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OPINION: Pasuma, Currency And Super Eagles’ Humiliation (2)

Published

11 months ago

October 25, 2024

Tunde Odesola

From the bottomless depth of Yoruba divinity, I fetch the myth of Ajala, whose popular name is Obatala. Ajala is the heavenly Potter tasked with the duty of moulding human heads. Ori is the Yoruba word for head. Ori encases destiny. In Igbo cosmology, a person’s Chi, like Ori, is a personal spiritual force that shapes an individual’s life experiences and destiny.

In two of my published articles, “Mike Ejeagha and the power of Music,” and “Yoruba rascals and Igbo idiots (1&2),” I affirmed the conclusion among researchers which suggests that the Yoruba and Igbo languages lived in the same community at a time and that both ethnic groups are from the same ancestral stock. And I frowned on the needless suspicion and bickering between both ethnicities.

Ajala is not a saint. He is an agile drunkard, who abhors palm wine but loves sèkèté, the corn beer. He probably loves otíkà, the beer brewed from millet, too.

As told by the world-renowned Ifa scholar and Araba of Osogbo, Chief Ifayemi Elebuibon, in a telephone chat with me, here goes the tale of destiny, humility, perseverance and obedience.

Once upon a time, three neonates set out from Ìkòlé Orún, the Heavenly Realm, on the journey to Ìkòlé Ayé, the Earthly Realm. The names of the three infants are Orísánkú, the child of Ògún; Ìlémèrè, the child of Ìjà, who is also known as Òṣówùsì, and Afùwàpé, the child of Òrúnmìlà.

Ready to embark on his earthly journey, Orísánkú went to the House of Àjàlá but the potter was abroad. Orísánkú wasn’t ready to wait for the potter, so, among the numerous heads Àjàlá had made with clay, he picked a head and headed out.

No sooner had Orísánkú left the habitat of Àjàlá than Ìlémèrè came calling. Àjàlá was still nowhere in sight. Ìlémèrè walked around the dwelling, looking at various heads. Some were still wet, some were dry. Some heads were big, some were small; Ìlémèrè looked for a good head. One good head, he thought, is better than two.

Everywhere he turned, a head stared at him. One head was big for nothing, another head was too small for something. Ìlémèrè continued to examine the heads; he saw a medium head, liked it, and was going to pick it when he discovered a crack from its front to the back. He dropped it quickly.

Ìlémèrè was in a hurry. He wanted to go and explore the earth. Eventually, he picked a heavy head and headed into the Odd World called Ayé Akámarà.

But before Òrúnmìlà allowed his son, Afùwàpé, go into the world, he consulted Ifa for guidance. Ifa told Òrúnmìlà to give his son some salt and 10,000 cowries.

So, Afùwàpé set out with (íyò) salt and (egbàá) 10,000 cowries. On getting to a crossroads, Afùwàpé became lost and had to ask for directions to the house of Àjàlá. To a man cooking in a hut by the roadside, Afùwàpé went. “You turn right by that iroko tree and go straight downhill. You will see a mud hut overlooking a stream. That’s Àjàlá’s house.”

Strangely, Afùwàpé noticed the man was cooking with ashes. So, he asked, “Why are you cooking with ashes? I have salt, do you want some?” The roadside man was profusely grateful.

By the time Afùwàpé got to Àjàlá’s house, the potter wasn’t home still. Afùwàpé was ready to wait till Àjàlá came back. While waiting, a furious woman came asking for Àjàlá. She had sold some corn beer to Àjàlá who had defaulted in payment.

Afùwàpé calmed the angry woman down and asked her how much Àjàlá owed. “I’ll not leave here today!” she wailed. “How much does he owe?” Afùwàpé apologised to her, paid her off and continued to wait.

Àjàlá saw everything from where he hid in the ceiling. He climbed down and thanked Afùwàpé, asking the stranger what brought him to his house. “I have come to choose a head, baba.”

Àjàlá took Afùwàpé around the house, explaining in detail the compositions of each head. With his rod, he touched a particular head which looked very beautiful, but he said, “That head is not good. Anyone who picks that head will not succeed. Many people in the world have the wrong heads because they chose heads according to their fancy,” Àjàlá continued, “To succeed, everyone needs good character to go with a good head.”

But Afùwàpé had to choose his own head because it is his destiny, his àkúnlèyàn, his chi. So, with the guidance of Àjàlá, Afùwàpé chose a good head and left to explore the world.

Afùwàpé succeeded greatly in life. But Orísánkú and Ìlémèrè failed woefully. One day, the three of them met, and the two unsuccessful men bemoaned their tragedies as they recounted how they separately journeyed to the house of Àjàlá and how they picked their destinies. Afùwàpé told them his own story and they realised how water entered into the shell of the snail.

Generally, life’s struggles should recognise the place of destiny, ori, chi, àkúnlèyàn, though this doesn’t mean that arms should be folded akimbo while time flies away, but haste and patience should be equally measured; ìkánjú pèlú sùúrù, ogboogba lójé. When you run ahead of your destiny, disaster runs faster ahead.

The tortoise in Taye Currency wanted some honey, so he headed up to the beehive, against advice. But when he saw the swarm of angry bees, nobody told the tortoise to recoil into its shell.

In a live show, Currency stirred the hornet’s nest, throwing three stones; one at Pasuma, his benefactor, one at Sefiu Alao aka Baba Oko, who’s by far his senior, and another one at Sunny T, aka Idan Armani, saying that Pasuma once copied the style of Obesere aka Ológbojò and that the late Igbo man that sang Fuji, Sunny T, once copied King Wasiu Ayinde’s style while Alao allegedly copied Aare Shina Akanni aka Scorpido.

After the three-pronged salvo, Currency threw yet another stone, saying Pasuma could only pass for his elder brother and not his father, warning fans not to cause katakátá between him and Pasuma, his ògá, prompting watchers to ask if it was fans that made him open his mouth to defy Pasuma. Here, Currency spoke like the Nigerian politician, who blames everyone around for their own errors.

There are undercurrents to Currency’s outburst, no doubt – the water bug dancing on the surface of the stream has its drummer below the surface. The foundation of Fuji music was laid with acrimony, declares General Kollington Ayinla, the sidekick to Dr Sikiru Ayinde Barrister, the late Fuji pioneer, with whom Ayinla fought bitterly over supremacy. I disagree with Baba Alatika’s submission because Adewale Ayuba, the Bonsue Fuji king, has remained a shining exemplar of finesse, respect, dignity and honour.

In Nigeria, bitter fights often ensue whenever a music mentee breaks away from a mentor, like in the case of Mohbad and Naira Marley, just as political fights ensue between presidents and their deputies – like the Obasanjo-Atiku enmity; and between governors and their deputies as Lagos witnessed in the Tinubu Vs Bucknor-Akerele rumble, etc.

Asked in an interview why there was so much bad blood between him and Osupa Saheed, the Olufimo 1 of Fuji, Pasuma attributed exuberance to their past feuds, adding, “But we are both over 50 now, our children are now parents; what else are we looking for? We now have a solid relationship.”

Remarkably, Pasuma has remained silent over the issue even as Currency, who publicly apologised for his utterance, spoke from both sides of his mouth, admitting his utterance was a mistake and at the same time maintaining he had done nothing wrong.

Advisedly, Pasuma should just let this matter slide because when the world rises in your defence during a fight, you utter no word. Oga Nla has his palm kernels cracked for him by benevolent spirits, he should be grateful. The overwhelming outpouring of solidarity Alabi Amama received in this matter is uncommon on the Nigerian music scene, where opinions and fan support on contentious issues are fairly divided between contending forces.

The last time there was lopsidedness in opinion and fan support over a contentious Fuji music issue was when KWAM 1 gave his personal opinion on the origin of Fuji in the song, “Orin Dowo,” which saw an overwhelming percentage of Fuji lovers reaching for Ayinde’s jugular. But I see Fuji GOAT, Barrister, as the visioner of Fuji, and not essentially as someone who created Fuji out of void because music evolves from music. The Fuji music Barusati envisioned is bigger than him today. That was his prayer. Music has no end. So, I love the historicity in ‘Orin Dowo’ and I see it as a peep into the origin of Fuji. ‘Orin Dowo’ will outgrow the intent that birthed it.

As it is with music generally, rivalry won’t cease in Fuji; there was the Obey-Sunny rivalry, Ayinla Omowura-Fatai Olowonyo hostility, the ongoing Wiz Kid-Davido feud, etc. Freedom to dissent is a mechanism for growth. Man is naughty by nature.

* Concluded.

Email: tundeodes2003@yahoo.com

Facebook: @Tunde Odesola

X: @Tunde_Odesola

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Nigerian Don Bags US Varsity Elite Research Fellowship

Published

3 hours ago

September 5, 2025

Editor

A Nigerian scholar, Raphael Ebiefung, has been awarded the prestigious Grace Jordan McFadden Professor Programme Fellowship at the University of South Carolina.

A statement issued by the Institution noted that the “highly competitive fellowship” recognises academic leaders who advance knowledge and address pressing social challenges.

Ebiefung, a doctoral researcher and a one-time assistant lecturer and librarian at Top-Faith University, Nigeria, who specialises in human-AI interaction and information behaviour, is expected to join “an elite group of scholars shaping the future of higher education and interdisciplinary inquiry,” the University said.

Ebiefung, in a statement made available to The PUNCH on Friday, described the award as a “milestone that underscores Nigeria’s capacity to produce world-class scholars.”

He said, “I am deeply honoured to receive the Grace Jordan McFadden Fellowship. It is a testament to the resilience and potential of young Nigerian academics striving to make a global impact.

“My research seeks to understand the dynamics of human behaviour in relation to AI systems. This area is critical as we move deeper into the digital age,” he explained.

Nigerian scholars have continued to leave an impressive intellectual footprint across the world.

The PUNCH reported how, in August, a Nigerian scientist, Deborah Agbakwuru, was awarded the prestigious Besancon scholarship at the University of Montana.

The scholarship is one of the most distinguished graduate recognitions at the university and is awarded annually to an outstanding researcher in the biological, physical, and mathematical sciences.

Similarly, Nigerian-born researcher, Peter Ngene, won a €2m grant from the European Research Council for his project in 2024.

Ngene, an associate professor at the Debye Institute for Nanomaterials Science, was among seven researchers from Utrecht University, the Netherlands, who won the grant. According to a statement by his university, Ngene’s work focused on the “interface-mediated fast ionic conductivity in nanocomposite solid-state electrolytes.”

He said the goal was to unravel the reason why the ionic conductivity of certain solids can increase or decrease by thousands of fold at their interface with other solids.

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NBA Drags IGP Egbetokun To Court Over Tinted Glass Permit Policy

Published

4 hours ago

September 5, 2025

Editor

The Nigerian Bar Association (NBA) has filed a lawsuit against the Inspector General of Police, Kayode Egbetokun, challenging the legality of the Nigeria Police Force’s tinted glass permit policy.

The lawsuit, instituted on Wednesday, September 2, 2025, before the Federal High Court in Abuja, comes months after the IGP introduced a directive requiring motorists to apply for and renew tinted glass permits annually through a digital platform, for a fee.

In a statement released Friday, the NBA described the policy as unlawful, unconstitutional, and lacking transparency. It also raised concerns that proceeds from the exercise were being paid into a private account rather than the Federation Account.

“Despite the extension of enforcement to October 2, 2025, several motorists have reported harassment and extortion by policemen at checkpoints on the basis of this policy,” the association said, warning that it infringes on citizens’ rights to privacy, freedom of movement, and dignity.

The NBA also questioned the validity of the Motor Tinted Glass (Prohibition) Act of 1991, a military-era law under which the police has anchored the policy, stressing that it may not meet constitutional tests required in a democratic society.

The action was filed by the NBA’s Section on Public Interest and Development Law (SPIDEL), led by Prof. Paul Ananaba (SAN) and Olukunle Ogheneovo Edun (SAN). The association vowed to pursue the case “to a logical conclusion.”

READ THE FULL STATEMENT BELOW:

THE NIGERIAN BAR ASSOCIATION CHALLENGES THE LEGALITY OF THE POLICE TINTED GLASS PERMIT POLICY OF THE NIGERIA POLICE FORCE

One of the key resolutions of the National Executive Council of the Nigerian Bar Association at its pre-conference NEC meeting held on the 23rd day of August 2025 in Enugu is that the NBA should challenge the legality of the Nigeria Police Force tinted permit policy in court.

In April 2025, the Inspector General of Police purportedly introduced a policy which mandated members of the Nigerian motoring public to apply for and obtain annual motor tinted glass permits from the Nigeria Police Force for a fee. The Inspector General of Police in the same month purportedly launched a digital portal (http://possap.gov.ng) through which the application for tinted glass permits were to be processed. We are being informed that the portal and the policy are to be managed by a private vendor, and there is no indication that the funds generated from the enforcement of the purported policy will go into the Federation Account.

The Inspector General of Police initially pegged the date of commencement of the enforcement of the Policy to the 1st day of June 2025, but subsequently extended the date to the 2nd day of October 2025.

Despite the fact that the date of commencement of the enforcement of the purported policy has been extended to the 2nd day of October 2025, there have been several reported cases of harassment and extortion of citizens by the Policemen in checkpoint duty on the basis of this same Policy, thus raising serious concerns of threats to and violation of citizens’ fundamental rights to dignity of human person, right to privacy, right to freedom of movement and the right to own movable property guaranteed as by the Constitution of the Federal Republic of Nigeria 1999, as amended.

Furthermore, the introduction and proposed enforcement of the tinted glass permit Policy has raised several other genuine concerns, including the validity of the Motor Tinted Glass (Prohibition) Act (Decree 1991), a military-era law under which the Police has sought refuge. A critical scrutiny of the Act would confirm concerns that the legislation may be unable to satisfy the test of a law reasonably justifiable in a democratic society under Section 45 of the 1999 Constitution as to justify reliance on it to deprive citizens of their rights to privacy and free movement.

Moreover, the fact that the legislation does not make provision for renewal of tinted glass permits or payment of fees for renewal are serious issues which clearly reveal that the Policy lacks statutory foundation.

Furthermore, that payment for the permit is being made into a private account: PARKWAY PROJECTS Account No: 4001017918 raises serious concerns of transparency surrounding the utilisation of funds realised from the exercise, given that the account is neither domiciled with the Central Bank of Nigeria nor associated with the Treasury Single Account of the Federal Government of Nigeria.

Against the above backdrop, the Nigerian Bar Association, through its Section on Public Interest and Development Law (SPIDEL) has on Wednesday the 2nd September 2025 instituted a public interest action before the Federal High Court, Abuja in Suit No: FHC/ABJ/CS/182/2025 between: The Incorporated Trustees of the Nigerian Bar Association v. The Inspector General of Police & Anor essentially challenging the legality of the tinted glass permit policy.

The NBA-SPIDEL, under the leadership of its Transition Committee Chairman, Prof. Paul Ananaba, SAN and the Section’s Public Interest Litigation Committee, chaired by Mr. Olukunle Ogheneovo Edun, SAN, whose proactive efforts were responsible for the accomplishment of this task, have been directed to pursue this litigation to a logical conclusion.

News

Peju Ogunmola’s Family Breaks Silence On Cause Of Son’s Death

Published

4 hours ago

September 5, 2025

Editor

The family of veteran actress, Peju Ogunmola, has spoken out for the first time following the passing of the actress’ only son, Sola Ayomikun Omobolanle, dismissing rumours about the circumstances of his death.

Tribune Online reports that Ayomikun, the 24-year-old son of Ogunmola and her husband, comic actor Sunday Omobolanle, popularly known as Aluwe, died on September 2, 2025.

Shortly after the news broke, unverified reports surfaced online alleging that his death was linked to a bathroom accident — claims the family has now categorically denied.

In a statement signed by Yemi Amodu on behalf of the Ogunmola family, they clarified that Ayomikun passed away in a hospital in Ibadan after a brief illness, not from any accident.

The statement read: “It is with deep sorrow that we announce the passing of our beloved son, Sola Ayomikun Omobolanle, a jewel, a precious child, and a rising star whose light shone brightly and touched many lives.

“We wish to clearly state that Sola did not pass away as a result of any bathroom accident, contrary to false reports being circulated online. He was briefly unwell and, during this period, received first-class medical care. Despite the best efforts of the medical team, he peacefully answered the call of his Creator.”

The family further condemned the speculation surrounding his death, describing it as painful and disrespectful.

“These misleading stories, suggesting that Sola died from a fall in the bathroom without help, are entirely false. They not only dishonour his memory but also bring unnecessary pain to his loved ones,” the statement added.

According to the family, Ayomikun has since been laid to rest at Eternal Rest Home in Ibadan, surrounded by relatives and close friends.

They also expressed appreciation for the support received during their period of mourning:

“At this time of grief, we are deeply grateful for the outpouring of love, prayers, and support we have received from family, friends, colleagues, and well-wishers. Your kindness has been a source of strength and comfort. We pray that no family will ever have to endure the pain of untimely loss. May the Almighty grant Sola eternal rest and grant us all the fortitude to bear this irreparable loss.”