Connect with us

News

OPINION: Petrol Price As Slow Poison [Monday Lines]

Published

on

By Lasisi Olagunju

On May 25, 2020, George Floyd of Minneapolis repeatedly pleaded for reprieve. “I can’t breathe,” he groaned while police officer, Derek Chauvin, smashed his knee on Floyd’s neck and back. A bystander saw what was happening and exclaimed “let him breathe.” No. The officer was killing Floyd slowly. For every plea for breath, Derek Chauvin pressed harder the back of George Floyd’s neck. The law enforcer kept his knee there – one minute, two minutes, three minutes….ten minutes. Then there was quiet. The bell tolled for Floyd. And then the war – Black Lives Matter. This government’s economic policies feel like Derek Chauvin’s knees on George Floyd’s neck. The more we plead for life, the harder the pressure from their knees.

Northern Nigerian politician and Borno South Senator, Ali Ndume, rushed out a warning to President Bola Tinubu last Friday. He said he was in Maiduguri and was alarmed by what he saw and at what was coming. He said so many eerie stuff in that short note: He asked the president to do something about the hardship in the country, before it is too late. He said that around the president are wicked advisers “who don’t mean well for the people of this country.” He said they “give him wrong advice.” He begged that Nigerians “can’t afford the things that are being pushed on them every day by enemies of (the) state.” He was afraid to name the enemies.

Advertisement

Before this government came into our lives last year, petrol sold for less than N200. Last week, I bought a litre for N1,200. Friends and foes of the president are now united in misery. Someone said the president is talk-and-do. They cynically said the man contested to be “pressdent.” Now that he has become what he wanted to become, shouldn’t he do what he said he would do? The ‘pressdent’ is pressing and denting. Loafers around power, and government defenders used to personify W.B. Yeats’ “the worst”. They used to be loud and “full of passionate intensity.” Now, they sound silent, they talk and write sober. What I meet in petrol stations is what they meet there. They plead for life too, but the knee is there, going down harder.

Petrol must be very expensive for our economy to be healthy. That is what the government says. It is the elixir as prescribed by the powers behind the throne. Shouldn’t they know that whatever is worth being called medicine could be poison as well? ‘Pharmakon’ is the Greek word for medicine; it is also the Greek word for poison. Medicine is Oògùn in Yoruba. Poison is also Oògùn in Yoruba when it is encased with appropriate parts of speech. A similar expression in Hebrew is ‘sam’, the use and meaning of which hint us of the very thin line between what cures and what kills. Another dividing line between what kills and what cures is how a drug is taken. That which is for external use only, what is it doing in our mouth? Haruna Ishola, deeply witted, foremost Yoruba musician, in an album said his enemies were in trouble because they drank what they were asked to bathe with. “Má dà wá l’órí rú Oluwa (May God not inflict us with madness)”.

MORE FROM THE AUTHOR: OPINION: Poverty, Professors, And Policy [Monday Lines]

Advertisement

Implicated in our case is the IMF. One official mission of the IMF is to discourage “policies that would harm prosperity.” Whose prosperity? Why has no sick nation ever been cured of poverty by that Fund’s prescriptions? Or do we take it that the problem lies with the patient and not with the physician? What this government force-feeds us with is a drug we took before. Almost forty years ago, the prescription was labeled Structural Adjustment Programme. It didn’t work for our health; it deformed our country and stunted its growth. Those who professed it that time are in our control room today, testing anew the old drugs. Now, we all can’t breathe.

The Nigerian vase of survival is broken and every one declares their innocence. The president’s wife was in Ile Ife last week where she posted a disclaimer: my husband is not the cause of this hardship. She didn’t name who caused the hardship. Ndume blamed not the president, but his nameless bad advisers for the poisonous prescriptions. “The tempter and the tempted, who sins most?” Shakespeare asks in ‘Measure for Measure’. But it does not look like the president is being misled by any tempter. He knows what he is doing. He tells us to calm down as he hammers out tooth after tooth. A giant using his strength like a giant, the man does his thing spraying pain as anesthesia. The closest persons to him impress it on us that he is a physician committed to healing the nation and its sick people. His party vowed last Friday that the pain in town notwithstanding, their man wouldn’t change the drug dosage regimen. So, whose knee is suffocating us?

The president and his clan are the only ones who see life at the end of today’s tunnel of pain. For us, their victims, the way the regime injects petrol price increments, almost monthly, into our lives makes it look like Doctor Death. They are very professional about it. They know what dose to drop and when to drop it. Professional poisoners do what they do. They remind one of France’s ‘L’affaire des Poisons’ (Affair of the Poisons) and the case that triggered it.

Advertisement

Almost two centuries ago, Dr James Johnstone was a fellow of the Royal College of Physicians and Professor of Materia Medica and Therapeutics at the Queen’s College, Birmingham, United Kingdom. On October 5, 1847, Johnstone delivered a lecture at the college on what he themed ‘The Accumulative Action of Medicines, with Some Remarks on Slow Poison’. Midway into the lecture, the professor told the story of Marie-Madeleine-Marguérite d’Aubray, marquise de Brinvilliers, a French noblewoman who was found guilty of several murders, and was executed in Paris in 1676.

MORE FROM THE AUTHOR: OPINION: ‘Those Who Are About To Die Salute You’ [Monday Lines]

Jonestone told the woman’s story to illustrate the lethality of slow poison. Several authors, playwrights and filmmakers have used her life to teach the consequences of wickedness. The ‘Marquise of Darkness’, a 2010 TV movie, is one. I use it here as a metaphor for the fatal effects of killer policies, greed and wickedness, and how populist palliatives can kill.

Advertisement

The woman in the story was wealthy but she wanted more. She was the kind who would be queen, yet invest in money ritual. She wanted everything around her to be hers only. Madame Marie wanted all of her rich father’s wealth for herself but she had two brothers and a sister whose claim to the wealth was as strong as hers. It was a difficult wish but where there is a will there must always be a way. She romanced a man called Sainte-Croix. Apparently an expert at preparing lethal substances, Sainte-Croix designed a scheme for Madame that would help her take out her ‘rivals’ one by one. Dr. Jonestone said the woman’s father was the first to go. He “was without hesitation sacrificed…The first dose of poison was given to him in soup. The man suffered so much pain after it…and in the space of a few days he expired.”

Madame Marie’s father was dead but her two brothers and a sister still lived to share the wealth with her. Those ones must die too. She agreed with her accomplice that what would kill her siblings must not look like what killed her dad. The murderous resolution was that “to avoid suspicion, it was necessary to employ a poison less rapid in its action than that which had killed the father.” They procured their substance but, first, they must test its efficacy. The wicked did not use animals for their experiments. They used human beings. And who? Poor patients in a public hospital.

Madame Marie had a reputation for piety, charity and philanthropy. She had repeatedly been to that hospital before with wine and medicine “to relieve the distressed.” Now, she went there with biscuits and fruits and other food items. The hungry, poor, and sick ate her food with much relish and thanks. A month later, Madame went to check on her patients. Their conditions had worsened; they suffered now a disease they did not have before. No one suspected Marie and her pan of palliatives. Doctors told her that “the disease was unknown, and defied their utmost skill.” Madame left. Two weeks later, she was back to check the result again. The story teller said “some of the patients were dead, others still lingered in hopeless agony – animated skeletons, whose only signs of life were the voice, sight, and breath.”

Advertisement

So, it happened that all who took Madame’s palliatives died within two months. Every expert inquiry as to what killed them drew blank. “Encouraged by this success,” Johnstone continues the story, Madame “commenced operations upon her brothers and sister. The sister escaped by leaving Paris, but one of the brothers expired in two months, and the other about five months after they had been subject to the influence of poison….”

Nigeria has become a nation of “animated skeletons.” The land is poisoned. Ndume spoke about “enemies of the state” advising the president. Who are they or can’t we ask who they are? Are we victims of some experiments by those governing our president? The way petrol price daily moves up the spiral staircase feels like Madame Marie’s poison. And just like her palliatives – the biscuits and fruits she graciously gave the needy at that Paris hospital – the kindness of the wicked here kills in devastating installments.

MORE FROM THE AUTHOR: OPINION: ‘I am Here to Plunder’ [Monday Lines]

Advertisement

Yet, it doesn’t look like we’ve seen enough. The sad are many but they are past weeping. Shouldn’t there be an end to human suffering? Cornelius Lucey in his ‘The Mystery of Suffering’ (1931:401) writes about life, its constitution and how it handles pain and suffering. He says life sets “limits of time and of degree to the endurance of suffering” so much so that “when pain reaches a certain intensity, nature comes to the rescue. Self-consciousness is suspended, the patient faints off, and the pain ceases to be felt…” The passage you just read euphemises death. Mass suffering, administered in unremitting doses, kills massively.

Yet, in Nigeria, those who daily bake loaves of pain preach endurance. They say we will thank and worship them after this tenure. How many will be alive by the time these times are over? Is it not there in the Christian Bible that only the living strike up the tunes as “fiddles and mandolins.”? The dead don’t bite, yes. They also don’t praise. We beg those who minister pain to please read their Bible; Isaiah 38: 18-20: “The dead don’t thank you, and choirs don’t sing praises from the morgue. Those buried six feet under don’t witness to your faithful ways. It’s the living—live men, live women—who thank you, just as I’m doing right now…”

How many will be around when this government leaves power? Already the country is being emptied, one by one by starvation; en masse by emigration. Japa is no longer a southern Nigerian solution to destitution; resilient northern Nigerian middle class members are bailing out too. That is how forests lose their verdure and cities get abandoned. Look inside the houses around you; the buildings are either empty nests of lonely aged persons or or they are completely abandoned sepulchers.

Advertisement

Alfred Joyce Kilmer (1886 – 1918) wrote ‘The House with Nobody In It’ – a poem about emptiness, about lost glory, about abandonment, about aborted promise. The poet looks at a poor old farmhouse. It hurts to gaze at this house with its crumbling roof and falling shutters. It hurts to think that this house has seen golden years when it sheltered life and hugged man and wife and echoed a baby’s laugh. It hurts to look at the poor old house and feel the pulse of its broken heart. It stands empty, it looks idle. It is stupid.

This poet talks to himself. He says this empty house needs somebody to weed the compound and cleanse the kitchen and the rooms upstairs and downstairs; it deserves some persons of courage and knowledge who would kill the snakes in the crevices, and the scorpions in the cracks. But nobody cares about the dirt and death stalking the stairs. The house needs people in its life. Even if they are ghosts, humming the right tunes. A country is a house.

The Nigerian house is damp and dank. Its hearth needs embers of care. Who will light the wood? The one holding the matches is holidaying somewhere on the moon, transiting from the infirmary of King George IV to the sanatorium of Napoleon Bonaparte. While he does that, this big house is left alone to drift in cold, mournful loneliness, broken hearted. Nigeria should not be that house. Or is it that house? I ask because it hasn’t been this dreary for it all its life. There was a fleeting past of warmth and hope.

Advertisement

It is in some records that this country showed some promise before the terrible crash of less than ten years ago. A World Bank study revealed that between 2003 and 2013, “the size of the middle class in Nigeria increased from 13 per cent to 19 percent while poverty reduced from 45 percent to 33 per cent.” But, by mid-2015, the bank had started asking where the Nigerian middle class was. “Nigeria, where is your bourgeoisie?”, it asked in a blog article in May 2015. Where growth grew yesterday, decay thrives there today. And, that is not the end of the horror. The worst is that those in charge are insisting that what is killing us will eventually give us life. Poison is remedy. Government by oxymoron.

We hope the president will listen to his friend, Ndume, and release us from his chokehold. If he is the thoughtful person they say he is, he will do the right thing on time and give life back to our country. If he refuses to do so, that day will still come when we will inhale and exhale like Philonise Floyd did after a guilty verdict on his brother’s killer. Survivors of this moment will chant: “Today, we are able to breathe again.” That day will come.

Advertisement

News

Police Warn Against Protest In Aso Rock, Environs

Published

on

The Nigeria Police Force has warned intending protesters, agitating for the release of Mazi Nnamdi Kalu, against any form of protest around the Aso Rock and its environs.

A statement by the Force Public Relations Officer, CSP Benjamin Hundeyin, in Abuja, said the warning followed an order of a Federal High Court, Abuja.

He said the court, in a suit between the Federal Republic of Nigeria v. Omoyele Sowore & 4 others, on Oct. 17, restrained any form of protest around the Aso Rock and its environs.

Advertisement

The order restrains the respondents and any other persons or groups acting under their instruction from staging protests within and around Aso Rock Villa and its environs.

READ ALSO:Police Bust Child Trafficking Syndicate In Rivers, Rescue Babies

Other areas are the National Assembly Complex, Force Headquarters, the Court of Appeal, Eagle Square and Shehu Shagari Way.

Advertisement

“Accordingly, all intending protesters and counter-protest groups are strongly advised to avoid restricted areas and to refrain from any act capable of provoking confrontation or disturbing public order,” he said.

The police spokesman said the force would ensure the free flow of traffic, protection of lives and property, and security of all law-abiding citizens.

According to him, any person or group that uses protests as cover to incite violence, carry or use offensive weapons, vandalise public or private property, kidnap, or engage in acts likely to cause loss of life or serious injury will be dealt with decisively.

Advertisement

READ ALSO:DSS, Police Partner NCCSALW To End Terrorism, Mop Up Illegal Arms

He said offenders would be arrested, subjected to full investigation, and prosecuted under relevant criminal laws, including laws relating to public order, violent conduct and terrorism where applicable.

Hundeyin said those who incite others via social media or other platforms would be investigated and prosecuted, using digital evidence.

Advertisement

He said the Inspector-General of Police (I-G), Mr Kayode Egbetokun, had directed the Commissioner of Police (CP) in charge of the Federal Capital Territory (FCT) and relevant operational commands to ensure strict enforcement of the court’s order.

Hundeyin said the I-G had directed the CP to maintain visible and strategic deployments across vulnerable locations, and ensure the safety of residents and lawful activities in the FCT.

READ ALSO:Police Intercept Illicit Drugs, Recover Pistols In Delta

Advertisement

He urged organisers of the protest and participants to avoid the restricted areas specified by the court and refrain from carrying weapons, engaging in provocative conduct, or encouraging others to breach the law.

Hundeyin also urged the protesters to channel their grievances through the courts and other lawful avenues rather than the streets.

The police spokesman said adequate security arrangements had been made to protect lives and property of law-abiding Nigerians.

Advertisement

He enjoined those, not engaging in the protest to go about their lawful businesses without fear as anyone found to be in breach of the court’s order or in contempt of the law and be arrested and prosecuted.

Continue Reading

News

OPINION: Amupitan’s Magical Marriage To A Buffalo

Published

on

By Festus Adedayo

While growing up, I went on hunting expedition with elderly men. From it, I found out that the forest, as an ecosystem, is diametrically opposed to the human world. In the forest, the hunter exists with “other beings”- animals of different shades and character, plants – whose existences bear similarity with man’s. One of such beings is an unseen spirit whose existence the hunter can take for granted only at his own peril. In the forest, the hunter is in a continuous struggle with these beings but is seen as an interloper. In this forest community, every member of the ecosystem contests for primacy, sometimes in a mortal and fatal manner.

Whenever human arguments begin to sound like claptrap to me, I bail out to avoid going mad. My refuge is always among animals, in the wild. It is a place Yoruba curiously call ìgbé. Ìgbé is, literally, excreta. I find greater logic in excrement than sweet-smelling human contraptions. To explain Professor Joash Amupitan’s recent appointment as the Chairman of the Independent Nigerian Electoral Commission (INEC) and the forebodings that line the sky, I had to go in search of animals whose lives could give explanations of the weird life of man. Whether in the sullen murmur of bees, the cruel humour of monkeys, the deafening roar of lions, the ugly beauty of hyenas or the artistry in the skin of zebras, the wild is a better place to find peace of mind. Or don’t you think so?

Advertisement

In Ayo Adeduntan’s seminal work, What the forest told me: Yoruba hunter, culture and narrative performance (2019), the author conducted an interview with Ògúnkúnlé Òjó of Agúnrege village in Oyo State. Adeduntan narrated how Òjó’s hunter master, Ògúnòṣun, married an efòn, the buffalo. In description, the African buffalo is one of Africa’s ‘big five’ safari animals, alongside rhinoceros, elephant, leopard and lion. Living only in Africa and Asia, the buffalo is reputed for its huge horns. Though a herbivore like cows, feeding only on plants, the animal often falls prey to predators like hunters, lions, leopards, hyenas and wild dogs. It can also be vicious; in order to defend herself, the buffalo strikes its prey with her horns.

According to Ògúnkúnlé Òjó, this particular day, he and another colleague on hunting expedition had shot the buffalo in the Agúnrege village forest. The animal immediately fell. Apparently frightened by the monstrosity of their kill, one of them had to run home to fetch their master, Ògúnòṣun. As they were about to get to the spot where the animal was felled, narrated Ògúnkúnlé, they suddenly saw a very pretty woman walking towards them. I remember Odolaye Aremu, Ilorin Dadakuada music lord, comparing the suddenness of the death of Western Region Premier, S. L. Akintola, to the instantaneous blow of a calamity when he sang, “…pèkílàá ko èèmò.” Said Ògúnkúnlé, “we ran into the animal, that is, the wife. She was a very beautiful woman” which in Yoruba is, “àfipẹ̀kí n l’abápàdéẹranl’ọ́nà, èyuùnìyàwó. Arẹwaobinrinni”. What Ògúnkúnlé implied was that the woman they met on the road to the buffalo’s remains was the same buffalo who had now transformed into a beautiful woman. It reminds one of Fagunwa’s Igbo Olódùmarè and how Olówóayé, swept off his feet by the sultry beauty of a woman named àjẹ́, was oblivious that he was making advances to a spirit woman.

MORE FROM THE AUTHOR:OPINION: Iyaloja-General At Oba Of Benin’s Palace

Advertisement

What eventually transpired between Ògúnòṣun and the buffalo-turned-beautiful woman is instructive. “Our master exchanged greetings with her (the animal). She greeted our master, kneeling down in respect. This is no hearsay; I, Òjó the hunter, was present there that day. Our master wooed her and they both agreed to marry each other. She (however) warned: ‘Now that you have decided to marry me, be informed that the day you, out of anger, call me an animal, that day would be your last. It would not offend me as much if you hit me so much that I am wounded and bleeding.’

“So they got married. She became pregnant and had the first child, the second and the third child. There was a quarrel between her and my master one day. As they quarreled, my master angrily insulted her: ‘Àb’órí ì rẹ burúni, ìwọ ọmọ ẹrankoyìí’ – ‘You good-for-nothing unlucky daughter of an animal.’ ‘Oh!’ the woman said, ‘You are done for.’ That was where the trouble started.”

Ògúnkúnlé Òjó then ended the story, stating that the buffalo woman then turned into her pre-marital animal state. “Yes. It is no hearsay. She transformed into an animal by Ademọla’s father’s house beside Igbadi Hill. That was when the two of them started to fight. Our master tried all his power and failed. That was how the woman ran away forever. One of the children is dead. The remaining two are still in my master’s house,” Ògúnkúnlé said.

Advertisement

The forest is a realm that is implicitly uncertain. Those who claim that forest conversations between the hunter and other beings who live in the wild are purely African fantasy underrate our reality. The truth is that the hunter shares the forest cosmos with other beings. While the hunter believes he possesses some superiority over animals and other beings in the forest, the truth is that it is a shared world. Indeed, the Yoruba worldview does not approve of man’s superordinate status claim in relation to other earthly creations. He is thus in constant war against these forest antagonists whom he cannot pacify and who also see him as a usurper. This reminds me of a childhood fairy tale we were told about Segbe, a boy who veered into the wild on a festival day to hunt game. The animals descended on him and made a barbecue of his flesh. When the search party scoured the forest for him the second day, the birds sang, “Who is there searching for Segbe? Human beings were celebrating in their homes. We, animals, were having ours in the forest. We have made a meal of Segbe’s flesh.”

MORE FROM THE AUTHOR:OPINION: The Madman Sermon On Mapo Hill

In animals, there is no hypocrisy, no pretension. Victims and victimizers are aware of their naturally ordained roles and do not pull any shroud over this. In their wild habitat, these mammal forebears of man seem to explain better the contradictions of human life and the illogicality of the life of man. It prompted my disagreement with Fela Anikulapo’s concept of “animal talk”. While excoriating the Muhammadu Buhari military government’s War Against Indiscipline philosophy of openly beating offending Nigerians, Fela called that philosophy a talk of animals. My disagreement is that animals’ lives speak to man, but man is too deaf to listen.

Advertisement

In Yoruba hunters’ narratives, while there is always a hunter, animal and spirit relationship, this symbiosis often ends up in calamity. While D. O. Fagunwa’s narrative of the relationship between the trio of man, animal and spirits in the wild was fabulism, he took it out of the real-life man-animal forest ecosystem relations and encounters. Fagunwa’s books opened our eyes to the symbiosis of this relationship. You can see this relationship in the encounter between Olówóayé, Fagunwa’s hunter and protagonist, and the one-eyed elf called Èsù-kékeré-òde, in the book he entitled, The Forest of God, Igbó Olódùmarè. In another of his book, Ogbójúọdẹ Nínú Igbó Irúnmalè, this contest for supremacy between man and the spirit was illustrated by how a character called Tèmbèlẹ̀kun, a flesh-eating spirit, devoured Lamọrin, a hunter. Such is the nature of the dog-eat-dog relationship in the wild. ̣

So, last Thursday, as Professor Amupitan appeared in the Nigerian senate for screening, he suddenly pounced on my mind like a rampaging leopard. Whenever a hunter encounters an animal in the wild, his discerning mind tells him whether she is indeed an animal or an animal-turned-man. Putting on that same lens, what I saw last Thursday was an incestuous relationship between a hunter and a buffalo that would soon go awry. The hunter-buffalo’s love-turned-sour narrated above tells me I wasn’t mistaken. My reading is that of a tragic relationship that will soon come full throttle between Aso Rock, Amupitan and the Nigerian people.

History is Amupitan’s first nemesis. It holds that, like Ògúnòṣun, the hunter who got married to a buffalo-human, the new INEC boss is entering a graveyard of history where he would be so badly gored that he might emerge therefrom with a permanent scar. Since Sir Hugh Clifford’s Legislative Council election of 1920, Nigeria’s elections have been the graveyard of their electoral umpires. Since then, Nigeria has had electoral chiefs whose tenures ended in fiasco and, or ignominy.

Advertisement

Enters Amupitan. His first shot in the Senate last week was to confront the unpalatable graveyard image of electoral umpire bosses with comely semiotics. In semiotic theory, users deploy signs and symbols to create meanings. This they do through language, gestures and images. As he appeared at the senate screening exercise, the professor of law and Senior Advocate of Nigeria appeared with his family. Probably a student of linguist Ferdinand de Saussure and philosopher, Charles Sanders Pierce, who founded this study of symbols, Amupitan knew that a semiotic portrayal of the presence of his children on his first interface with Nigerians has the power of convincing the people that, as a family man, he would be humane. However, the reality of what he is about to begin far transcends the tender-heartedness of the family.

MORE FROM THE AUTHOR:OPINION: Fubara And The Witches

Amupitan spoke very well. Just like his predecessors. The professor from the sleepy town of Ayetoro Gbede said his life is influenced by a tripod of God, hard work and mentorship.

Advertisement

Soon, Amupitan will realize that he is in the same boat with persons for whom God exists only as a political slogan or refrain. Beyond their lips, there is no one so-called. In this God thing, he is alone. Again, more than ever before, Amupitan, whose literal rendition of his name means a history maker, will indeed make history. He will also tell a story. What story he will tell and the history he will make are part of the omen of a gathering cloud in the sky I see. Vultures are already hovering, signifying that the story the professor will tell will not only not be significantly different from his predecessors’, it could be worse. First is that, unlike many previous elections, Nigerians have the painful belief that the winner of the 2027 elections, especially the presidential election, is already known. This will leave Amupitan to contend with his own ambiguities.

Second is the gale of defections that has rocked Nigerian politics in the last few months. The defections render party politics no different from the petty business of market square transactions. They thus make Amupitan’s job a potential failure. The belief is that the Senators/House of Representatives members and governors changing parties like chameleon changes colour, are driven by the quest to have the party at the federal lip-frog them into victory. How would Amupitan deny the party of his appointor victory in 2027?

Already, Amupitan’s ambivalent heritage may also sound the death knell on his electoral umpire role. While the presidency gleefully flaunted him as having “hailed from the North Central,” everyone knows that putting Ayetoro Gbede as northern Nigeria is one of those geographical mis-ascriptions of today’s Nigeria. A town in Okunland, in Kogi West Senatorial District of Kogi State, Amupitan hails from this town, founded in 1927 by early Christian converts. The truth is, Ayetoro Gbede is Yorubaland. So, if northern Nigeria, which is today embroiled in a fight with the avatar of Nigeria, on allegation of under-developing the North, loses the 2027 election to Amupitan’s perceived brother, there cannot but be wahala.

Advertisement

Pardon my pessimism. What I see is Amupitan, with his lustering credentials, ending up brutally bruised. This liaison with a buffalo-turned-pretty woman will not likely end well.

Continue Reading

News

Remain Apolitical – NAF Warns Personnel

Published

on

The Nigerian Air Force (NAF) has called on all personnel not to involve themselves in any political activities in the discharge of their professional responsibilities.

Air Vice Marshal (AVM) Usman Abdullahi, the Air Officer Commanding, Special Operations Command, Bauchi, made the call during the 2025 annual 10-kilometer walk and jog exercise organised by the Nigerian Air Force.

He also called on the personnel not to involve themselves in activity that is inimical to the calling of the military profession.

Advertisement

“You must remain apolitical. Don’t involve yourselves in any political activities and do not involve yourselves in activity that is inimical to the calling of our military profession.

READ ALSO:NAF Announces Two-hour Road Closure In Abuja For 10km Walk

I urge you to remain loyal to the Federal Republic of Nigeria and the President and the Commander in-Chief of the Federal Republic of Nigeria,” he said.

Advertisement

Abdullahi, who emphasised that the NAF pays serious attention to physical fitness for all its personnel, said that the exercise was to increase their cohesion, keep their mental fitness as well as for them to be on the alert at all times.

He commended the Bauchi state government for their cooperation and synergy as well as the creation of an enabling environment.

Also speaking shortly after the 10-kilometer walk and jog, governor Mohammed said the participants’ outstanding performances were the result of discipline, consistency and determination to succeed.

Advertisement

READ ALSO:NAF To Close Lagos Airport Road For Fitness Walk

These qualities, he said, were central not only to physical fitness but also to succeed in every area of life, adding that they had demonstrated team work, endurance and commitment to the values that made the Nigerian Air Force a model institution.

Represented by his Deputy, Alh. Auwal Jatau, the governor, said the exercise was more than just a fitness exercise but a celebration of unity and shared purpose.

Advertisement

Seeing officers comprising airmen, airwomen, sister security services, paramilitary agencies, and NYSC members come together in such a lively atmosphere reminds us that sports and fitness can be powerful tools for strengthening peace and solidarity.

READ ALSO:NAF Begins Recruitment Of Airmen, Airwomen

Here in Bauchi State, we take pride in the harmonious relationship between the government, the Nigerian Air Force and all security agencies operating within the State.

Advertisement

“The Special Operations Command and other military and paramilitary formations have played a vital role in maintaining the relative peace and security that our people enjoy today,” he said.

Nothing less than 32 people received different prizes for their outstanding performances during the exercise which included Airmen, Airwomen, Nigeria Immigration Service, Customs Service and civilians among others.

Advertisement
Continue Reading

Trending