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OPINION: Pastor Adeboye, Owners Of Nigeria And 2025 [Monday Lines]

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By Lasisi Olagunju

If the elites of the North will not ‘give’ President Bola Tinubu a second term, who told them that the South will give power back to them in 2027? Leper losing his needle presents peculiar problems. It is not two years since power changed hands in Nigeria but the jungle is already rumbling.

Mordant cries about French bases, about federal appointments lacking symmetry, about dirty gutters and stinking swamps are all familiar tricks of snatching the forest from the current champion. The roars of ‘fairness’ are not about ‘justice’ and the people and the challenges they face. They are not about terror and error bombs; not about cheap deaths, hunger and joblessness. The goal is power with all the privileges it gives the privileged.

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But we are what Cecil Helman’s ‘Parables’ says we are: fragments under the feet of fate. Nobody, and no body, neither north nor south, owns this land. The one who created power possesses it – and that is the Creator. But, some think Nigeria and all of us can be knitted into anything that suits their fingers –all because of greed of unearned grandeur. They should look keenly at coconut: it rests on its side despite having a bottom. Why?

Those who think power is their own exclusive possession and think life cannot be lived well outside power should listen to the following parables and the story that follow them:

Long, long ago, at the beginning of time in Ile Ife, there was a very poor man who had only one he-goat as his only means of living. He-goat is called itú in Yoruba. This poor man got his daily meal through the she-goats his itú mated with. One day, he discovered to his sorrow that the goat was missing. It was stolen.

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The man searched and searched for his goat without success. The more he searched, the sadder he became because he suspected that his pricey goat may have become food in some thieving tummies. He kept searching. Then, one day, he met an old man who asked what his problem was. He told him.

The old man gave the poor man a warning that he must stop the search. Itú (he – goat) rẹ̀ sọnù, ṣùgbọ́n wọ́n kìí nílọ̀ pé kò gbọ́dọ̀ wá a. “So what do I do? I will die of hunger without that goat!” The distraught told the old man who simply gave him a metal gong – agogo ọ̀ràn – (gong of trouble) is what the old man called it.

The poor man was told to beat that gong in front of the houses of all principal kings of Yorubaland. The man set out. He went to ilé Alárá, he went to Ajerò; he was at the palace of Òràngún; he was at the Ààfin in Oyo. He went to all the 16 principal kings, the Ọlọ́jà mẹ́rẹ̀ẹ̀rindínlógún. But they all prevented him from beating the gong in front of their houses. They pleaded with him to go away with his Agogo ọ̀ràn. They offered him money, much money, and more money. The man became rich, very rich like any of the principal men of power. His status changed. He is not king but he was big enough to dine with kings. He thanked his Eleda (his Maker) for sending a worthy angel to him in the image of the old man. He also thanked his orí (his inner self) for not making of him a man who would ignore the wisdom of elders.

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Now, the men of power could ignore the poor man or get him arrested. They could even kill him for his audacity. If they killed him, who would query them? But they understood the man to be a victim of state failure; they clothed him with remedial gestures.

MORE FROM THE AUTHOR: OPINION: ‘An Enemy Of The People’ [Monday Lines]

The poor man too could ignore the old man and his counsel and remain searching for what is lost – forever. God closed his goaty door of poverty, he did not insist on opening it. Nobody owns anything; not goat; not power. The one who does not say the elder parades a smelly mouth is the one who conquers life and its difficulties. The next parable tells more of power and its powerlessness.

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Pastor Enoch Adejare Adeboye is a very deep, wise man. Recently, he gave the Soun of Ogbomoso an invaluable gift in folktale wrappers. The audio is online, viral. I did the transcription and translation:

Several years ago. There was an incident in a town called Ejigbo. It was noticed that the kings there died as soon as they ascended the throne. Then, it was the turn of a young man to be king.

His case was a very precarious one. If he became king, he would die. If he refused to be king, it would be the end of his royal lineage in that town because he was the very last prince there alive.

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One day, the young prince was going to the farm in great sorrow. Then, he bumped into an old man because he was troubled. He begged the old man for forgiveness.

“Omo aládé, kí ló dé? (Prince, what is the problem?” The old man asked him.

He told the old man his problem.

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“It is my turn to be king, but I don’t want to die.”

The old man listened to him; then told him it was a simple thing. On the day of your enthronement, tell your drummers not to repeat the beat they beat for your predecessors. They should change it. The old man told the prince what his beat should say. Between them, it was a secret.

The D-Day came. He became king. It was time for celebrations. The king came out to dance round the town. The witches of the town, devourers of the earlier kings, assembled as usual under their tree, waiting for the drumbeat.

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The old beat was:

Eléjìgbò l’ó l’Èjìgbò;

Èmi nÌkan ni mo l’Èjìgbò.

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(Eléjìgbò, the king, owns Ejigbo

I alone own Èjìgbò).

But by the time the drummers of the new king started beating the drum for him, they came with a new beat:

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Eléjìgbò l’ó l’Èjìgbò;

T’èmi tì’e l’a l’Èjìgbò.

Eléjìgbò l’ó l’Èjìgbò;

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Gbogbo wa l’a l’Èjìgbò.

(Eléjìgbò owns Èjìgbò;

You and I own Èjìgbò.

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Eléjìgbò owns Èjìgbò;

We all own Èjìgbò).

The witches exchanged glances. “This is strange! Who gave this young man this wisdom?” That was how the young king danced round the town. He was king and he was on the throne for a very long time. Q.E.D.

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MORE FROM THE AUTHOR: OPINION: Tinubu, Atiku And The Lion’s Share [Monday Lines 2]:

Great words of counsel are like rains; when they are released; they fall on more than one roof. Those nuggets from Pastor Adeboye should benefit more than the oba to whom they were directed. I take them as a sermon for all who think or take themselves to be owners of Nigeria. The words are for regions and religions; kings, principalities and presidents, and all conceited people who think the throne is for their whims to give and withdraw. I hope they know that half words are enough said to the well-bred.

Two days to the new year, I have one more word from our elders. It is a story of power and its implications.

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The sermon is from Hubert Ogunde’s 1945 play ‘Strike and Hunger’, a drama about resistance, justice, moderation and empathy in leadership. Truth, in whatever form it is couched, is bitter. Nigeria happened to Ogunde for daring to write and stage that play. He told the story several times, and each time you heard or read him, you knew that the rain of Nigeria did not start beating fairness yesterday – it started a long time ago. Ogunde recalled that experience: “After the general strike of 1945, I staged a play ‘Strike and Hunger’ which became a hit with the indigenous population while the colonial masters thought the play was inciting the people to riot. When I took the play to the Northern Region in 1946, I was arrested and prosecuted in Jos. The £200 fine imposed on me was paid by the Yoruba community in Jos, but my troupe was banned from performing in the North.” That story told by Ogunde to a news magazine in 1973 was reproduced by Bernth Lindfors, then of the University of Texas, Austin, in his ‘Ogunde on Ogunde’, published in May 1976.

Between 1944 and 1989, Hubert Ogunde wrote and staged 56 plays. I counted them and clicked those with links on ogunde museum.org. ‘Strike and Hunger’ is number nine on the list there. I transcribed and translated the lyrics and present a summary of the plot here:

‘Strike and Hunger’ starts with the king of this town, Oba Yejide, in full bloom. He receives his people’s acclamation: “Elephant who owns the forest; Buffalo that owns the savannah.” He is Oba Yejide, the king whose possessions are the sea and its rising and falling tides.

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The king replies his people’s love with lines of arrogance: “I, Yejide, great king. I snatch others’ houses and make them mine; I take others’ homes and become fat by them.” Despite all these, the king still does good; he commands respect and loyalty in all circles of the town. His people need jobs, he gives them government work to do. They sing, they dance and “rejoice in their one kobo per day job.”

Then change happens to them and the town. Inflation hits the roof; their kobo per day loses its vaiue. The people approach the Oba for help. Oba Yejide’s response to the food inflation is to establish a food market in the palace. The people are happy again. They think the market will offer goods for buyers, food for the hungry. They declare that their king owns the world; they say everyone must obey him; they sing his praise. They warn dog not to dare their leopard so that it will not wear gowns of blood.

Things soon get bad again. Hunger seizes the land. The king’s food market gets a new name. Thoroughly disappointed townspeople call it “Ojà ebi” (hunger market). The people work harder but their salaries remain the same while prices at the hunger market keep rising daily. Buyers who complain of the daily rise in the price of food items receive lashes, some get wounded. Complaint is disloyalty. Anyone who says the king is failing is made to eat his pounded yam as yam. The people turn their hunger into bursts of oxymoron: “hunger is satiation/ the world is changing.”

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Workers are downcast; Oba Yejide’s minimum wage is maximum cage. The people are trapped in his fiefdom and they complain. They are hungry; they shout the needs you shout today. Ogunde says the people sing in sorrow: “Ebi ńpa wá o, ará mi (We are hungry, my people).” Workers down tools. They continue their song of depression: “Kí l’a ó fi kóbò ojúmó se (what shall we do with a daily wage of one kobo?)”

The king ignores them; he says the people should go and manage. The people are sad and angry; they won’t stop singing songs of defiance and lamentation, and subversion: “Workers do not have money to feed/ We have no cloth, we have no dress/ we move about stark naked like monkeys/ Yet, Oba Yejide feeds well; Yejide drinks/ He forgets the day of reckoning…(Àwa òsìsé kò r’ówó jeun/Béè l’aò l’áso, béè l’aò l’éwù/ Ìhòhò l’awá ńrìn bí òbo/Oba Yéjídé ńje; Yéjídé ńmu/ Kò rántí p’ójó èsan ńbò…). .”

MORE FROM THE AUTHOR: OPINION: ‘We Collected Money, And We Voted’

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They sing frustration and helplessness. They say “a worker who wakes up into hunger and wears rags lives a hollow life/ The dead are better than such a person (lásánlásán l’óńbe l’áyé/ eni t’ókú sàn jùú lo).” Oba Yejide’s reign suffers strikes and protests. He is called “Oba elébi” (king of hunger). But he does not care.

The song on the street is:

The king’s men eat and drink to satiation,

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The king’s chiefs eat and are happy,

They are happy and they dance.

Workers are dying the death of hunger,

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Husband and wife feed on miserable grains.

God, Almighty,

Please come and deliver us from those who hate us but commiserate with us…

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(Asojú oba ńje, wón ńje,

Wón ńje, wón mu;

Ìjòyè oba ńyó wón ńyò,

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Wón ńyò sèsè;

Àwon òsìsé ńkú ikú ebi,

T’okot’aya ńje jéró;

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Èdùmàrè yé o, ó d’owó Re,

A-wí-má-ye-hùn,

K’ó gbà wá l’ówó àwon

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Abínú eni tí ńbá ni dárò…).

Still, the oba won’t lift their burden. He won’t bend and the people won’t stoop. Face-off is what the white man calls it. The town doubles down and sings to Oba Yejide who thinks the world is his property:

Oba tó s’abúlé di’gbó,

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Oba tó s’abúlé d’ilè,

Aráíyé kò ní gbàgbé rè

Oba elébi…

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(The Oba who turns the village to bush,

The king who turns the village to rubble,

The world will not forget you,

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King of hunger…).

That is my 2024 review of Ogunde’s ‘Strike and Hunger’. It ends with the oba eventually dropping his arrogance and making amends. The palace moves the minimum wage from one kobo to ten shillings per day; the king orders the hunger market closed. Old markets reopen. There is enough for every buyer to buy; enough for all mouths to feed. Everyone is happy, the town becomes peaceful once again and the song transits to that of praise and freedom.

Those are my stories. The lesson from all the elders is that the world is the sea and the people in it the lagoon; no master-swimmer swims them successfully. Let all powers and power blocs do good and take things easy. Nigeria is not a possession of any region or religion; president or potentate. It belongs not to the angry elites of the North plotting day and night against Tinubu and the South; and it is certainly not the property of Tinubu, today’s viceroy.

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We pray for peace and joy and victory in 2025. May God say amen to our positive prayers.

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Ex-IYC President Demands Toru-Ebe, Oil River States Creation, 33 LGs In Bayelsa

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Pioneer president of the Ijaw Youth Council (IYC),
Dr Felix Tuodolo, has called on the Federal Government of Nigeria to create Toru-Ebe and Oil River states.

The former commissioner for Ijaw Affairs in Bayelsa State also urged the government at the centre to create 33 Thirty-three (33) additional Local Government Councils for Bayelsa State.

Tuodolo, who said Bayelsa is one of the largest oil and gas producing states in Nigeria, added that the state accounts for a substantial portion of the country’s oil production, estimated to be around 35-45%.

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He noted that despite the state’s significant contribution to Nigeria’s GDP, land and river mass and huge potentials for steady growth and development, the state currently had only eight (8) Local Government Areas, emphasising that Thirty-three LGAs were proposed for creation to make Bayelsa a constitutional state since the 1999 Constitution stipulates that every state must have a minimum of ten LGAs.

READ ALSO:IYC Urges Tinubu To Sack NCDMB Boss

The statement read, “Importantly, the three major tribes in Nigeria all have their own states. The Yorubas have six states, the Hausa- Fulani has 19 northern states and the Igbo has five, and now seven with the resolutions to create a sixth state for them and an extra state in each Geo-political zone, which Ijaws strongly supports. But the Ijaws do not have a single state because the only Ijaw state, namely, Bayelsa, does not even meet the requirement of a state with only eight LGAs. The proposed new thirty-three LGAs for Bayelsa must be created for the Ijaws to accept that they have a state. Nigeria should take seriously the creation of 33 additional LGAs in Bayelsa State. This 33 LGs creation was as old as the creation of Bayelsa State.

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“These including other demands made by the INC Global in the envisaged new constitution include: (d) Protection and remediation of the Ijaw environment (6) Federal resource contribution through resource control and payment of tax (1) True federal Constitution (with no unitary colouration) (g) Reintegration of own vide the wholesale prosecution of the Ijaw struggle for self-determination, which had lasted centuries (h) Improve the quality and quantity of representation in the Ijaw region”, he added.

Dr Tuodolo also threw his weight behind the call by the INC Global the creation of Toru Ebe State out of the present Ondo, Edo and Delta States.

READ ALSO:Tompolo, Otuaro: Call Your Subjects To Order, IYC Tells Itsekiri Monarch

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He argued that the oil revenue from the Ijaw areas in the three states accounts for the largest revenue accruing to the National Economy, stressing that despite the receipt of the 13% Derivation Revenue by the 3 states (Delta, Edo and Ondo), the Ijaw areas which are mineral producing had been denied of any meaningful development.

“The proposed state with a population of 2.7million people has natural landscapes with beautiful beaches and lengthy coastline which can be annexed into a blue economy and tourism that will make the State economically viable”, he noted.

The INC Global also demanded the creation of the oil river state.

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We proposed Oil Rivers State that will comprise Ijaws in Rivers and Akwa ibom States. These areas remain the most naturally blessed but environmentally degraded in the entire world with massive oil (exploration) and gas flaring threatening the very survival of the People”, he emphasised.

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OPINION: US And FFK’s Drum Of War

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By Suyi Ayodele

On our way we are going to fight

On our way we are going to war

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If it happens, we die on the battlefield

Never mind we shall meet again

Kóláwolé agbára únbẹ

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A lè ja o

Fuji icon, Abdulrasaq Kóláwolé Ilori, popularly known as General Ayinla Kollington, waxed the above lyrics in his 1986 album, E Bá Mi Dúpé.

Kollington left the Military as a non-commissioned officer. When such a man says he is heading to the front lines, his relations have every reason to worry, given his limited or non-existent experience he possessed in real combat.

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But the fuji crooner’s case is far better than the position of Femi Fani-Kayode (FFK), former Minister of Aviation, who, on Sunday, warned the United States of America, USA, that there would be war should the Big Brother, US, make good its threat to intervene in Nigeria’s plight in the hands of insurgents, militarily.

Here is what FFK said about the impending military action threatened by President Donald Trump of America: “… if he carries out his abominable threat, there will be a war. We shall not leave the country, but we will fight it out with them…”

When a man promises to give you a cloth to wear, our elders caution that you should first look at the rag your would-be benefactor puts on. What is FFK’s pedigree that he would threaten war with the US? Who prepared pounded yam for him and asked him not to worry about the soup with which to eat it (ta ló gún iyán fún un tó ní t’obè ò sòro)? Could it be that the Ile Ife-born politician listens more to the lyrics of Kollington above? Or is there an intoxicating spirit somewhere ministering to his sanguinary needs?

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FFK’s father, the Late Chief Victor Babaremilekun Adetokunbo Fani-Kayode, known simply as Remi Fani-Kayode, was elected the Deputy Premier of the defunct Western Region in 1963. His principal was the late Aare Ona Kakanfo of Yorubaland, Chief Samuel Ladoke Akintola. Remi Fani-Kayode was so powerful in the Akintola administration that he was nicknamed, Fani Power. He was, indeed, a great power wielder, consummate politician, brilliant lawyer and alternate Premier of the most cosmopolitan region. He was romanticised such that friends and foes feared him.

But on the night of January 15, 1966, some young military boys under the leadership of the late Major Kaduna Nzeogwu, decided to overthrow the government of Alhaji Tafawa Balewa, Nigeria’s first Prime Minister. When the soldiers struck in Ibadan, capital of Western Region, the man known as Fani Power was picked up effortlessly!

Accounts of that mid-night raid across the capitals of the three regions of Nigeria and Lagos, say that Chief Remi Fani-Kayode did not fire a single catapult at the mutinous soldiers who came for him! Neither did he scratch the skin of the soldiers with his fingernails. Remi Fani-Kayode simply obeyed as he was thrown, like a bag of Kano onions, into the trunk of the van the soldiers rode to his place.

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Those who witnessed that era and who knew Fani Power, say that FFK is nowhere near his father in terms of reach, boldness and dexterity. Yet, when the old Fani-Kayode saw guns, his ‘boldness’ evaporated as he begged for his life and led the rampaging soldiers to the residence of his principal, Akintola, where the late Yoruba Generalissimo was said to have shot several times at his assailants before he was overpowered and killed.

Almost six decades after his father surrendered willingly to a few Nigerian soldiers that came for him at the dead of the night, FFK is boasting that should Trump make good his threat to send troops to our shores, “We shall not leave the country, but we will fight it out with them!” Pray, from whom did he inherit the boldness? Has he ever used a catapult to kill a lizard before such that he would boast of a full-blown war with the US?

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How did we get to this stage in our nation’s history that the American President, Trump, would have to warn our government to wake up and halt the ‘genocide’ of Christians in the country, otherwise, America would rise to the occasion?

In a series of tweets over the weekend, Trump threatened to send military help, promising that he would be coming to Nigeria “gun-a-blazing.” I checked the semantic implications of the phrase, “gun-a-blazing”, and my dictionary says it means: “to do something with great energy, force, and enthusiasm or be very aggressive…”

Ask me a hundred times, I will tell you that Trump means business. Yes, the motive may not be altruistic; it can never be, not with the Western world. But his choice of diction indicates a man who will do what he has said. And, sincerely, I pray that it doesn’t get to that level. Should it happen, the jubilation among Nigerians will make the jubilation when General Sani Abacha expired to pale into insignificance. This will be so, not necessarily because Nigerians are less patriotic. But more because the present administration has not demonstrated any strand of leadership in protecting the lives of the people!

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Trump went ahead to say: “I am hereby instructing our Department of War to prepare for possible action. If we attack, it is going to be fast, vicious and sweet.” Other top Pentagon officials and political advisors of Trump had also spoken in that direction. It appears an American interest is at risk in Nigeria. The signs are ominous enough for any serious government to ignore. More worrisome is the fact that the Tinubu government’s vuvuzelas who are always quick to respond in aggressive manners to this kind of threat, are loudly silent!

The US, we all know, does not joke with its interests, anywhere in the world. Moreso in “a disgraced country” like Nigeria as Trump christened us. Who do we blame for this? Nobody should be naive enough to think that the US is talking because it loves us. Something is at stake; something that is of a huge benefit to the US, I dare say! So, how did our cock demystify the comb on its head for the Fox to play with? Remember the fable of the cock and the Fox?

Our mothers told us that at the beginning of life, the Fox feared the cock because of the redness of the comb on the cock’s head. The Fox believed that the comb was fire, and it avoided the cock, accorded it its due respect.

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But when a man has what it does not value, it gives it out cheaply. For whatever reason, the cock, one day, approached the Fox and told the Fox that it had no reason to fear him because the comb was nothing but a soft mound of flesh. To prove that, the cock asked the Fox to touch the comb and when the latter did and was not scourged, it descended on the cock and made a feast of it. Of course, chicken venison is usually delicious, and the Fox does not forbid a good meal. This is why the cock, and other of its avian family members, are delicacies for the Fox.

MORE FROM THE AUTHOR:OPINION: 24 Governors And Still Counting

Right from our independence, Nigeria has played major roles in the maintenance of peace and tranquillity on the continent of Africa. We were not just christened Giant of Africa for fun. In the Congo crisis and other crises that threatened the existence of Africa, the Nigerian Military distinguished itself. We restored order in many countries and stabilised democracy in not a few others.

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But for the roles of Nigeria in the West Africa sub-region military intervention codenamed the Economic Community of West African States Monitoring Group (ECOMOG), probably, countries like Liberia and Sierra Leone would have been in tatters today. Our military personnel distinguished themselves in those campaigns and were awarded laurels by the United Nations (UN).

Also, when the apartheid White overlords held on to the jugulars of our South African siblings, Nigeria was the rallying point. The nation committed personnel and resources to get South Africa its independence. The entire world acclaimed our feats, and we savoured the moments, beating our chests that we are indeed, the Giant of Africa in deeds.

Now, in the year of the Lord 2025, America is issuing us a threat to fix the insurgency ravaging our nation or it sends troops to come and fix it for us in a fast, vicious and sweet manner! How did we get here? What happened to the wonders our Military performed in foreign lands? Why can’t we replicate what we did to help others in our own land?

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In answering these questions, we draw strength from the table of the cock and the Fox and more in the moral lesson of an old man and his son on why no man should lend himself as an instrument in any evil machination.

The aged man, according to the story, gathered his children and told them that in all they did, their names must not be mentioned when evils were being planned. When asked why, the old man said that no evil perpetrated by any man would go without a full remittance to the plotters.

Next door, the narrative says, was an equally old man who terrorised the community. But contrary to the projection that no evil man would die without reaping the fruits of his evil deeds, the old, wicked man prospered, had seven sons and five daughters; all of them also prosperous, and he died peacefully.

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While his funeral rites were underway, one of the children who took the moral lesson from his father reminded the father that his theory was wrong and cited the case of the dead wicked old man. The father looked at his son and said: “No man who has not been successfully buried can be said to have died a peaceful death.”

The father and son were still at the a-tete-a-tete, when they heard a loud bang from the wicked man’s compound. What followed was a great burst of flames and the corpse lying in state together with the 12 children of the deceased, were trapped in the inferno and burnt beyond recognition! At his funeral, the wicked old man lost all he had here on earth!

MORE FROM THE AUTHOR:[OPINION] Iyaloja Of Benin: Lessons In Cultural Diversity

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The story states further that what ignited the fire was a spark from the gunshot fired in traditional salute to the deceased. The spark dropped in a keg of gunpowder and the resulting flame spread rapidly to the thatched roof, where gallons of palm oil were stored on the rafter, fuelled by the harmattan wind.

The man who relayed this story to me said that it was from that cradle that he made up his mind that never would he join anyone in any evil plot. Such comes back to haunt and harm their perpetrators.

This is what the President Bola Ahmed Tinubu administration is reaping as Trump threatens military action. It is the reward of the evil voyage of 2014 Tinubu, the late General Muhammadu Buhari, Rotimi Amaechi and Chief John Odigie-Oyegun, as opposition leaders then made, when they approached the US Government of Barrack Obama to block President Goodluck Ebele Jonathan from accessing military fighter jets and other arms and ammunition needed to confront the Boko Haram and other insurgent groups of that period.

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Through destructive opposition and the desperation to get Goodluck out of the way, the Tinubu gang sold Nigeria cheaply to the US Government. I have checked the photo of the foursome with John Forbes Kerry, the US Secretary of State under Obama, as they negotiated away Nigeria’s sovereignty in their bid to gain control of power.

Eleven years down the line, that evil voyage has come to collect its IOU from Tinubu. Unfortunately, of the four who sold out Nigeria to the US in 2014, one of them, Buhari, is no more. Today, both Amaechi and Oyegun are poles apart from Tinubu, who is left to carry the ant-infested firewood of that desperate misadventure!

So, what do we do in this circumstance? One, we must agree that there is a genocide of Nigerians across the Federation. This genocide may not necessarily be targeted at the Nigerian Christians; the fact remains that the proportion of Christians killed so far towers far above their Muslim counterparts. Someone, somewhere, is waging a war against the nation and our government remains lethargic!

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The second admittance is that in its response to these mindless killings, the Nigerian Government, in the last 11 years of the All Progressives Congress (APC) administration, has been non-existent. Truth be told, the Tinubu government’s emphasis on politics above the welfare and safety of Nigerians, gives credence to the designation of Nigeria as a slaughter slab. There is no way anyone will be able to rationalise the unfeeling reactions of President Tinubu to the calamities bandits and insurgents are visiting on helpless Nigerians.

This is therefore the best time for Tinubu to show that he has the aptitude to lead this country. He should make no mistakes about it: the US will strike if the situation continues. That will be too bad, not only for the President, but for all of us. The cost will be too much for us to bear. Our government must act, and act decisively.

Rather than asking us to prepare for war against the US as FFK suggested in his response, the Tinubu administration, I suggest, should show more seriousness in the fight against the killings going on across our nation. It is an embarrassment to the nation, and more to the Commander-in-Chief, for bandits, armed with sophisticated weapons, to flood our cities to attend the wedding ceremonies and other social engagements of their ‘commanders’ and our armed forces did nothing!

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It is a shame that while the rain and bad roads would not allow the President to visit the victims of the attacks in Benue communities where over 200 Nigerians were slaughtered, the same elements allowed him to attend the state banquet the Benue State Government organised in his honour. He ate, drank, belched and flew back to Abuja, leaving the living to bury their dead! That shows the priority of the president at that critical moment, politics above the people’s safety!

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Tinubu Directs Education Minister To End ASUU Strike

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President Bola Tinubu has directed the Minister of Education, Mr. Olatunji Alausa, to move quickly and resolve the lingering industrial dispute with the Academic Staff Union of Universities, saying he does not want another strike to disrupt academic activities across Nigerian universities.

Speaking to State House correspondents after meeting the President at the Aso Rock Villa on Tuesday, Alausa said the government had already met “literally all” of ASUU’s demands and is now working to extract further concessions from the President.

The President has mandated us that he doesn’t want ASUU to go on strike, and we’re doing everything humanly possible to ensure that our students stay in school. The last strike they went on for about six days was not really needed.

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“We’ve met literally all their requirements. Now we’ve gone back to the negotiation table. Part of my visit here today is to also explain where we are with the ASUU strike to Mr. President and to extract more concessions from him,” the minister said.

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He described the most recent six-day warning strike as “not really needed,” noting that his visit to the President was both to explain progress and to secure more executive backing for education and human capital.

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“The last strike they went on for about six days was not really needed. We’re talking to them…Now we’ve gone back to the negotiation table. We’re talking as he spoke to the leadership this morning. We will resolve this.

“And part of my visit today here is to also explain where we are with the ASUU strike to Mr. President and to extract more concessions from Mr. President,” he stated.

ASUU, Nigeria’s principal university lecturers’ union, has long taken the Federal Government to task over funding shortfalls, salary arrears, the renegotiated 2009 FG–ASUU agreement, the rollout of University Transparency and Accountability Solution in place of IPPIS, and the dilapidated state of tertiary infrastructure.

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Over the years, strikes by the union have disrupted academic calendars, delayed graduations and diminished the global competitiveness of Nigerian universities.

In October, ASUU launched a two-week warning strike after citing the government’s failure to honour its demands, including the conclusion of the renegotiated agreement, payment of arrears, and revitalisation of universities.

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According to the Education Minister, the Tinubu administration has consolidated negotiations by creating a single committee, under the leadership of Yayale Ahmed, to deal with all tertiary-staff unions, including ASUU, the Academic Staff Union of Polytechnics, and the Colleges of Education Staff Union. This replaces the previous arrangement in which each union had its own committee, he noted.

What we’ve done now is to expand one single committee. They’re dealing with both academic and non-academic unions…There is no ultimatum. Everything is calm, and they understand this is a listening government,” said Alausa.

READ ALSO:JUST IN: ASUU Suspends Two-week Strike

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The minister also pointed to a new Federal Tertiary Institution Governance and Transparency Portal, which publishes data on enrolment, budget allocations (personnel, capital, recurrent), intervention funds, endowments and grants.

He said the portal currently covers federal universities, polytechnics and colleges of education and will extend to state and private institutions.

We are running an evidence-based government…If you don’t have data, it’s like you’re flying blind,” he added.

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Asked about the four-week ultimatum by the joint unions in tertiary institutions and the Nigeria Labour Congress, on October 20, 2025, for the government to resolve the tertiary education crisis, the Minister said there was no such ultimatum.

He said, “And with all due respect, there is no ultimatum. I still spoke to the President of ASUP on Monday.

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“I’m on first line call to them. Everything is calm, and they all understand this is a listening government.

“We would resolve all their problems, resolve a significant part of their problems.”

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