukwu

4. Bauchi – Mohammed Mahmoud Lele

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5. Bayelsa – Endoni Sindup

6. Borno – Ahmed Mohammed Monguno

7. Cross River – Jen Adams Ni Okun Michael

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8. Delta – Clark Omeru Alexandra

9. Ebonyi – Chima J. Leoma Davies

10. Edo – Oduma Yvonne Ehinose

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11. Edo – Wasa Shogun Ige

12. Ekiti – Adeyemi Adebayo Emmanuel

13. Enugu – Onaga Ogechukwu Kingsley

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14. Jigawa – Magaji Umar

15. Kaduna – Mohammed Saidu Dahiru

16. Kano – Abdul Salam Abus Zayat

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17. Katsina – Ambassador Shehu

18. Katsina – Aminu Nasu

19. Kebbi – Abubakar Musa Musa

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20. Kebbi – Haidara Mohammed Idris

READ ALSO:Tinubu Submits Fresh Ambassadorial List To Senate, Ibas, Dambazau Make Cut

21. Kogi – Bako Adamu Umar

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22. Kwara – Sulu Gambari

23. Lagos – Romata Mohammed Omobolanle

24. Nasarawa – Shaga John Shama

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25. Niger – Salau Hamza Mohammed

26. Niger – Ibrahim Dan Lamy

27. Ogun – Adjola Ibrahim Mopolola

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28. Ondo – Ruben Abimbola Samuel

29. Osun – Akonde Wahab Adekola

30. Oyo – Ariwani Adedokun Esther

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31. Plateau – Gedagi Joseph John

32. Rivers – Luther Obomode Ayokatata
33. Taraba – Danladi Yakubu Yaku
34. Zamfara – Bidu Dogondagi

NON-CAREER AMBASSADORS (31)

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1. Dr. Victor Okezie Ikpeazu (Abia)

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2. Barr. Ogbonnaya Kalu (Abia)

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3. Senator Grace Bent (Adamawa)

4. Senator Ita Enang (Akwa Ibom)

5. Nkechi Linda Okocha (Anambra)

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6. Mahmoud Yakubu (Bauchi)

7. Philip K. Ikurusi (Bayelsa)

8. Paul Olga Adiku (Benue)

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9. Vice Admiral Ibok-Ette Ibas (rtd.) – Cross River

10. Reno Omokri (Delta)

11. Abbasi Brahma (Edo)

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12. Erelu Angela Adebayo (Ekiti)

13. Barr. Olumilua Oluwayemika (Ekiti)

14. Rt. Hon. Ifeanyi Ugwanyi (Enugu)

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15. Chioma Ohakim (Imo)

16. Lt. Gen. Abdulrahman Dambazau (rtd.) – Kano

17. Tasiu Musa Maigari (Katsina)

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18. Abubakar Sanusi Aliu (Kogi)

19. Olufemi Pedro (Lagos)

20. Barr. Mohammed Obanduma Aliu (Nasarawa)

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21. Senator Jimoh Ibrahim (Ondo)

22. Ambassador Joseph Yusuf Shara’aji (Ondo

23. Femi Fani-Kayode (Osun)

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24. Ajimobi Fatima Florence (Oyo)

25. Lola Akande (Oyo)

26. Yakubu N. Gambo (Plateau)

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27. Senator Prof. Nora Ladi Daduut (Plateau)

28. Onweze Chukwudi (Rivers)

29. Dr. Kulu Haruna Abubakar (Sokoto)

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30. Rt. Hon. Jerry Samuel Manwe (Taraba)

31. Adamu Garba Tarba-Nagri (Yobe)

FIRST BATCH CLEARED BY SENATE COMMITTEE (3)

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1. Ayodele Oke – Oyo

2. Amin Mohammed Dalhatu – Jigawa

3. Retired Colonel Lateef Kayode Are – Ogun

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