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OPINION: Pastor Adeboye And King-size Destinies

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By Lasisi Olagunju

Ahmadu Rabah was 28 years old in 1938 when he made a very strong bid for the Sultanate of Sokoto. He lost the throne to Alhaji Siddiq Abubakar, a man who was not even on the list of three submitted to the British Resident. Fatalists would say that was destiny at work. Ahmadu Rabah later became known as Sir Ahmadu Bello, the Sardauna of Sokoto and Premier of Nigeria’s Northern region. But he was still not content with all the political power he had over the Sultan and the entire sultanate; he wanted that throne. At the very height of his political glory, he said very clearly that he would be pleased to take the post of Sultan of Sokoto if the position became open. Sultan Abubakar III was quoted, famously, as saying, repeatedly, that “the Sardauna is waiting for me to die.” But it didn’t happen; destiny intervened on January 15, 1966. Sultan Abubakar III went on to reign in admirable peace for 50 years. Ahmadu Bello’s biographer, John N. Paden, wrote in 1986 that “if the Sardauna had become Sultan…he might have tried to set up the Sultan of Sokoto as Head of State of Nigeria…” I am sure Nigeria would have taken care of that ambition if he had tried it. But, another scholar, Jonathan T. Reynolds, stretched this further in 1997 with a more thinkable possibility: “It may well be that the Sardauna hoped to reintegrate political and religious authority in the north with himself as both Sultan and premier.”

There are lessons in the Sardauna story for all stool contenders. I recommend his biography, ‘Ahmadu Bello, Sardauna of Sokoto: Values and Leadership in Nigeria’ by John Paden. You may read from page 108 to 128 and also page 215.

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For princes, kingship is sweet and nothing compares to sitting on the throne, whatever the sacrifice. And, they can be resolute in pursuing their ambition even when the chances of success are very slim. Those who succeed in having the crown credit their destiny and thank their stars. Those who fail rarely agree that it is not their destiny to be king. So, they fight on, forever in the air, on the land and under the sea – until fate says the final yes or no.

Christians see themselves as persons of destiny; people fated to be saved. Today is Christmas, their day. About a week before today, at the Beulah Baptist Conference Centre, Ogbomoso, Oyo State, an interdenominational thanksgiving service was held for the new Soun of Ogbomoso, Oba Afolabi ‘Ghandi’ Olaoye. At the event, the General Overseer of the Redeemed Christian Church of God (RCCG), highly respected Pastor Enoch Adeboye, said the new Soun was destined from the womb to be oba. In an apparent response to persons who wondered why the General Overseer encouraged a pentecostal pastor to plunge head-long into a cavernous cultural grove, Pastor Adeboye declared: “To my critics, if I said no and God said yes, whose word is the final? God, of course. So, I cannot stop him because Pastor Ghandi Olaoye was destined to be a king even before he was born; and thank God, it is coming to fruition.” Olaoye was a senior pastor in RCCG before his selection as the 21st Soun.

FROM THE AUTHOR: Shettima, Kokori: ‘Nigeria Go Better’ [OPINION]

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There are issues around the kingship of the new king. Some use his faith to query his presence in the secluded presence of the ancestors. Really, what would drive a born-again Christian pastor to sit on a stool sanctified with the spirits of the ancestors? Such posers are not without some validity: a pastor sitting on the throne of his fathers means drinking from the same vessel with the undead, undying past. Why would a pastor mix his holy communion with the quaint brew of the ancient? But, people who made this query are not looking at the ‘undue’ influence of destiny in the affairs of men. We are each born to play specific roles in our allotted space. Whatever that role is, we know not; we only work and wish and wait for its manifestation.

Every era has had to grapple with the complexities of fate. Every race and creed has something to say about it – unalterable, unstoppable. We call it Àyànmó in Yoruba land with orí (head) as the propeller. We have Àkúnlèyàn- the life we chose while kneeling before our Creator. We have other terms, one of them is kadara, a word we borrowed from the Arabic Qadar. The Romans had Parcae, drivers and directors of destiny; the Greek had the Moirai, deities of fate, sharers and allotters of portions; spinners of the thread of life, personification of man’s inescapable destiny. Classical poet, Homer (8th century BC), wrote in the Iliad about fate’s unchallengeable properties: “…No man will hurl me down to death against my fate. And fate? No one alive has ever escaped it, neither brave man nor coward, I tell you – it’s born with us the day that we are born.” You will read something almost like this in the Christian Bible which came hundreds of years after the Iliad: “…whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. What shall we then say to these things? If God be for us, who can be against us?” That is from the book of Romans. And, in Proverbs 16:9, it is said that: “In their hearts, humans plan their course, but the Lord establishes their steps.” And, my Muslim brothers and sisters know that God “created everything according to a measure of destiny” (Quran, 54:9); they also know and fear that “…when Allah intends for a people ill, there is no repelling it…”(Quran 13 verse 11). It was a situation like this that held the steady hand of the famous poet, James Shirley (1596-1666), and made him write: “There is no armour against Fate.” It was the same that made Plato say that “no one can escape his destiny.”

Oba Olaoye’s longstanding friend and fate mate, cerebral Oba Adedokun Abolarin, the Orangun of Oke Ila, disclosed last week that the new Soun once scoffed at the idea of him ever contesting to be king. But, the French have a proverb: “One meets his destiny often in the road he takes to avoid it.” The faster we run from fate, the quicker it overtakes us. Yet, there are critical views like that of Henry Miller, an American writer who lived between 1891 and 1980. Miller believes that “destiny is what you are supposed to do in life. Fate is what kicks you in the ass to make you do it.” That debate oscillating between fate and free will has raged throughout history. It is still on although Jay Livingston and Ray Evans’ Qué será, será remains forever sweet in our ears.

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FROM THE AUTHOR: OPINION: Oba Of Benin, Ancestors And Lagos

Are we truly helpless “grasshoppers in the hands of wanton boys” or we are gallant masters of our destinies? Would Pastor Olaoye have become Oba Olaoye without strongly joining the contest for the stool? My Muslim brothers reading this will remember the first part of Quran 13 verse 11: “Indeed, Allah will not change the condition of a people until they change what is in themselves.” Olaoye’s Bible would tell him at all times to “stand at the door and knock” and be diligent enough in knocking for anyone to hear his voice and open the door. It is his standing and knocking and listening and seeing the door open that qualified him to sit on that throne (Revelation 3:20). But would that qualification alone have put the crown on his head if fate had refused to smile on him?

The new Soun was caught on camera kneeling before Pastor Adeboye, a non-king. Cultural conservationists have not stopped shouting desecration and defilement. They think the new king broke a covenant so early in his reign. They say even the pastor’s Bible frowns at acts that violate the sacred; and they think their culture and tradition are as sacred as holy writs. Temples have lost their potency and nations their verdancy because things which should not have been done were done. Bible scholar, Tova Ganzel, in 2008 wrote on ‘The Defilement and Desecration of the Temple in Ezekiel’. He thinks desecration “extends to the intolerable acts perpetrated by the people that eventually brought about the Temple’s destruction and the nation’s exile.” Ganzel’s thoughts are deep, the details you will find in the journal, Biblica, published in 2008 – Volume 89, Number 3, from page 369 to 379. There are other cases brought to our attention by other sources. Here, I lack the space to cite them. When you are made king in Yorubaland, you are banned forever from kneeling or prostrating to and before any man or woman born of woman. That is the rule and it is presumably strict. But the pentecostal king slipped. He knelt before his pastor and his pastor prayed for him holding the crowned head – another violation. Is it not in the Bible (Mathew 25:21) that the good and faithful servant gets his master’s well done because he “has been faithful over a few things” by doing what he is asked to do with tact? Ogbomoso is in Yoruba land where killing vultures is forbidden and eating vultures is forbidden. But there are still ways in which people eat taboos and wash them down with foaming palm wine. Kings kneel and prostrate before priests but they do not do it in the market place as Oba Olaoye has done. I think it was a genuine error. I believe he won’t do it again.

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Then, again, the new king was heard addressing his people in the English language. That was another error. Listeners would view their king as an elitist alien. Even when the people understand that language, they would refuse to understand its message. And every leader needs the people as the wind behind their sail. In ‘The tale of the Heike’, a Japanese masterpiece, it is said that “the sovereign is a ship, his people water. Water keeps the ship afloat; water can capsize it as well. Subjects sustain their sovereign; subjects also overthrow him.” That is why a king must literally and metaphorically speak the language of his people. Speaking in pentecostal tongues alienates leaders. Coming down to the people’s level, using their words, builds trust, fires them up and inspires them to serve their lord and master. The Yoruba have a saying for the groom who speaks to his in-laws in a language he alone understands. But I know that like other human engagements, the kingship process is work in progress; its wine gets better as it adds years. The rough edges may yet get smoothened as the journey progresses in Ogbomoso.

Because in a situation like this, it does not rain, it pours, there was another issue. At the coronation ceremony in Ogbomoso was the Ooni of Ife, Oba Enitan Ogunwusi. Some people feel the occupant of the throne of Oduduwa should not have got up to welcome Osun State governor, Ademola Adeleke, to the event. They say he should have emulated the Olu of Warri, Ogiame Atuwatse III, who sat beside the Ooni and looked unmoved by the gubernatorial entrance. I heard the critics and wondered if they knew that Adeleke was Ooni’s governor and what we run is not a monarchical democracy. And, have they asked themselves if that was how the Olu of Warri would sit if it was his Delta State governor that came before him? Can the critics check why the Olu of Warri bowed when he visited his own governor in Asaba on November 5, 2021? The photo is available online. Before our neo-Yoruba nationalists push their various obas to take on governors, they should reflect on the likely result of a head-butting contest between egg and stone. The governor is the stone, the oba the egg.

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I join in celebrating the new king in Ogbomoso. The new oba presents a promise of greatness. His education, his exposure, composure, his physique, his standing and, very importantly, the company he keeps, suggest he will be good for his people. Prayers for him should, therefore, not be left for his pastors alone. He needs the evocative support, the blessing, the gird and the guidance of the owners of the morning and of those who hold the reins of the night. I believe he is a worthy addition to a short line of oba currently leading the people’s journey back to what Ayi Kwei Armah calls ‘the way.’ If he and others do it well, we may actually see in them an alternative to our politics of pain. We may start asking forcefully: why can’t we have a very good oba, obi or emir as president or governor? Or is there anything in our constitution that says they cannot be?

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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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READ ALSO:Bauchi: Auto Crash Claimed 432, Injured 2,070 Persons In 1 Months — FRSC

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.

MORE FROM THE AUTHOR:OPINION: Wike’s Verbal Diarrhea And Military Might

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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.

MORE FROM THE AUTHOR:OPINION: Nigerian Leaders And The Tragedy Of Sudden Riches

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.

MORE FROM THE AUTHOR:The Audacity Of Hope: Super Eagles And Our Faltering Political Class

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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Human Rights Day: Stakeholders Call For More Campaigns Against GBV

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Panel of discussants at an event to commemorate the International Human Rights Day, 2025 on Wednesday called for more campaigns against Gender-Based Violence, adding that it must start from the family.

The panel of discussants drawn from religious and community leaders, security agents, members of the civil society community, chiefs, etc, made the call in Benin in an event organised by Justice Development & Peace Centre (JDPC), Benin, in collaboration with Women Aid Collective (WACOL) with the theme: Multilevel Dialogue for Men, Women, Youth and Critical Take holders on the Prevention and Response to Gender-Based Violence (GBV).

The stakeholders, who said causes of GBV are enormous, called for more enlightenment and education in the family, community and the religious circle.

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Security agents in the panel charged members of the public to report GBV cases to security agents regardless of the sex Involved, adding: “When GBV happens, it should be reported to the appropriate quarters. It doesn’t matter if the woman or the man is the victim. GBV perpetrators should not be covered up, they must be exposed. We are there to carry out the prosecution after carrying out the necessary investigation.”

READ ALSO:World Human Rights Day: CSO Tasks Govt On Protection Of Lives

Earlier in his opening remarks, Executive Director, JDPC, Rev. Fr. Benedicta Onwugbenu, lamented that (GBV) remains the most prevalent in the society yet hidden because of silence from victims.

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According to him, GBV knows no age, gender or race, adding that “It affects people of all ages, whether man or woman, boy or girl.”

It affects people from different backgrounds and communities, yet it remains hidden because of silence, stigma, and fear. Victims of GBV are suffering in silence.”

On her part, Programme Director, WACOL, Mrs. Francisca Nweke, who said “women are more affected, and that is why we are emphasising on them,” stressed “we are empowering Christian women and women leaders of culture for prevention and response to Gender-Based Violence in Nigeria through the strengthening of grassroots organisations.”

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