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OPINION: Powerful Lagos, Powerless Osun State

Published

2 years ago

November 20, 2023

By Lasisi Olagunju

If I were a politician, my devotion hours would be to the courts instead of pouring oil on INEC and voters, deities of limited powers. If the gods complain, I would ask them where they were when ugly death was killing sinners and saints. The buck – our electoral buck – stops at the courts. That is our reality.

A list of candidates for elevation to the Supreme Court was released last week by the Federal Judicial Service Commission. Every Nigerian should be interested in every name on that list; they are the electors of our future presidents and governors and lawmakers. They will decide the price of rice and beans tomorrow. Whether salaries and pensions will be paid and drugs will be affordable for the sick are attached to tomorrow’s decisions of the Supreme Court. It is our electoral college. We should ask questions on its proposed justices. How did the nominated get on the list? What qualified them to be there? What disqualified others who are not there? Why is Lagos on the list when it has already filled its quota?

History is replete with cases of people who went to bed free, slept too much and woke up a conquered people. Conquest used to be by the force of arms; now it is mostly through the courts. In Nigeria, the courts are the new military; they take and distribute power to politicians. To live well, escape poverty and captivity, we should take interest in our law courts and in those who sit in judgement there. How are the courts, particularly the Supreme Court, constituted? Ask questions; insist on answers.

The courts are under threats of abduction, immediate past president of the Nigerian Bar Association, Olumide Akpata, warned at the International Bar Association (IBA) conference in France last week. He described the selection process of Nigerian judges as “bizarre”. He said there was “a deliberate attempt” by the Nigerian political class “to capture the judiciary.” He added that they are “achieving results.” He painted the picture of a helpless nation. I agree with him.

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There are 22 jurists on the nomination list released last week, but like in Animal Farm, the chosen are not equally favoured. The big men of power who drew the list put ‘priority’ in front of some; they stamped ‘reserve’ in front of others. What was the criterion (or were the criteria) for giving some priority over the others? Seniority? The seniority list in the Court of Appeal is publicly available on the court’s website; the nominations mock it, particularly for the South-West. Check the nomination list. Crosscheck it with the seniority list of justices of the Court of Appeal. In all the other five zones, seniority appears to have counted in arriving at the recommendations. But, in the South-West, it is a no. So, what was the goal of the appointers? And this is where I am going. I plead that you follow me.

I am from Osun State and I am interested in how it is affected by that list. There are two nominees from the South-West; one was chosen from Lagos and one from Osun State. The one from Lagos has a crown of ‘priority’ placed on it; the gentleman from Osun State is put on the reserve bench. The truth is: Lagos has no slot to fill; it already has Justice Kudirat Kekere Ekun as the number two of the Supreme Court. The slot is ordinarily for Osun State to fill and there is a history to that claim. Justice Emmanuel Ayoola, JSC, was the last candidate from Osun State on the Supreme Court bench. Ayoola retired at age 70 in October 2003. He was 90 last month. In simple arithmetic, for the past 20 years, Osun State has not been represented in the apex court – the result of a deliberate act of misallocation. And I will explain.

Listen. How many justices are supposed to be on the Supreme Court? The court itself answers that question on its website: “The Supreme Court of Nigeria consists of the Chief Justice of Nigeria and such number of Justices of the Supreme Court, not exceeding twenty-one, as may be prescribed by an Act of the National Assembly. Presently, the Supreme Court is made up of the Chief Justice and nine (9) other Justices.” A CJN plus 21 justices cannot go round all the 37 states of Nigeria at the same time. When eight masquerades are on the line and there are six bean cakes, the system has a way to get every ancestral costume round the basket of cakes. There is always a way. For the Supreme Court slots to go round, the states are paired or combined in twos and threes and allotted slots which rotate between or among them. Ekiti and Osun states are a pair here.

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Justice Olufunlola Oyelola Adekeye got on the Supreme Court bench representing Ekiti State in March 2009. She retired from the Supreme Court in November 2012. Her exit created a vacancy that should, by right, be filled by Osun State. But smart Lagos, which already had Bode Rhodes Vivour occupying its own slot, got up in July 2013, did a fast one and took what should go to Osun State. It happened and there was no protest from Osun State. You wonder why? It was because Osun State of that era was a colony of Lagos. What happened was a case of olówó gbà’yàwó òle (the rich snatched the fool’s wife). They do that very often. Instead of Osun State’s Justice Jimi Bada of the Court of Appeal moving up to his rightful place at the top, Lagos snatched the slot for its Kudirat Motomori Olatokunbo Kekere-Ekun. The Centre of Excellence then had two slots while Osun State had zero. It is because of ‘Gbajue’ steps like this that the hinterland people like me (àwa ará òkè) always salute Lagos as Eko Ile Ogbon (Eko, home of wisdom).

The wisdom of Lagos here means craftiness and determination. It gets anything it wants because it is Lagos. If you don’t have money, everything you have amounts to nothing – including your wisdom. Lagos is rich both in means and guile – and that combination is lethal. Osun’s strength is more in needless crises and in acquiescence to rape of all kinds.

The retirement of Justice Bode Rhodes Vivour in 2021 should ordinarily reset justice for Osun State at the Supreme Court. But no; it does not appear this will happen. Instead of returning the snatched slot to Osun State after Rhodes-Vivour, Lagos is now positioned to grab it as an addition to Kekere-Ekun. The Federal Judicial Service Commission headed by the Chief Justice of Nigeria last week nominated Hon. Justice Adewale Abiru from Lagos State as South-West’s ‘priority’ nominee to join Kekere-Ekun who is already representing Lagos. Check the seniority list of the Court of Appeal where all the candidates were drawn from, Abiru has seniors in the South-West; two of them from Osun State. One of the two from Osun is, in fact, the number two in that court -Justice Jimi Olukayode Bada; another is number 15, Justice Tunde Awotoye. The favoured Lagos man, Abiru, is number 22 – far behind those two. They ignored numbers 2 and 15 and went for number 22 – because he is from Lagos. Even if, for whatever reasons, those two seniors refuse to move up and the choice of the commission is Osun State’s Justice Olubunmi Oyewole (number 32), should he be made to be a ‘reserve’ candidate as the commission has done given the fact that the slot is for Osun State to fill?

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In all these, we’ve seen how untrue our laws are that Nigerian states are equal. There is no equality of states in Nigeria; there are 22 Supreme Court seats for 37 states, Lagos alone takes two. Why is Lagos investing its men in the courts, particularly the Supreme Court? Lagos may be plain-speaking but it is never plain-dealing; it cheats, and it does it without consequences. I call Lagos the Napoleon of the West; it fights for other Pigs by cheating them. When an elder plays a game of ayò with a younger person, he must win, whatever it takes. Kí ni wón nfi àgbà se? What is the usefulness of age if you cannot deploy it to cheat children? That is the political and moral compass of the political entity called Lagos. If you like, disagree with this and flaunt Osun as the elder because it is the ‘cradle’, the ‘beginning’. But, know this: in Yorubaland, the rich is the elder – Olówó l’àgbà. Anyone with loads of years without money exists to be ignored, cheated and exploited.

I suspect the courts are being eyed by interests because with their gavel, judges confer privileges, advantages and freedoms. They also oppress and subjugate. Check how the original owners of lands in the United States lost their rights over their lands and were converted into tenants. Read Lindsay Robertson’s ‘Conquest by Law’ (2005), how the American Supreme Court awarded “all discovered lands” to European “sovereigns” and gave “occupancy rights” to the original owners. How did it happen? Would it have happened if the judges were not of European origin? The Nigerian people have their feet firmly on that route. Their own conquest by law will be complete and completed soon unless they cap their sleeping hours.

A whole country can be helpless. Nigeria is. My dictionary says ‘helplessness’ means “weak or dependent: a helpless invalid deprived of strength or power; powerless; incapacitated.” A whole people can be helpless, especially if they choose to. The 1823 American case referenced above, Johnson v M’Intosh, gave birth to the Discovery Doctrine which, if applied here, would bequeath River Niger and all its lands to Mungo Park and his descendants. Fortunately, our politicians and the judges have not thought of importing it into our laws complete with affidavits averring that they are heirs to Mungo Park’s estate. They may still do it, once they are through with the construction of the courts in the image of their desires.

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The Supreme Court should be the afflicted’s locus amoenus, a pleasant place of refuge, safety and comfort. But how do we tell the story of a court built of blocks of injustice? That is what I see in those who have enough taking from those who have none right inside the temples of justice. Our ancestors had neither good names nor prayers for warlords who pull straws from their neighbours’ roof so that theirs would stop leaking. The current flood from the rains will wash away the house of justice if the owners look on. It is almost a week since that Supreme Court list was out, I have not heard a whimper of protest from those holding the short end of the stick. Osun’s forbearance is legendary. But is it not stupidity to stay in queue when the other party wants everything? Lagos that has Surulere (patience is profitable) has never believed in waiting for its turn.

“He that oppresseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want” (Proverbs 22:16). Enablers of iniquity have not read that verse in their Bible. They have also not read Romans 12:19. – “Let love be without hypocrisy. Abhor what is evil. Cling to what is good.” To those who are Muslims and who excuse evil for reasons of class, creed and ethnicity; to them that teach or plead or enforce acquiescence as evil multiplies itself, I commend the words of the Prophet as reported by Abu Sa’id al-Khudri: The Messenger of Allah (peace and blessings be upon him) said, “Whoever among you sees evil, let him change it with his hand. If he cannot do so, then with his tongue. If he cannot do so, then with his heart, which is the weakest level of faith” (See Sahih Muslim, 49).

Evil will grow and flourish if it is manured with helpless acceptance. And that will be the death of Nigeria, its democracy and our freedoms. Khalil Gibran (1883-1931) was a Lebanese-American writer, poet and visual artist. He warned us never to refuse anything by accepting it; he said we should never nurse half hopes and fight half battles. He wrote many powerful lines, the most engaging are in his book, ‘The Prophet’ with the avant-garde poem ‘Do Not Love Half Lovers’. I reproduce it here: “Do not live half a life/and do not die a half death/ If you choose silence, then be silent/When you speak, do so until you are finished/If you accept, then express it bluntly/Do not mask it./If you refuse, then be clear about it/for an ambiguous refusal is but a weak acceptance./Do not accept half a solution/Do not believe half-truths/Do not dream half a dream/Do not fantasize about half hopes/ Half the way will get you nowhere/You are a whole that exists to live a life/not half a life.”

I pray we listen – and loudly refuse to choose silence.

News

[OPINION] 2027: Tinubu And The Snake

Published

12 hours ago

June 13, 2025

Editor

Tunde Odesola

To the Westerner, land is one of the four factors of production, riding in the same vehicle with labour, capital and entrepreneurship. In the terminology of modern economics, land is a variable. A variable is inconsistent, like Nigerian politicians. Land is also a utility, like the Nigerian masses, used and dumped. Land is a means of profit. Prophets profit in Nigeria sinfully. Land is an asset…A broader definition adds technology and human capital to the four basic factors.

In Africa, land holds a spiritual significance beyond its role as a factor of production. Land’s ancient name is Earth. Land is the endless embroidered mat of brown and red soils, lying face-up to her celestial twin, Heaven, who gazes back with sun and moon for eyes.

Unlike Heaven’s big eyes, the sun and the moon, which watch over humans, every step taken by man on land ticks on the conscience of time. Land is ferocious karma. It never forgets. While Heaven symbolises the eyes that watch all human deeds, land is the judge that rewards benevolence and punishes malevolence. This is why the Yoruba revere land in these words, “Ilè ògéré, a fi oko yeri, alapo ika ti o n gbe ika mi, says Ifa scholar and Araba of Osogbo, Chief Ifayemi Elebuibon. Expatiating, Elebuibon states that ogere is a divine trap; a quicksand that caves in under the feet of evildoers, swallowing them up.

After creation, Man and every creature live in their respective habitats within the garden. Biblical and Quranic accounts say God made Man lord over all other creatures, urging him to multiply and subdue the earth. However, Prof. Wande Abimbola, Awise Agbaye, says that foreign religion believers are applying God’s injunction wrongly, noting that African religions, including Ifa worship, provide room for the mutual coexistence of all creatures. He explains that Western civilisation, aided by science and technology, has gravely polluted the earth.

The former vice chancellor of the Obafemi Awolowo University expounds, “Humans, animals, insects and trees should coexist. If we can’t coexist with nature, we will perish. There are 700 million vehicles worldwide, and there are 350 million of them in the US alone. If you sum up the acreage of roads in the US, it’s more than the size of New Jersey. We have intruded on nature, disrupted ecosystem balance, and killed countless organisms under the soil through construction.

“The injunctions by foreign religions, urging people to go into the world and subdue and multiply, are probably responsible for our wastefulness and population explosion. Where are the trees in Ibadan, Ikeja, Port Harcourt and Zaria? If we see an insect, we kill it. If we see a snake, we kill it.”

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But, how did the snake get its venom? Wait, I’ll tell you. Creation stories snake through cultures, shedding skins of meaning from culture to culture. In the Abrahamic religions – Judaism, Christianity and Islam – the snake got its venom on Creation Day, before sneaking up on Man Adam and Woman Eve, to trick them out of Eden. Thereafter, the snake became cursed and haunted.

In African cosmology, however, the snake is not the Devil. Neither is it Satan who morphed into a serpent in Eden. The snake is not exiled from Paradise; it is a bona fide creature in creation, possessing the most beautiful skin of all, a shapely head and bespectacled eyes.

How did the snake get its venom? Elebuibon uncoils the tale, “In time past, the snake was called ‘okun ile’ – earthly rope, because it was used for tying objects like firewood. People carrying firewood from the bush dump their firewood on the ground at home, smashing the snake, crushing its spine,” Elebuibon explains.

“Then the snake consulted a babalawo named ‘Òkàn Wéré Wéré’, who divinated an Ifa verse, Òkànràn Òsá, for him. Snake was told to make a sacrifice of needles and worship his head. When Snake did as instructed, he became envenomed,” Elebuibon concludes. Man knows better now.

The life of the snake is not only a pot of venom and fangs. Globally, the snake kills far fewer people than the mosquito and war. According to BBC Wildlife Magazine, the snake ranks among the 10 deadliest animals to humans, including the hippopotamus, elephant, saltwater crocodile, ascaris roundworm, scorpion, assassin bug, freshwater snail, Man, and mosquito.

Indeed, Man should be grateful to the snake because it preys to protect balance in the ecosystem. Though its venom kills a very few, it saves millions who suffer from cancer, hypertension, blood disorders, etc via the medicines made from it. A paper titled, “Therapeutic potential of snake venom in cancer therapy: Current Perspectives,” published by the National Library of Science, USA, says, “Some substances found in the snake venom present a great potential as anti-tumour agents. In this review, we presented the main results of recent years of research involving the active compounds of snake venom that have anticancer activity.” The snake is not all about coiling and slithering, though scientists and engineers model robotic movement after its muscular geometry.

The Idemili community of Anambra State comprises two local government councils called Idemili North and Idemili South. In Idemili, pythons are not cursed; they are consecrated. They slither around freely into homes on silent feet; never bruised, nor battered.

The Awise Agbaye says some Yoruba communities worship pythons in the olden days because they believed that the founder of a community, upon death, turned into a python in the afterlife, where he sits on a stool to welcome members of his clan who attained old age before dying.

Many African folklore songs extol the python. One of such songs is ‘Terena’, by Dele Ojo. Another is ‘Sirinkusi’, which belongs in Yoruba oral history. The theme of both songs includes love and respect, with a young man trying to prove his prowess to a love-struck lady.

In ‘Terena’, the young man tells the lady not to call him ‘Awe’, that is, ‘Mister’, but ‘Aba’, which is ‘Father’. The lady refuses and the young man takes her on a journey where he respectively turns into a python, tiger and water, but the lady doesn’t budge. It was when he turned into fire that she eventually called him father.

I will call President Bola Ahmed Tinubu father. I will call him a python, too. With the way he has traversed Nigeria’s political terrain since 1999, no other politician qualifies to be called the Father and Python of Nigerian politics. Tinubu, it was, who wrestled to the ground the Federal Government headed by General Muhammadu Buhari, to emerge President against all odds.

Tinubu is the wiliest politician in the history of Nigeria. And I fear for him, lest the trap set by the tortoise entraps the tortoise. I remember, the level-headed Tafawa Balewa faced opposition, the sage, Obafemi Awolowo, faced opposition, and the charismatic Zik of Africa faced opposition.

General Ibrahim Babangida, aka Maradona, was booted out of power. Though MKO Abiola rode on the back of popular support in 1993, he still faced opposition. And, before he died like a brief candle, General Ole, Sani Abacha, coerced Nigerians to support his self-perpetuation. Every Nigerian sang the name of Abacha. Those who didn’t sing fled the town before dawn.

Clearly, I remember, ‘Third Term’ agenda burnt the fingers of the hypocrite farmer in Ota after democracy returned to the country, even as the herdsman General fled to Katsina to enjoy his bounty in peace, two years ago.

Father Tinubu, the way everyone is falling to the anointing in Abuja is foreboding. I don’t know what will give, but something seems out of place and ready to give. Tinubu is the current father of Nigerian politics. I pray he lives longer than the ancient python. I wish he would stop deploying his massive muscles against opposition voices and his sons in Lagos, Rivers and elsewhere.

Though politicians cling to power when the nation gasps, the snake sheds its skin when it outgrows it. Though the snake strikes to protect its terrain, the politician steals to destroy his terrain. I pray Tinubu was the hissing snake that strikes corruption to death, and not the politician that kisses to steal.

Email: tundeodes2003@yahoo.com

Facebook: @Tunde Odesola

X: @Tunde_Odesola

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CSO, Stakeholders Lament Impact Of Mining In Edo Communities, Want A Halt

Published

14 hours ago

June 13, 2025

Editor

A Civil Society Organization – The Ecological Action Advocacy Foundation (TEAF) – has called for an immediate halt to mining activities in Akoko-Edo Local Government Area of Edo State particularly in Igarra, Ipesi, Dagbala, among other communities.

The organization said the call became necessary in order for the companies operating in the area and the communities to come to a round table and discuss the terms and conditions of operations.

INFO DAILY reports that the one-day dialogue event drew participants from communities where mining activities are taking place in Akoko-Edo and the civil society community.

Speaking at the one-day Community Dialogue on Halting Extractive Activities in Akoko-Edo, an environmentalist and climate justice campaigner, Comrade Cadmus Atake-Enade, lamented that “mining and extractive activities have rendered community people hopeless in their own lands, hence need to stop.”

“We must stand in unity to halt these destructive activities and actions. We must stand firm to halt all forms of extractive activities that have destroyed our lives and wellbeing,” he added.

The environmentalist, who noted that “communities where extractions have taken place experience mostly negative impacts,” stressed that “mining and the extractive industries are among the most destructive sectors on the planet, especially for indigenous and farming communities.”

He added: “These activities pose grave threats to cultures and community life because it takes generations for them to recover from the damages done to their community environment.

“Most of these negative impacts are usually in the rural areas where smallholder agricultural production is carried out in Africa and where the bulk of extraction occurs.

“Most of our farmers are women and they are disproportionately affected by mining and extractive activities.”

Giving a damning narration on how a JSS 3 student lost her life in the course of looking for her daily bread,
Angela Alonge from Ipesi community, while listing the risk involved in mining sites, said “a JSS 3 student who went to look for her daily bread in one of the mining sites lost her steps and fell into the pit and died at the spot. A pit deep enough to contain a 10-storey building. It is pathetic.”

She added: “The children in our communities are used like rags. The children are fending for themselves and the family. The community does enjoy any positive impact from mining.”

Joseph Lawson from Igarra community, lamented that rather than being a blessing to the people, the reverse is the case, adding: “Mining ought to create jobs for the community but the reverse is the case. Mining could cause earthquakes.”

Lawson, who urged the state government to re-register the over fifty mining companies in the area with a view to regulating them, urged the government to also intervene in the incessant clash between the communities and the mining companies.

Also, Precious Momoh from Igarra, lamented that “God has blessed us with natural resources yet we are suffering. We have limestone that they use for road construction yet we have no road.”

He added: “We need empowerment and development in our communities. People cannot be earning billions from our communities while we remain in abject poverty. Also, there should be rules and regulations for these mining companies.”

News

Hope Rises As Ijaw Nation Wades Into Okomu Crisis

Published

1 day ago

June 13, 2025

Editor

Photo: File copy

There seems to be solution at sight to the crisis bedeviling Okomu community in Ovia South West Local Government Area of Edo State following the setting up of Peace and Conflict Resolution Committee by prominent Ijaw monarchs drawn from Edo, Ondo, Delta and Bayelsa states.

The setting up of the Peace and Conflict Resolution Committee by the Ijaw kings followed a request by His Royal Majesty, Pius Yanbor, the Pere (king) of Okomu Kingdom to his Ijaw brothers peres (king), appealing to them to intervene in the crisis that had led to the burning of houses and loss of lives.

Worried by the crisis and the consequent appeal by HRM Pius Yanbor, the Ijaw peres (kings), namely, HRM, Oboro Gbaraun II, the Pere of Gbaramatu Kingdom, Delta State; HRM, Zacheus Egbunu, the Agadagba of Arogbo Kingdom, Ondo State; HRM, Capt. Frank Okiakpe, the Pere of Gbaraun Kingdom, Bayelsa State; HRM, Joel Ibane, the Pere of Iduwini Kingdom, Delta State; HRM, Godwin Ogunoyibo, the Pere of Olodiama Kingdom, Edo State; HRM, Eseimokumor Ogonikara I, the Pere of Tubutoru Kingdom, Ondo State; HRM, Roman Bohan, the Pere of Furupagha Kingdom, Edo State, and HRM Stephen Ebikeme, the Pere of Oporomor Kingdom, Bayelsa State, in an acceptance memo of the Okomu king’s request which was made available to INFO DAILY stated: “We, the undersigned traditional rulers of Ijaw extraction, have unanimously aligned in agreement to take a deep dive into the crisis that has been rocking and bedeviling Okomu Kingdom for the past three years, with a view to providing respite and bringing lasting peace to the aforementioned kingdom.”

They continued: “This alignment however, is a fallout of a series of robust engagement amongst well-meaning and revered monarchs of Ijaw extraction, whose primary role in their various Kingdoms is to foster peace and unity.”

The Ijaw monarchs, thereafter, appointed Chief Sunday as the Chairman of the Peace and Conflict Resolution Committee, High Chief Pascal Akpofagha as the General Secretary and 16 other notable Ijaw sons from various kingdoms as members.

The 18-member committee is saddled with the responsibility of interfacing with the warring parties in the kingdom with a view to restoring lasting peace to the kingdom.

The revered Ijaw monarchs further expressed their commitment to providing the necessary support and work with the committee within the ambit of the law in order to ensure peace and harmony return to Okomu Kingdom.