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OPINION: One Kano, Two Emirs

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By Suyi Ayodele 

There can be only one Oba (king) in a palace. That was how our forebears arranged our traditional settings. The saying in Yoruba that Oba kìí pé méjì láàfin, sùgbón ìjòyè lè pé méfà láàfin (there can be no two kings in a palace but there can be six chiefs), underscores the wisdom of our forebears. Modernity has since changed that. The Nigerian political class has further bastardised the setting. Nowadays, kings sleep as kings and wake up as commoners. Palaces used to be sacred in the days of our fathers. They are no more today! Nothing is sacrosanct anymore in our palaces. History has it that the first time an Oòni of Ife travelled out of his palace, all other obas in Yorubaland vacated their thrones until the Oòni returned. That is our culture; that is our tradition. Nowadays, kings travel from their domains to attend birthday gigs and other ludicrous social gatherings!

Today, our Obas, Emirs and Obis are all over the place chasing contracts and seeking favours from politicians. Monarchs wait for hours in the reception areas just to see common commissioners. Many wait at Government Houses endlessly to book appointments with the almighty governors. From the North to the South, East to West, occupants of our traditional stools are appointees of governors and influential politicians. Many monarchs who are without blue blood got to the thrones because they belong to the right political camp. A large number of them bought their ways to the palaces with good money. We have lost it with our traditional stools, and we may not get it right again; at least, not in this generation!

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Kano has been in the news in the last five days. There are two Emirs of Kano in that ancient city now. The two occupy the section of the palace they could grab before the other came. And they did that at the dead of the night. In my place, a man does not enter his house through the window. Emirs of Kano are entering their palaces through the windows, and in the dead of the night. The night is reserved for thieves, the wicked ones and Our Mothers. But Royals now choose the stillness of the night to climb their forebears’ thrones! Kano will never be the same again. This is not a curse, but the reality of the situation now in that commercial city. We have our politicians to thank for that. When a town changes monarchs the way a nursing mother changes diapers, the town cannot be the same again. We have histories to back up this assertion.

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One day in August 1967, Oba Muhamadu Olanipekun, the Zaki of Arigidi Akoko, Ondo State, woke up to a huge noise by his palace. He quickly dressed up. So did his Olori. One of the palace guards rushed into the inner chamber to inform Kabiyesi about the noise. A huge crowd had gathered to attack the palace. That was the second of such in three months; the May 1967 rebellion having been successfully repelled. Zaki was enraged. He went to the inner chamber and came out holding the powers Arigidi gave to him when he was enthroned. A man dies but once. Kabiyesi would not be disgraced twice by the same people. Enough is enough! But the Olori had a different idea. She went on her knees, chanting Kabiyesi’s praise names. She told the Oba the enormous powers he was holding. She affirmed the potency of the wand in the king’s hands. She said Kabiyesi could destroy the entire people if he wished. That was why he was their Zaki. Then she added a caveat. If Kabiyesi used the power he was holding, he would be like the fabled hunter, who killed an elephant with his fila (cap). She told Kabiyesi the wise saying of the elders: ojó kan ni òkìkí ode a fi fìlà p’erin (the fame of the hunter who kills an elephant with his cap lasts but one day). She besought Kabiyesi to leave the palace.

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She assured His Majesty that in years to come, the same people would come begging him to come back to the throne. Reason prevailed. Kabiyesi went back to the inner recesses of his ancestors to break kola nuts. Olori went outside to meet the people. She begged that the Zaki should be allowed to leave the palace in peace. The people agreed. Kabiyesi and his household departed. A few loyalists from Imo and Agbaluku Quarters of the town joined those from Arigidi Oja Quarters (royal family) to follow Zaki Olanipekun out of town. The mob set the palace ablaze! All attempts to install a new Zaki from outside the Arigidi Oja quarters were unsuccessful. The town drifted. Development became stalled and stunted. Twenty-five years later, the elders of Arigidi Akoko came together. They needed development in the town. But first, the injustice of the past must be corrected. They sent for Zaki Muhamadu Olanipekun. They begged for forgiveness. In 1992, just as his Olori predicted 25 years earlier, the Arigidi people brought back their Zaki to the throne. A visit to Arigidi Akoko today shows that a town can only develop when there is peace.

Ooni Ogboru was the forebear of the Giesi ruling house of Ile-Ife. He was on the throne for over 70 years, according to history. His chiefs got pissed off because he had stayed too long on the throne. They wanted fresh blood. So, they conspired and got Ooni Ogboru dethroned. They did that by asking the old monarch to come to Atiba Square to see an object. As soon as the Ooni got to the square, they shut the palace doors against him. The old monarch knew that there would be repercussions for the treachery. He did not fight. Rather, he relocated to a place known as Ife-Odan, and he settled down with his family members and loyal subjects who followed him. Rejoicing that they had gotten rid of the old monarch, the chiefs appointed a new Ooni. But calamity struck, not once, multiple times! In six months, six different Oonis, or Ooni designates died! Nobody knew what killed them. Emissaries were sent to Kabiyesi, Ooni Ogboru to come back to the throne. The old man refused. Instead, he sent his son, Giesi to be the next Ooni. That was when the town began to enjoy stability.

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Before Ooni Ogboru, there was Alaafin of Oyo, Alaafin Ajuan or Ajaka, who was also dethroned. The people accused him of being too peaceful. They needed an Oba who would be a warmonger. They chased Alafin Ajaka out and banished him to Igbodo. Sango, his younger brother, was installed as Alaafin. And for seven years, Alaafin Sango showed the people what is known in the street parlance as shege. For the seven years he was on the throne, the entire Oyo Kingdom fought battles upon battles. The oba was too restless. At his death, Sango was deified, till date. The people then made a comparison. They knew the peaceful era of Ajaka was more desirable. So, they sent for him and crowned him Alaafin for the second time. But then, Ajaka had become a changed man. According to The Rev. Samuel Johnson’s account of the second reign of Ajaka, the Alaafin waged about 1,060 wars! (See The History of the Yorubas, page 175-183).

One of the ‘current’ Emirs of Kano, Sanusi Lamido Sanusi II, also known as Muhammadu Sanusi II or Khalifa Sanusi II, became the Emir of Kano on June 8, 2014. He succeeded his late great-uncle, Ado Bayero. Due to his inability to control his tongue; as he carried on the way he was when he was the Governor, Central Bank of Nigeria (CBN), the government of Abdullahi Umar Ganduje dethroned him on March 9, 2020. His cousin, Aminu Ado Bayero, was enthroned in his stead. The dethronement of Sanusi Lamido Sanusi II followed that of his grandfather, Mohammadu Sanusi I, who was deposed in 1963, having reigned as the Emir of Kano for just nine years. The beneficiary of that deposition was Sanusi I’s brother, Ado Bayero. It was therefore not shocking, when upon the dethronement of Sanusi Lamido Sanusi II in 2020, his nephew, Aminu Ado Bayero, was appointed the Emir. In Kano, it has always been the case of Gambari pa Fulani, ko lejo ninu (when a Hausa man kills a Fulani man, there is no case).

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Ever since the June 9, 2020, removal of Sanusi Lamido Sanusi II as the Emir of Kano, the city has been on the edge. A section of the city loyal to the deposed emir never left anyone in doubt that it would do anything possible to bring back the former CBN governor to the throne. The opportunity came when in the 2023 governorship election in the state, Ganduje could not win the state for his All Progressives Congress (APC), and the state slipped into the hands of Ganduje’s estranged godfather, Rabiu Kwankwanso’s New Nigeria People’s Party (NNPP), and Abba Kabir Yusuf became the governor. From May 29, 2023, the new governor, Yusuf, has dedicated his energy and state resources to undoing everything Ganduje did in his eight years. One of such was the last Friday event when the governor signed the bill passed by the Kano State House of Assembly, abolishing the five new emirates Ganduje created in 2020, into law. By that singular act, Aminu Ado Bayero ceased to be the Emir of Kano and Sanusi Lamido Sanusi II, who was dethroned as the 14th Emir of Kano, was returned as the 16th Emir of Kano. Since Friday, May 24, 2024, till date, Kano has been on edge. Ado Bayero, obviously backed by shielded federal power, also returned to Kano as the Emir. In Kano today, while Sanusi Lamido Sanusi II occupies the main palace in the city (Gidan Rumfa Palace), Bayero occupies the Nasarawa Palace in the same city! The question to ask is: who is the authentic Emir of Kano?

While the next few months would, no doubt, witness a lot of legal fireworks in Kano and other courts across the northern state, one thing that is certain is that wherever the pendulum swings, the Kano throne has lost its virginity! The sacredness of that throne is lost, I daresay, forever. I do not know why Sanusi Lamido Sanusi, who accepted his dethronement in 2020 with equanimity, fought behind the scenes to come back. I equally wouldn’t know why Aminu Ado Bayero would abandon the doctrine of his faith that Allah gives, and Allah takes, to want to do a fight-to-finish in this matter. All that my mind tells me is that there is something enticing about the Kano throne that the royals are not telling us. Why are royals not behaving as nobles again? Wherever Ganduje is today, I need someone to tell him that the legs of the corpse he buried four years ago are sticking out of the grave!

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Christmas: FRSC Deploys 452 Personnel, 12 Patrol Vehicles In Bauchi

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The Federal Road Safety Corps (FRSC), in Bauchi state says it has deployed 452 personnel to ensure free flow of traffic in the 2025 Christmas celebration taking place on Thursday.

Mr Apaji Boyi, the Sector Commander, FRSC, disclosed this in an interview with newsmen in Bauchi on Tuesday.

Boyi further explained that in order to ensure effective coverage and instant responses to any form of road traffic issues as well as a hitch-free celebration, the command also deployed 12 patrol vehicles.

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The Sector Commander added that five ambulances and one tow truck were also deployed to that effect.

READ ALSO: Christmas: NSCDC Deploys 1,100 Personnel As Police Assure Adequate Security In Bauchi

“It’s an annual event and we are well prepared. We have deployed about 452 personnel and 12 patrol vehicles with five ambulances and one tow truck.

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“We are quite conscious of the volume of traffic that will be coming into Bauchi and in view of that, we are well prepared. We have deployed both personnel and logistics and presently we are concentrating on the entrances to the state.

“This is because people will be coming in from all the nooks and crannies of the state and patrol operation is ongoing to ensure safe movement of all the participants to the city,” said the commander.

He said that the corp would maintain traffic control and free flow of movement would be guaranteed.

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Boyi however, called on all the people to avoid speeding, overloading of passengers and goods as well as adhere strictly to all the traffic rules and regulations.

They should have it at the back of their minds that it is only the living that celebrate.

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“We are praying that by next year, we shall all be alive to also celebrate the Christmas,” said the FRSC boss.

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Christmas: NSCDC Deploys 1,100 Personnel As Police Assure Adequate Security In Bauchi

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The Nigeria Security and Civil Defence Corps (NSCDC) has deployed 1,100 personnel to ensure safety and security of lives and property during Yuletide season.

This is contained in a statement by Saminu Yusuf, the NSCDC Public Relations Officer and made available to newsmen in Bauchi on Tuesday.

According to him, the deployment included both covert and overt operations, joint patrol of flash points areas across the state, protection of critical national assets and infrastructure as well as worship centres, parks, eateries, banks, and hotels.

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He further added that the Commandant charged all Area Commanders, Divisional Officers and men of the command to be diligent, focused, honest in carrying out their duties and also to intensify patrols, dominate public spaces, and remain proactive and vigilant before, during, and after the Christmas.

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The Commandant also advised the good people of the state not to engage themselves in activities that may lead to breach of security during the festive period but whenever they see something or any suspicious movement around them, they should report to any NSCDC,” he said.

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Similarly, Omolori Aliyu, the Commissioner of Police in the state also reassured the public of adequate security to ensure peaceful and hitch-free celebrations throughout the festive periods.

This is contained in a statement by Nafiu Habib, the Police Public Relations Officer (PPRO) and made available to newsmen in the state on Tuesday.

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According to the statement, the Commissioner of Police in the state charged all Area Commanders, Divisional Police Officers (DPOs) and Tactical Commanders to intensify patrols, dominate public spaces, and remain proactive and vigilant before, during, and after the Christmas and New Year procession.

The Commissioner of Police enjoins members of the public to remain security conscious and promptly report any suspicious activities within their neighborhoods to the nearest police station, as communities remain the best focal to effective policing.

“If you see something, say something,” read the statement in part.

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OPINION: The Day Friendship Died

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By Israel Adebiyi

There is a peculiar kind of pain that comes when two people who once spoke in whispers begin to shout at each other in the marketplace. It is not just the quarrel that hurts. It is the knowledge that both parties know where the bodies are buried. In our clime, we are often warned about who to trust with secrets. Journalists are frequently accused, unfairly, of being incapable of discretion. Even clergymen are sometimes mentioned in hushed tones. Yet experience has shown that the most dangerous custodians of secrets are politicians. When political love turns sour, confidentiality dies first.

Politics has a way of turning men into archivists of one another’s sins. When alliances are strong, secrets are locked away like family heirlooms. When alliances break, those same secrets are dragged into the sun and weaponised. It is why Nigerian politics often feels less like a contest of ideas and more like a theatre of betrayals. The louder the quarrel, the deeper the intimacy that once existed.

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The widening gulf between former Rivers State governor and now Minister of the Federal Capital Territory, Nyesom Wike, and Oyo State Governor Seyi Makinde belongs squarely in this tradition. Their falling out is not just another political disagreement. It is the unravelling of a friendship forged in the heat of opposition politics and sustained by mutual suspicion of a party they once believed had lost its moral compass. Today, that friendship lies in ruins, and the Peoples Democratic Party wanders like an orphan unsure of who will lead it home.

Not too long ago, Wike and Makinde spoke the same political language. They were comrades in rebellion, leaders of the G5 governors who openly defied their party’s presidential candidate in 2023. Together with Samuel Ortom, Ifeanyi Ugwuanyi and Okezie Ikpeazu, they insisted that the PDP had violated its own sense of balance and fairness. They framed their revolt as a moral stand, not personal ambition. In that season, Makinde was often the quieter, more measured voice, while Wike was the thunder that shook the room. But thunder and silence were working toward the same end.

What held them together was not affection but necessity. Politics has always been a marriage of convenience, and like many such unions, it thrives only while interests align. The cracks between Wike and Makinde began to show once the election dust settled and the G5 project lost its urgency. With Atiku Abubakar defeated and Bola Tinubu installed as president, the question became what next. That was where the paths diverged.

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Makinde remained in the PDP, speaking the language of reform, independence and internal rebirth. Wike, on the other hand, crossed the aisle, accepted a powerful ministerial role, and began to speak with the confidence of a man who believes he has finally found a system that appreciates his political weight. In itself, that choice was not the problem. Nigerian politics is littered with ideological migrations. The problem was the loose tongue that followed.

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In a recent disclosure, Makinde lifted the curtain on a high level meeting involving President Tinubu, Wike, the President’s Chief of Staff, Femi Gbajabiamila, and other officials. According to the Oyo governor, the moment that meeting turned from routine to revealing was when Wike reportedly pledged to hold the PDP for Tinubu ahead of the 2027 elections. It was not just the audacity of the statement that stunned Makinde. It was the silence that followed. The president, Makinde said, did not ask for such loyalty, nor did he encourage it.

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In that moment, the illusion of shared purpose collapsed. Makinde made it clear that while he respected Wike’s personal political choices, he could not be part of any arrangement that reduced the PDP to a pawn in another party’s chess game. For him, that was a line that could not be crossed. It was not merely about party loyalty. It was about the survival of democratic competition itself.

Given his political temperament, Wike is unlikely to take kindly to the public airing of private conversations. A forceful response, complete with his own version of events and pointed questions about Makinde’s sincerity and political courage, should be expected. What this kind of exchange usually produces is a familiar pattern: accusations, counter-accusations, selective memory and moral grandstanding, each man speaking with the confidence of someone who knows the other too well.

This is how political betrayals often unfold. The elders say that when two brothers fight, strangers are invited to count their teeth. In exposing one another, Wike and Makinde have not only diminished themselves but also further weakened a party already struggling for relevance. The PDP today feels like a house where the elders are busy quarrelling while the roof leaks.

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The tragedy is not just that these men cannot reconcile. It is that they no longer seem interested in trying. Politics has taught them that public disagreement attracts attention, sympathy and leverage. Silence is no longer a virtue. The louder the fight, the stronger the signal to allies and adversaries alike. In this climate, restraint is mistaken for weakness.

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We have seen this script before. In Edo State, the once unbreakable bond between Adams Oshiomhole and Godwin Obaseki collapsed in spectacular fashion. What followed was not a debate over policy or governance philosophy but a parade of allegations and counter allegations. Oshiomhole turned on Obaseki with a ferocity that shocked even seasoned observers. His wife was dragged into the mud, personal matters were weaponised, and the private became brutally public. It was a masterclass in political scorched earth tactics.

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What that episode revealed, and what the Wike Makinde saga confirms, is how casually Nigerian politicians treat secrets once loyalty expires. Words are spoken without restraint, meetings are narrated selectively, and private pledges are denied or exaggerated depending on convenience. In such an environment, trust becomes a scarce commodity. Today’s ally is tomorrow’s accuser.

For the PDP, the consequences are dire. A party that once bestrode the political landscape like a colossus now looks disoriented. Its leading figures speak in different tongues. Some flirt openly with the ruling party. Others preach resistance without offering a roadmap. The internal contradictions are no longer hidden. They are debated openly by men who once pretended unity.

An orphaned party is a dangerous thing. Without clear leadership or shared vision, it becomes vulnerable to infiltration, manipulation and irrelevance. The PDP’s inability to manage internal dissent has left it exposed. Wike’s proximity to power and Makinde’s insistence on independence represent two competing instincts within the party. Neither seems willing to yield.

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There is an old saying that when the drumbeat changes, the dancer must adjust his steps. The PDP’s problem is that its drummers are beating different rhythms. Some want accommodation. Others want confrontation. Without consensus, the party risks becoming a footnote in future elections, remembered more for its internal quarrels than its contributions to democracy.

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The personal feud between Wike and Makinde matters because it symbolises this broader crisis. Their words carry weight. Their actions send signals. When they speak loosely, they embolden others to do the same. When they expose private conversations, they normalise betrayal as political strategy.

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Yet, one is tempted to ask whether reconciliation is still possible. History suggests that political enemies can become allies again when interests realign. Today’s betrayal can become tomorrow’s handshake. But trust, once broken, is not easily repaired. The crack in the mirror remains even after it is glued.

Perhaps the lesson here is not about who is right or wrong but about the cost of unguarded alliances. The elders also say that a friend who knows your weakness holds your destiny in his hands. Nigerian politicians have mastered the art of intimacy without loyalty. They embrace quickly and separate violently.

As the nation watches this latest drama unfold, there is entertainment, yes, but also exhaustion. Nigerians are tired of politics as personal warfare. They yearn for substance, for ideas, for leadership that rises above vendetta. Every public spat chips away at public confidence.

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The PDP still has a choice. It can continue down this path of mutual destruction, or it can find a way to impose discipline, restore trust and redefine purpose. Whether Wike and Makinde will be part of that rebirth remains uncertain. What is clear is that their feud has already done damage.

In the end, betrayal is not always about knives in the back. Sometimes it is about words spoken too freely, secrets shared too carelessly, and bridges burned too eagerly. When former friends become public enemies, everyone loses. And when a party loses its compass, it wanders until something stronger replaces it.

For now, the PDP wanders. Its loudest sons are talking past each other, not to each other. The marketplace is noisy, the whispers are gone, and the secrets are out. Whether wisdom will return before it is too late is a question only time can answer.

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