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[OPINION] PDP: A Prince And A Pastor’s Son (SENT)

By Suyi Ayodele
How should a king react to an in-your-face abuse by his son’s schoolmate? An altercation on a football field led to a physical engagement between two schoolboys: one a prince; the other sired by a poor farmer. The one who was farmer-born was dexterous in (eke) wrestling. He had the upper hand in the fight; threw the prince a couple of times and enjoyed himself, beating the hell out of him. Other friends stepped in and separated the combatants.
But it didn’t end there. The prince instantly became the butt of the jokes by the others on their way home. Most boys do that, you know.
The path to the community runs in front of the palace. The prince walked slowly and deliberately. But as soon as the boisterous group entered the palace precinct, the prince regained his mojo, his boldness and confidence. He hurled curses at his opponent, who remained calm, aware that the king was watching from the palace balcony, flanked by a few chiefs.
Sighting his father, the king, the prince did the unthinkable. He walked up to his opponent and uttered the following words in his Ekiti dialect: “Ayé ùba re hí a dáa (may it not be well with your father)! The son of the farmer stopped in his tracks. The party became silent. Kabiyesi and his chiefs heard the prince clearly. They waited in suspended breath to see what the other boy would do or say. They did not have to wait for a long time.
The boy looked up to Kabiyesi on the balcony, and at the prince. Then he pointed at the king and told the prince: “Sé òrúba re -mentioned the title of the king – kì mì o o, ayé rè hí a dáa (you see this your father I am looking at; it will not be well with him)!” Silence! What did the king do?
On hearing what the boy said, Kabiyesi first restrained his palace guards from acting. He ordered the children to be brought to the palace. He descended the stairs, followed by his chiefs and the palace griot chanting his praises. The king asked the two combatants to relay what happened. He got corroborations from the other students. Then he made his pronouncement.
The Oba asked a palace guard to get a cane. Done. He ordered two more guards to stretch out the prince, the naughty way rascals are stretched out for punishment. Then without counting, the king asked the palace guard holding the cane to do justice to the buttocks of the prince with the cane. He resisted the pleas from his chiefs.
The Olori, mother of the prince, dared not venture into the open space. Satisfied that enough strokes of the cane had been donated to the prince, Kabiyesi stopped the guard. He lectured the children on why they should not fight, and if they must, why they must never extend their vituperations to the parents of their opponents. Did the message sink? The prince in this story is a judge of a High Court of Justice today. The farmer’s son is a successful businessman and a big farmer too! Are they still friends? I will find out!
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The children prostrated. The son of the farmer offered apologies for what he said. Kabiyesi responded that he did the right thing by defending himself against the prince. He dismissed the party. The news travelled fast. The farmer gathered relations and the elders of his clan. They went back to the palace to beg the king. They brought gifts, farm produce to appease the Oba. Kabiyesi would have none of those.
The king insisted that the boy did no wrong by cursing back at the prince. He asked the farmer if he would be happy if his child had come back home to say that the prince cursed him (father) but he (child) could not retaliate because his opponent’s father was a king. The farmer answered in the negative. Kabiyesi said he would feel the same way if it had happened to the prince. Then he dropped the moral of the incident to wit: children must be trained so well so that if the parents looked back in their hereafter, they would be proud of the children’s conducts!
Children upbringing in Yoruba emphasises character (ìwà). From the cradle, children are moulded to be of good conduct (behaviour) and the pride of the family. A child is beautiful only if he has good character (ìwà lewà). Yoruba also categorise character. There is a type called ìwà abínibí (congenital character), which is hereditary or one that easily depicts a family a child comes from. If it is good, the family source can be identified; likewise, if it is otherwise.
There is also ìwà àtowádá (a character trait a child develops by himself). Modern sociologists trace this type of character to so many things with the influence of peer groups being the most visible culprit. No matter the fine upbringing a child had, if he gets involved in a negative peer group activity, such a child could derail.
Another category is iwa atúnraenibí (reenactment of one’s congenital character). A child with this type of character trait is rated as the best. This is the type of child who is conscious of his enviable background and takes steps to preserve the good name, the family pride and heritage.
He is the type that is always conscious that he cannot behave contrary to his solid upbringing. In this case, the name of the family counts, what others would say about him, and his background comes into play and thus, the child remains within acceptable boundaries. This, to a greater extent, births the saying: resemblance depicts ancestry (àbíjo làá mo ìran).
But a caveat here is necessary. That a child behaves badly or turns out to be a miserable, terrible adult does not mean that such a child was not nurtured very well. A parent can be lucky to have a child who combines ìwà abínibí and iwa atúnraenibí to produce the Yoruba ethos of Omoluabi. A society or group populated more by Omoluabi thrives. When that Yoruba primordial ethos is in short supply in any society or group, what you have is what the once dominant Peoples Democratic Party (PDP) is experiencing at the moment.
Last week, two top leaders of the PDP in the South-West spoke about the present and future of the party. The two top figures share so many things in common. One is a prince. The other is a son of a clergyman. The two are separated in age by 10 years.
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The first is Prince Olagunsoye Oyinlola, a retired Brigadier-General, former Military Governor of Lagos State and former civilian governor of Osun State. His late father was the Olokuku of Okuku, Oba Moses Oyewole Oyinlola, who reigned between 1934 and 1960.
The second PDP leader is Ayodele Peter Fayose, a son of a preacher of the Gospel and was brought up in ‘the ways of the Lord and in His Vineyard!’ Fayose is phenomenal in politics. At two different times, he defeated two incumbent governors to clinch the governorship of Ekiti State.
In 2003, Fayose was a nobody. But through the instrumentality of ‘street credibility’, he led the PDP to victory in the governorship election, defeating the then Governor Adeniyi Adebayo of the defunct Alliance for Democracy (AD) in 12 out of the 16 local government areas of the state.
While ‘street credibility’ brought Fayose to power, character could not sustain him. Within a short time in office, he plunged the state into unprecedented crises. He had dispensed with two deputy governors before the system got rid of him six months to the end of his first term. A state of emergency was declared in Ekiti State by General Olusegun Obasanjo, the then president and Fayose was parcelled out of the state like contraband goods.
Like the proverbial once-defeated ram, Fayose turned his misfortune to fortune, re-strategised and challenged his removal in the courts. Luckily, and just as many people believed that Obasanjo overreached himself, the court declared Fayose’s removal as invalid. That paved the way for him and having rebuilt the PDP in Ekiti, he again became the gubernatorial flag bearer of the party for the 2014 governorship election.
More like the 2003 election, Fayose’s opponent in the 2014 gubernatorial race was another soft target, a far more vulnerable target with lacklustre performance in office. Thus, it was a total political tsunami as Fayose routed the then Governor Kayode John Fayemi of the defunct Action Congress of Nigeria (ACN), in all the 16 local government areas of the state.
Again, by the time Fayose signed off in 2018 as Ekiti State governor, he had little, or nothing left of him in terms of politics. He had wasted his goodwill so much that installing a ward councillor became a herculean task for him. His PDP performed so woefully in that election that one began to wonder if the party ever existed in the state. And that was the beginning of Fayose’s descent.
When a man falls, our elders counsel that he should look at all the factors responsible for the fall. That is not for Fayose. By the time another election came calling in 2022, Fayose had become Mr. Giwa, the legendary trader of our primary school New Oxford English Course (NOEC) textbook, openly supported the All Progressives Congress (APC) that defeated his deputy and PDP governorship candidate in the 2018 election, Professor Olusola Eleka.
Ironically, Fayose remains in the PDP. What he did in the 2022 Ekiti State gubernatorial election, he repeated in the 2023 presidential election by throwing his weight behind the candidature of Bola Ahmed Tinubu of the APC against Atiku Abubakar of the PDP. Today, the PDP is on oxygen. Everyone who is a member of the PDP political family, except Fayose, is all over the place, looking for the cure for the party’s seeming terminal ailment.
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It is against this background that Oyinlola and Fayose spoke last week, assessing the fate that has befallen the PDP and how the party could get out of coma. This is where the character of the two personalities came to play.
I watched the video clips of the interviews where Oyinlola and Fayose featured. My reactions are predictable. One, there was nothing new that Fayose said. Besides, there is nothing he said in that interview that is not within his character portraiture. He couldn’t have acted otherwise. Who are his friends, by the way?
The only baffling thing is how Fayose, in bringing down the PDP, failed to realise that a knife which destroys its pouch invariably destroys its own home. Ever since Fayose started this journey of let-the-PDP-die-if-it-wants, I have not seen any gain that comes his way, politically. His camp keeps dwindling; his popularity keeps sinking; yet he feels destroying the party that gave him life is the best way to please the powers that be! In the last general election, all his former aides who contested lost woefully.
The gale of failure that hit his camp did not spare his own biological son, who contested the House of Representatives election and lost. Yet, the people in opposition that Fayose is selling the PDP to are not just in power and government, they have their children and running dogs fixed up in government as commissioners, members of the legislative arm and heads of choice statutory Boards!
How do we then describe an elder who eats his yesterday, his today and his tomorrow? My elders posit that the owner of the hut will not allow it to be demolished. Where is that wisdom in Fayose and his attitude of household enemy that he has turned himself to in the PDP?
If I were close to the one once hailed as Oshokomole, ebora to unje jollof rice (the deity that eats jollof rice) in recognition of his fabled ‘street credibility’ and mass mobilisation, I would advise him to walk the streets of Afao Ekiti, his hometown, to see the reaction of the people. Can he still amass the crowd of yesteryears in Ekiti today?
And coming to Oyinlola’s interview on the same misfortune of the PDP, it is not surprising that his message, his tone, his mien and candour while the interview lasted, are in sharp contrast to Fayose’s. A child who witnesses the setting of the yam barn, our elders say, cannot be mistaken while removing a tuber from the stack (omo tí a bí nínú ogbà kò ní si isu ogbà yo). You cannot be a prince, a retired General, an officer and gentleman, former military and civilian governor and lack decency in public engagement!
But my view of Oyinlola’s interview, his use of anecdotes, the folkloristic voyage to the deceitful game-hunting party and the weight of the tail of a crocodile and that of the lizard are more in the message Kabiyesi in the introductory story passed across when he adjudicated over the matter involving his son and the son of the farmer.
Character is the ornament on a man (ìwà ni èsó ènìyàn) is a saying of our elders. They have another one: Character is beauty (ìwà lewà). What informed the wisdom? This is what the prince and the son of a pastor displayed in their attitudes to their party, the PDP!
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OPINION: Aso Rock And Kitoye Ajasa’s Lickspittle Press

By Festus Adedayo
President Bola Tinubu did the unexpected last Wednesday. He attended the Nigerian Guild of Editors (NGE) Conference 2025. It was the very first for any Nigerian president. Quite absurdly, the watchdog, the Nigerian press, willingly moved into the tiger’s buba – the lair – for deliberation on its welfare. Ayinla Ade-Gaitor, the Iganna, Ìwájòwà LGA of Oyo State-born Apala musician of the 1970s/80s fame, equally wondered at this quixotic equation. My compatriots, can a tiger and a dog cohabitate in the same lair? – “K’ájá ó dúró, k’ékùn ó dúró, ńjé yíó seé se, èyin alárá wa?” Ade-Gaitor asked in his melodious Iganna-flavoured voice.
But at the 21st NGE Annual Conference (ANEC) 2025 held in its lair – the Aso Rock State House Conference Centre in Abuja – the tiger and the dog became so giddy after clinking wine glasses, so much that they both shared titivating embraces. They had both been soused to their eyeballs. When it was time for the tiger to speak, clanking its incisors menacingly and magisterially, with recent blood dripping from its lips and caked blood stuck round its nose, this strange incest reminded me of Sir Kitoye Ajasa.
Ajasa (1866 – 1937) was a Nigerian lawyer from the Saro family migrants of Dahomey, present-day Benin Republic. He was however conservative, pacifist and a lackey of the colonial authorities. While the likes of Herbert Macaulay fell out with the British rulers over their insistence that British rule was self-serving and a little in the interest of the natives, Ajasa thought otherwise. He believed that national progress could only be made if Africans were subservient to and cloned European ideas and institutions. He was an apologist of the British government, believing that criticising it was counter-productive. His reasoning was that, grovelling before white-haired, long-nosed, pink-skinned men who called themselves salvationists, was the guarantee for development.
To achieve this persuasion, Ajasa became a newspaper founder. Of course, his Nigerian Pioneer newspaper, founded in 1914, the year of Nigeria’s birth, invited so much reproach. He deliberately founded it as counterpoise to the radical Lagos Weekly Record newspaper of John Payne Jackson that was a thorn in the flesh of the colonialists. Ajasa’s brand of journalism frowned upon anti-government polemics as other papers of the time did. In return, the people of Lagos extremely distrusted it. In 1923, Ajasa wrote that his newspaper “existed in order to interpret thoroughly and accurately the Government to the people and the people to the Government”. In fact, he was a known confidant of Sir Frederick Lugard, the colonial Governor-General, and the general belief was that the Lugard government funded his Nigerian Pioneer newspaper. In its stories and editorial comments, the newspaper provided staunch support for the colonial government’s measures and cynically attacked people and organizations that were thorns in the flesh of government.
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To demonstrate their opprobrium for Ajasa’s leaflet, the Nigerian Pioneer newspaper, the people scoffed at it on the newsstand. To Ajasa’s contemporaries, his lickspittling was bothersome. They could not fathom his boot-licking attitude and openly disdained his Nigerian Pioneer as “the guardian angel of an oligarchy of reactionaries”.
Ajasa’s newspaper itself became more or less the unofficial bulletin of the colonial government. It publicly mocked nationalists who fought for development and in a particular case, in the 1916 Lagos water rate protest against the colonial government, Ajasa labeled agitators like Macaulay ‘radicals.’ In 1921, with the help of Alimotu Pelewura, leader of Lagos Women’s Association, the powerful market women’s group, who at her death in 1951, was succeeded by Abibatu Mogaji, Macaulay again led a major protest on this agitation. To Ajasa, the colonized natives must fully adopt European ideas and institutions as expressway to national progress. He was in the Nigerian parliament till 1933 and shortly after 1937 when he died, the Nigerian Pioneer died.
So, when on Wednesday, President Tinubu urged the Nigerian media to “report boldly, but do so truthfully; critique government policy but do so with knowledge and fairness. Your aim must never be to tear down, but to help build a better society,” my mind told me that that fluid and racy speech was for the klieg. In actual fact, the president wanted Kitoye Ajasa-reincarnates for journalists, an Ajitóoba-phlegm-eater – media conscripts who would blind their eyes to government’s wobbly feet at national parade. Just as Kitoye Ajasa did for Frederick Lugard and the British colonial lords.
Since Lugard, the Kitoye Adisa-kind press had always been the preference of governments thereafter. Ever since the establishment of the Nigerian Daily Times on June 1, 1926 and even prior, the Nigerian press and Nigerians themselves had always been thirsty for adversarial journalism as a weapon of combating the colonial government. Since then, the Nigerian media’s treatment of news became binary: it was either they were for the people against government, or against the people, but in romance with government, like Kitoye Ajasa’s.
Since the Muhammadu Buhari government, the Nigerian media has operated under a very precarious situation. Its first blow was economic. As Eze Anaba, the editors’ president said, the Nigerian democracy, resilient through the ages, is currently under the bayonet of “insecurity, economic hardship, misinformation, and declining public trust in institutions, (as well as) government officials’ intolerance, sometimes, to freedom of the press.” The gravamen of Anaba’s speech can be found in his quip that “editors must therefore defend the sanctity of truth, insist on transparency, and hold power to account — not as adversaries of government, but as constructive partners in the pursuit of national progress.”
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In what would look like a systematic but gradual decimation of the Nigerian press, governments have since 1999 corroded its powers. The ostensible aim is to ensure that the Nigerian press barks but bites seldom. For those who can recall, the battle to wean Nigeria of military rule was largely fought on the pages of its newspapers. The press literally yielded its space for democracy activists to make use of it for their campaign for democracy. In the process, many journalists were sacrificed. Many were jailed and maimed. Bagauda Kaltho of The News signposted the clan of journalists who paid the ultimate price, in anticipation of liberty for Nigerians today. The newspaper press was so formidable that both Generals Ibrahim Babangida and Sani Abacha had to roll out tanks to extinguish its irritating flame. At the end of the day, the Nigerian press was largely responsible for the rout of military rule in Nigeria and its replacement with civil rule.
By 1999 when Nigeria returned power to civilians, the Nigerian newspaper press was still blistering. Its armaments were still potent and practitioners retained their energy which seemed to be bursting at its seams. Not long after the commencement of the Fourth Republic, the newspaper press made public examples of the carried-over rots of Nigeria’s governmental dysfunctionality. One after the other, even at a time when its tools were analogue, the press made mincemeat of public officers who, as it was later revealed, were evil doppelgängers of what they claimed to be in public. Salisu Buhari, the young Kano State legislator, who became Speaker of the House of Representatives, had his bubble burst. So also did Evan Enwerem. But for his street craftiness, the man who is the Nigerian president today would have been drowned by that hyper-ventilating press energy of the early 4th Republic.
The press of this period’s investigative acumen was top-notch and it could compete with any newspaper press anywhere in the world. My haunch is that, alarmed by the enormous power at its disposal and the system-purifying but dirty people-destroying powers within its grips, governments since 1999, either deliberately or otherwise, perfected plans to castrate the deadly watchdog of the Nigerian press. Today, they have made a huge success of this engagement. The success is such that, the wily politicians in agbada, babariga and Ishiagu can thump their individual chests that the battle to rid the Nigerian governance space of the irritancy of the Nigerian press, which the military, with their tanks and artillery, couldn’t achieve in decades, were effortlessly executed by them.
Today, the Nigerian newspaper press has been so mercilessly drubbed that it is barely existing. Gradually, an underground and sustained shellacking was waged on it and what is left is its decimated carcass. Many of Nigeria’s erstwhile matador press houses, where the warriors who fought military rule to a standstill operated from, are desecrated and abandoned. Their print-runs are caricatures of those noble eras when they proudly bore the tag “mass” in their media operations. Governments after governments since 1999 would seem to have deliberately jerked up costs of running newspapers to the league of what you needed to procure nukes. The newsroom has emaciated so terribly that you would imagine it was afflicted by a weight-pining cancer.
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Last Wednesday, I reckon that the tiger was happy that the watchdog had been finally castrated, can bark and cannot bite. It lay prostrate by its feet with a begging bowl. All those ills that plague the Nigerian media today, itemized by Anaba, the League’s president, are physical manifestations of a conquered press whose conquest is a product of gradual decimation. The graveyard of the print media is luxuriant with lofty memories.
Thanks to the broadcast and social media which have both taken over the “mass” in print journalism’s erstwhile “mass media” pedigree. But for them, the Nigerian press would have today been a totally conquered battlefield. The watchdog must have entered the tiger’s lair last Wednesday, believing that the tiger’s smiles approximated its love for it. Truth be told, in the eyes of its newly acquired tiger friend, the press is a gourmet meal it has prepared for the dining table. Odolaye Aremu, Ilorin’s talented bard, once explained the danger in that emergency dalliance. “Adìye òpìpí” is the Yoruba name for a featherless hen which, in stature and outlook, bears striking resemblance to a hawk. The bard warned this hawk-lookalike hen to be wary of its newfound friendship with this carnivore, lest its entrails end in the belly of the raptor. Perhaps deceived that, being a media owner himself, like Odolaye’s òpìpí hen, the president is one of them, the Nigerian press, like this mistaken hen, would realize its folly too late when its flesh ends inside the hawk’s belly.
Any country of the world where the press and government are cosseted in such an amorous and adulterous relationship as we saw in Aso Rock last Wednesday has unilaterally tossed good governance out of its window. It reminds me of a paraphrase of a famous quote by US Supreme Court Justice, Hugo Black. Black wrote: “The press was protected so that it could bare the secrets of the government and inform the people. Only a free and unrestrained press can effectively expose deception in government. And paramount among the responsibilities of a free press is the duty to prevent any part of the government from deceiving the people.” But, when the press deliberately hands itself over to government, what then happens?
The Nigerian press today lives in The Wailers’ archetypal concrete jungle. In this jungle, though there are no physical chains around its feet, it is not free. Three young Jamaican boys, which included Bob Marley, had in 1973, in their ‘Catch A Fire’ album, sang about the melancholic life of a wanderer which the Nigerian press found itself living today. Glory lost, barely living and now captive in the hands of the state, those young Jamaican boys’ melancholy is a fitting description of today›s press.
The only way the Nigerian media can play its rightful role in the success of democracy, especially the success of the Tinubu government, isn’t by sucking up to people in power or being their lapdog. A century after Kitoye Ajasa played his groveling role to Lugard and British colonialists, history hasn’t forgotten him. It reserves a place for him till today. What will it say about us tomorrow?
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Edo Dep. Gov. Idahosa Inducted, Bestowed With Rotary Premium Award

The Edo State deputy governor, Hon. Dennis Idahosa, has been bestowed with the Rotary Premium Award by the Benin Metropolitan Rotary Club, District 9141 in recognition of his humanitarian disposition.
In a statement by his Chief Press Secretary, Mr Friday Aghedo, the deputy governor was accorded this recognition when the humanitarian organization visited his office to induct him into the club
Idahosa expressed appreciation for the recognition and promised to continue to contribute his best for the betterment of the society and humanity.
“When I was growing up, my prayer to God, was Bless me so that I will be a blessing to the world,” he stated.
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He noted that the recognition was in no doubt, a call for higher responsibilities.
Rotary President, Hon. Elizabeth Ativie who gave reasons for the award and investiture, maintained that the induction was based on Idahosa’s humanitarian disposition which is in line with Rotary Club’s doctrine of service above self, humanitarian and community.
“This is a reflection of where your heart is,” she told Idahosa.
The Assistant District Governor of the Club, (AG) Samson Olayiwola of Zone 20, D 9141, later decorated Idahosa with the “Rotarian pin,” the recognized logo of the Rotary Club worldwide.
This was in addition to the presentation of a certificate of membership and embroidered with a sash that uniquely identifies Idahosa as a member of the “RC Benin Metropolitan District.”
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Doctors’ Strike Continues As NARD Demands Fair Deal, Better Pay

The Nigerian Association of Resident Doctors (NARD) has called on the Federal Government to immediately conclude a long-delayed Collective Bargaining Agreement (CBA), as their indefinite strike entered its 15th day on Saturday.
It also demanded a review of the outdated Consolidated Medical Salary Structure (CONMESS).
In a statement posted on X on Saturday, the union said: “Dear Nigerians, Doctors Deserve a Fair Deal! For long we’ve waited for a Collective Bargaining Agreement (CBA), a simple, written promise that ensures fairness, clear work terms, and proper pay. But the government keeps delaying, while doctors face rising costs and crumbling morale.
“We demand the immediate conclusion of the CBA and review of the outdated CONMESS salary structure.”
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The strike, which began earlier this month, has affected 91 hospitals nationwide, including federal teaching hospitals, specialist institutions, and federal medical centres, disrupting medical services across the country.
NARD said the union’s 19-point demand list is reasonable and necessary for the welfare of doctors and patients.
The list includes the payment of arrears under the CONMESS salary structure, disbursement of the 2025 Medical Residency Training Fund, prompt payment of specialist allowances, recognition of postgraduate qualifications, and improved working conditions.
The union stressed that these measures are essential to sustain doctors and maintain a functional healthcare system.
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President Bola Tinubu has also directed the Ministry of Health to immediately resolve the strike, noting that the government is addressing the doctors’ demands.
Despite the directive, NARD said delays in finalising the CBA and reviewing salaries have continued to demoralise doctors, many of whom face rising living costs while providing critical medical services.
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