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OPINION: Rivers, Where Is My Own 5,000 Dollars For Sallah?
Published
5 months agoon
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Editor
By Suyi Ayodele
Democracy is sweet, especially when jeun soke is the doctrinal philosophy that undergirds it. Read this: “The chairman of the House Committee on FCT, Mukhata Aliyu Betara, has clarified to me that he only shared $5,000 to each member of his committee as ‘Sallah Gesture’ not an inducement to support emergency rule in Rivers State. According to him, he maintains the tradition-like Santa Claus – every year. As we say in Hausa, nothing but hind leg.”
The credit of the above quote goes to Jaafar Jaafar. Jafaar Jaafar, the founder and publisher of Daily Nigeria, you will recall, broke the news about the Abdullahi Ganduje dollar bribe story, when the current All Progressive Congress (APC) National Chairman was the governor of Kano State.
At the official rate of N1,600 to a dollar, $5,000 equals N8 million. If we agree that this is just for one committee, how many other committees have distributed their own dollars? How many more will distribute? How much is the Speaker of the House of Representatives giving from his throne to his subject colleagues?
And if Reps in a committee get $5,000 each for ‘Sallah Gesture’, how much did their counterparts in the Senate get? Or what is the volume of ‘prayers’ sent to their mailboxes? They should talk too. Where is my own share? Where is yours? Or is equitable sharing of benefits no longer the meaning of democracy?
The dollar they are sharing is not fiction. What you have above are the results of last week’s state of emergency declared by President Bola Ahmed Tinubu in Rivers State. The declaration was on Tuesday. The Senate and the House of Representatives endorsed the proclamation on Thursday. Thereafter, rumours broke out that the legislators were bribed to do so. The denial by one of the representatives, Betera, is what Jaafar Jaafar published as quoted above.
Let us, for the purpose of this discourse, take it that Betera shared $5,000 each to his committee members for ‘Sallah’, may we ask the ‘honourable’ Reps member which ‘Sallah’ was in celebration in the middle of March 2025? Can we also ask him why his witch cried at night and the precious baby of the family died in the morning? Again, how and where did he get an average of N8 million to give to his committee members as ‘Sallah Gesture’?
While settling that, can we ask ourselves this: Do we have a validly declared state of emergency in Rivers State? Or do we have a legally appointed administrator in the oil-rich state? I do not think so. And I am not alone in this regard.
Former governor of Sokoto State, Aminu Tambuwal, now represents Sokoto South Senatorial District in the Senate. Before becoming the governor of Sokoto State, Tambuwal was Speaker of the House of Representatives. He understands the workings of the National Assembly. He does not believe that President Tinubu’s state of emergency in Rivers State meets the requirements of the constitution. The Senate, Tambuwal lamented, did not meet the two-thirds majority to approve Tinubu’s proclamation of state of emergency.
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His argument is valid. Tambuwal stressed that Section 305 of the 1999 Constitution (as amended) mandates that two-thirds of all senate members must endorse the proclamation before it can become effective. The Senate is made up of 109 members. Elementary arithmetic gives two-third of 109 as 73 members. Senate president Godswill Akpabio knows that. The sensible thing to do to get a clear two-third majority is to do head count. Nay, Akpabio would not do that. Rather, the Senate President subjected the exercise to a ‘voice vote’ and then hit the gravel, declaring “the yea have it!” Think of perfidy, think of Akpabio’s voice vote. His counterpart in the House of representatives did the same thing. What followed was the $5,000 ‘Sallah’ gift to committee members in the House! Allahu akbar. God is great!
Tambuwal is not alone in his condemnation of the impropriety of the Tinubu’s state of emergency. Former President Goodluck Ebele Jonathan also spoke against the action. Jonathan warned Nigeria of the danger ahead with the way the other two arms of government, the legislature and the judiciary, have become appendages of the executive! Unfortunately, this is exactly what Tinubu needs to turn into a full-blown terror! Will he get it? I answer in the affirmative and I make no bones about that!
Jonathan spoke from experience because he also declared a state of emergency in more than four states in the past. On December 31, 2011, he declared a state of emergency in Plateau, Borno, Niger and Yobe States. That was his response to the activities of Boko Haram in those states. But he sacked no governor, he disbanded no legislature!
Again, on May 14, 2013, Jonathan declared a state of emergency in Borno, Adamawa, and Yobe States because of the level of insecurity in those states. All he said was that the military would “take all necessary actions to “put an end to the impunity of insurgents and terrorists” in the affected states. Incidentally, the same Tinubu of today was the one who came after Jonathan to argue that the President then had no powers to declare a state of emergency!
In the hands of President Tinubu, democracy is dead! This sounds waspish, right? I concur! It can’t be otherwise. We have gotten to that stage that we just must call Tinubu who he is – just as our sister, Ushie Rita Ugamaye, the Lagos serving corps member called him: ‘a terrible president!’
Indeed, Tinubu is more than being a ‘terrible President’. His dictator, a tyrant without equallity, at least since the beginning of this political dispensation. He would make the Owu retired General, Olusegun Obasanjo, to go green with envy. Not even the tooth-picking General Muhammadu Buhari, was this passionate about power and its coercive properties in his eight years of presidential enjoyment!
Since President Tinubu declared a state of emergency in Rivers State and got the like-putty-in-your-hands Godswill Akpabio-led National Assembly to endorse the same, I have devoted most of the week reading the literature of tyranny and dictatorship. Tinubu’s ways fit in, perfectly, to every portraiture of dictators in sight.
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I can’t vouch for Tinubu’s appreciation of literature. But I suspect that a few of his aides do. I used to have on my bookshelf, a copy of Augusto Roa Basto’s novel, titled ‘I, the Supreme’ (Yo el Supremo). The 1974 novel was translated from its original Spanish to English by Helen Lane in 1986.
‘I, the Supreme’ falls under the dictator novel genre of Latin American Literature which challenges the roles of dictators in that clime. The synopsis of the novel, a fiction, is about the imaginary Paraguayan dictator, José Gaspar Rodríguez de Francia, simply “Dr. Francia.” He is so powerful that he declares: “I don’t write history. I make it. I can remake it as I please, adjusting, stressing, enriching its meaning and truth.” Dr Francia makes the declaration because he believes that he is above all power, history and any other institution of State of his epoch.
Nothing mirrors Nigeria’s Tinubu of 2025 more than the protagonist of that novel! Tinubu, last week, practically rewrote the letters, the spirit and intendments of section 305 of the 199 Constitution (as amended).
The Nigerian president has no power whatsoever to suspend an elected official; we all know, not even a councillor of a ward! But like Francia, who has the power to ‘adjust, stress, enrich’ the ‘meaning and truth’ of our constitution, the president did not just suspend Governor Siminalayi Fubara and his deputy, Ngozi Odu, he added the legislature to boot and cleaned off the fluid of his rape with the appointment of a sole administrator. Only ‘the Supreme’ has such powers!
There are other novels in that genre (dictator novel). One of them is The Feast of the Goat (Spanish: La Fiesta del Chivo, 2000), by the Mario Vargas Liosa, the Nobel Prize in Literature Laureate from Peru. There is yet another one, ‘D The Autumn of the Patriarch’ (El otoño del patriarca, 1975), by Gabriel García Márquez, which the reviewer describes as a “poem on the solitude of power…” I read their synopsis. They fit here.
I also read the reviews of Gabriel García Márquez’s The General in His Labyrinth (El general en su laberinto, 1989),; Enrique Lafourcade’s King Ahab’s Feast (La Fiesta del rey Acab, 1959); Jorge Zalamea, El gran Burundún Burundá ha Muerto (“The Great Burundún Burundá is Dead”, 1951), and of course, Miguel Ángel Asturias’s El Señor Presidente 1(946), which the review says: “…was inspired by the 1898–1920 presidency of Manuel Estrada Cabrera for his title character,…and “explores the nature of political dictatorship and its effects on society, and is an overtly political novel in which Asturias denounces Latin American dictators.” In all these, Tinubu can easily replace all the reprehensible characters in the novels!
Beyond the above characterisation, President Tinubu, has, in the last 22 months, exhibited all the ingredients of dictatorship if we all agree with the assertion that “Dictatorships are often characterised by some of the following: suspension of elections and civil liberties; proclamation of a state of emergency; rule by decree; repression of political opponents; not abiding by the procedures of the rule of law; and the existence of a cult of personality centered on the leader. Dictatorships are often one-party or dominant-party states.” See Papaioannou, Kostadis; vanZanden, Jan Luiten (2015) “The Dictator Effect: How long years in office affect economic development”, Journal of Institutional Economics. 11 (1): 111–139.
Tinubu needed just a fight between Governor Fubara and his overbearing godfather, Nyesom Wike, to go for the jugular of Rivers State. The irony is that the la-di-da Minister of the Federal Capital Territory, Wike, who is at the centre of it all, retains his position in Tinubu’s cabinet! Which is easier to do; call Wike to order as the appointing authority, or to send an elected governor, his deputy and the entire legislature packing?
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President Tinubu is an old Yoruba man. It will be impudent of me to ask if he is familiar with the Yoruba concept of Àgbà òsìkà as embedded in the Yoruba jurisprudential system. Àgbà òsìkà is that elderly man or woman who shamelessly demonstrates partiality when the society expects fairness.
In Lawrence O. Bamikole’s “Agba (elder) as arbitrator: A Yoruba socio-political model for conflict resolution”, published in the Journal of Law and Conflict Resolution Vol. 1(3), pp. 060-067, August 2009, the author says: “The concept of Àgbàlagbà transcends mere chronological age; it encompasses a revered status earned through a lifetime of learning, service, and leadership within the community. Àgbàlagbà is a title of honor bestowed upon individuals who have demonstrated exemplary character, integrity, and knowledge…” Does Tinubu’s identikit fit into this definition of Àgbàlagbà given his latest shenanigan in Rivers State?
That this democracy will die in the hands of President Bola Ahmed Tinubu is not a curse, it is the stark reality staring us in the face now. Those who borrowed the torn robe of a democrat and decked Tinubu in it may have to give us a new definition of a that word. With the effete National Assembly and the lickspittle Godswill Akpabio as the Senate President, Tinubu can declare a state of emergency in any state, or all states of the Federation and he would have the nod of the legislators. The judiciary will not also come to the rescue with the way the Supreme Court set the table for Tinubu to have a free meal in Rivers State!
The most unfortunate of the crisis is the justification by the Minister of Justice and Attorney-General of the Federation, Lateef Fagbemi (SAN). Fagbemi is not just a senior lawyer. He is equally a prince of Ijagbo, Kwara State. He has seen both modern and traditional jurisprudence. But today, in a democracy, Fagbemi, SAN, is warning other state governors of similar fate should any of them dare Emperor Tinubu! I don’t know how proud those who taught Fagbemi law in the Law Faculty and the Nigerian Law School, are of the learned silk! With an AGF like Lateef Fagbemi, does Tinubu need any further prompt to transform to his congenital robe of a dictator! Pity our fatherland!
Nigeria is on the path to political perdition. Its democracy is threatened beyond imagination. The cord can snap anytime. This is the time for Nigerians to speak out, loudly and forcefully! We have a dirty hand at the helm of our affairs. President Tinubu and members of his household don’t see what we see; they don’t suffer what afflicts us.
This is why while we see pain, agony, hunger and poverty, Seyi Tinubu sees his father as the best president ever! If a child does not resemble the sòkòtò (trousers-father), he must resemble the kíjìpà (wrapper-mother). The most unfortunate thing about Seyi and his Adamawa verbiage is that both his sòkòtò and kíjìpà are of terrible linen. That is what the NYSC lady, Ushie Rita Ugamaye, saw and gave the right appellation to Tinubu; ‘terrible President.’
If you find this piece snarky, pardon my state of mind; I am scared, sincerely worried.
With the ferocious way Tinubu has raped this democracy in Rivers State, breaking the hymen, dislocating the waist and tearing the bedspread beyond repairs, If he got away with it, Tinubu’s dangling phallus will not spare the innocence of Osun State, his next target, or may be even his Lagos, for the optics. He will find other silly excuses to execute the same in other states considered too critical to his 2027 re-election bid but which are not playing ball. That is the way of dictators. The flight to the next polls promises bad weather. Fasten your seat belt, turbulence ahead.
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Benin Consultative Forum Mourns Its President, Arase’s Death
Published
39 minutes agoon
September 2, 2025By
Editor
Benin Consultative Forum (BCF) has expressed sadness over the sudden passing of its president, Dr. Solomon Ehigiator Arase.
Arase, who served as the 18th Inspector-General of the Nigeria Police Force,died on Sunday, August 31, 2025 in Abuja hospital.
In a statement signed by the Vice President of the Forum, Dr. Samson Osagie, and Secretary-General, Prof. Edoba Omoregie, the BCF said Arase was widely celebrated for his role in modernizing the Force.
“He introduced innovative policing models, including the establishment of a state-of-the-art technical intelligence platform, and made history as the pioneer Head of the Criminal Intelligence and Investigation Bureau, where he deployed forensic and non-kinetic strategies to combat complex crimes,” the statement partly reads.
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The BCF, while describing Arase as a towering figure in Nigeria’s security architecture and an acknowledged intelligence cop within the global security network, recalled his contributions to police reforms, intelligence, law enforcement, and scholarship, especially through his writings on internal security and electoral management.
The Forum noted that Arase’s membership of the Body of Benchers was a reflection of his commitment to excellence, integrity, the rule of law, and service to humanity.
“Until his passing, he was the immediate past Chairman of the Police Service Commission (PSC), where he brought fresh, innovative ideas to police management.
“Beyond his public service, Arase would be remembered as a philanthropist who used his influence and professional networks to uplift communities.
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“Through the Solomon Ehigiator Arase Foundation (SEAF), he provided scholarships to indigent students across Nigeria and championed causes that advanced education, security, and social welfare,” the BCF noted.
The BCF also highlighted his passion for his people, which inspired the formation of the Forum in December 2024 at his Benin City residence.
The BCF said his vision was rooted in building an egalitarian society where culture, security, and development went hand in hand.
“The Edo people, the entire nation, and humanity in general are highly appreciative of his humble service which he rendered with uncommon dedication, grit and compassion,” the statement read.
The Forum extended prayers and condolences to his wife, Mrs. Agharese Arase, and their children, describing his death as a monumental loss to Edo State, Nigeria, and the world.

By Suyi Ayodele
When a man says, ‘Here is where my friend was disgraced yesterday,’ our elders ask us to remind him that the disgrace has become a communal one. No sensible man derives joy from the shameful conduct of his kinsman. Does that philosophy still hold water in Yorubaland today?
A big Yoruba king was jailed in the faraway United States of America last week. He was arraigned, tried and found guilty of blood profiteering. The Apetu of Ipetumodu, Osun State, Oba Joseph Oloyede, was sentenced to four-and-a-half-year imprisonment by Justice Christopher Boyko of the North District of Ohio, US, for stealing COVID-19 relief funds running into millions of dollars.
Oba Oloyede was portrayed as a blood-sucking demon who took delight in the blood of the victims of the pandemic, COVID-19. He stole $4.2 million meant for the relief programme for the victims. In addition to the jail term, the monarch will also refund the sum of $4,408,543.38 to the US Government.
He will add his home on Foote Road, Medina, Ohio, to the restitution. Oba Oloyede’s bank account with a balance of $96,006.89 will be taken over by the government. The troubled monarch is not entitled to a Cent of the money in the account. The court said the money therein was the proceeds of fraud! That is not the end of his troubles.
When eventually released, the jailed Ipetumodu monarch will be on the watch-list for three good years. The devil helps him if he misbehaves during his suspended release. He goes back to jail, summarily!
The saddest aspect of the tragedy is that while the trial lasted, Oba Oloyede did not put up any defence, no alibi. He admitted committing the crime. When the charges were read to him, Oba Oloyede simply pleaded guilty to the crimes he committed between April 2020 and February 2022. Kabiyesi was arrested on May 4, 2024, when he travelled to the US. He was sentenced on August 26, 2025!
This is a sad development for the entire Yoruba Race. It is a sad development that we would not want to tell our children. But not the Yoruba of our time. If we were to be the true products of the Omoluabi ethos handed over to us by our forebears, Yorubaland would have been in mourning over the Apetumodu shameful outing in the US. But what do we have now?
Instead of showing remorse, the elders and elites of the land are busy exchanging words over inanities. Hot exchanges are being traded over unimportant matters. Words that, like the proverbial egg which breaks when thrown on the floor, have been uttered. When the storm calms, the scars will be visible for us to see. Outsiders alike will also see the relics of this current useless war over a non-issue. We left leprosy to treat ringworms!
We are in ruins in this land. The entire Yoruba race is dancing naked in the market square. Those who have no ancestry have come to the open to deride a race that is acknowledged worldwide as the most civilised and most cosmopolitan. The entire Kaaro Oojire is in shambles, dressed in garments of shame because our monarchs are behaving badly!
I sighed in sadness after reading the Apetumodu’s ordeals, I tried to reflect on how Yorubaland arrived at this turning point. Whom did we offend? Has what happened to the children of Oduduwa had anything to do with the curse placed on the race by Alaafin Aole Arogangan? Why are most Yoruba thrones occupied by the dregs of humanity nowadays? Why do we have charlatans and other undesirable elements occupying Yoruba palaces? At the point of my confusion, history beckoned. Yoruba thrones and nitwits, history says, predates this era. How?
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Years ago, when the ant could carry the tortoise on its head, a rich man died. Though the man had two sons, he bequeathed his estate to the extended family members. He left nothing for his sons! Nobody knew why he did that. But the two boys were not stupid. They knew where their father kept his most valuable possession, a giant box of precious stones. The boys, at the cover of the night, stole the box. When the time came for the family to share the rich man’s estate, the box was discovered missing.
From time to time, the boys were selling the gold and other precious stones in the box. They had a mutual understanding until one day, the older boy got greedy. He wondered why his younger one would share the proceeds of their heist with him equally. He decided to have the entire stuff to himself. The older brother stole the remaining items and told his younger one that they had been robbed of them.
Stealing the king’s flute is not the problem; where to blow it is the issue. The younger brother, suspecting that his older brother was up to something, decided to keep him under close monitoring. With no moment of respite, the older brother used the only available opportunity he had to be alone and carried the box to the palace for their king to keep for him.
Our elders say the third generation of greed will be a burglar (ipele keta okanjuwa, ile lo unko). The king saw the gold and decided to keep it to himself. He called his sorcerer and got the deadliest poison from him. He planned to kill the one who asked him to keep the precious stones. While at it, an incident occurred that required the attention of the king’s diviner.
The diviner, Àsèsèdà Ifá (The one who is new at divination), cast his Opele. But rather than address the issue that brought him to the palace, he told the king that he (the king) was about to do something that would bring eternal shame to him and the throne. He asked the king not to mix gold with poison because the hereafter would spell doom for the king’s lineage. The Oracle, Àsèsèdà Ifá said, directed that the king should return what was kept in his custody to the owner.
Àsèsèdà Ifá was still on the divination mat when a commotion was heard within the palace precincts. Who had the audacity to fight before Kabiyesi? The parties were brought before the king, and lo, they were the two brothers. The younger one, who suspected that the older brother wanted to cheat him, resorted to violence. When the combatants became inseparable, their family members dragged them before the king.
The king asked what the matter was. The two brothers reported how they stole the box containing their father’s precious stones and how they sold some of the items, and the remaining items went missing. Everyone present was shocked that the boys could steal what their father gave to the entire extended family. But the king had a better understanding of what happened.
The king sent for the box he kept in his room. When brought, he removed the poison on top and emptied the contents on the floor. There were the missing pieces of gold. The king went ahead to share the items between the two brothers and ordered that all the other property the family had taken over be returned to the boys.
Diviners of old who narrated this story said it is from Ifa Corpus (Odu Ifa) known as Ogunda Ofun, named after the king (Ogunda), who wanted to appropriate what Ofun (name of the older brother) kept in his care. To date, in Yorubaland, one of the divinations done for a would-be oba is Ogunda Ofun with the admonition that he, the would-be oba, must never covet that which belongs to another man- Ogunda Ofun, ogbe mohun folohun (Ogunda Ofun, let the king return that which belongs to another to the owner). Did the Ipetumodu people take Oba Oloyede through this Ifa divination?
Yet another story to buttress that Yoruba thrones have been under siege for a long time.
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A group of alájàpá (itinerant traders) market women set out early in the morning. The destination was Ibadan, Gbagi Market to be precise. They were cramped at the back of the Bedford vehicle, sitting on the wooden benches that were rammed to the floor, and holding on to the wooden body of the vehicle for stability.
Their monies were tied around their waists inside their yèrì and òpóò (long cloth purses). Those purses would not be untied until they got to Gbagi Market, where they would buy the wares they traded in.
The Bedford vehicle, on top speed, suddenly ran into a pothole. The passengers were thrown at one another, knocking heads. The vehicle came to a sudden halt. The driver cursed! He was familiar with the road. It had no pothole on that spot. He could swear to that; the driver knew where the potholes were. And those were not as deep as the one that halted the vehicle.
His instincts instantly came alive. Danger! This must be the handiwork of some adigunjalè (armed robbers), he muttered to himself. But nobody emerged from the bush to attack them. Shocked! What could have happened then? He asked no one in particular.
A woman asked what happened. The driver remained silent. He manoeuvred the vehicle out of the pothole. He dared not check if he had lost a tyre. Experience taught him never to do that on that spot. Yes, he must move a distance before he can check the state of the vehicle. Then he remembered. The pothole could have been dug to slow the vehicle down. “Òràn dé” (danger looms), he whispered loudly. The tension in the vehicle became intense.
He steadied the vehicle back on the road. Moved a distance, engaged the gear for acceleration. His headlamp picked up the objects ahead. Logs of wood, they were. Someone had barricaded the road. Nobody needed anyone to say who did that. Armed robbers were at work!
The driver applied the brake and jumped off before the vehicle came to a complete halt. His motor boy did the same. The duo dashed into the bush. Only the women were trapped. It was a case of olórí d’orí è mú (everyone for himself).
Running was useless for the women. Before the first of them could jump out of the vehicle, the armed robbers were already on them. They were ordered out of the vehicle. One after the other, their attackers dispossessed them of their money. Then the unthinkable happened.
One of the women recognised a figure among the armed robbers. She could not be mistaken. It was a figure she would identify among a million men! Sure of her vision, the woman saluted: “Alayé (owner of the world), Kábíyèsí (he who no one can question) Àdìmúlà” (the one you hold to survive).
Two other women turned to look at the man. They recognised him to be the Kábíyèsí (king) of one of the biggest towns in that axis. Ah! What was Orí Adé (the head that wears the crown) doing among armed robbers? They wondered as they made to pay obeisance as tradition demands. What they got shocked them.
Kábíyèsí raised his cutlass and dealt the first matchet blow on the head of the first woman who identified him. A chilling cry, and she went down. Alayé moved to hit the next woman. She ducked, but not before she got a bow to her arm. The other women took to flight. The party scattered. Àdìmúlà and his gang also took off. They did not forget their loot, anyway!
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The next vehicle carrying another set of traders came to the scene. The driver and the passengers began a rescue operation. The first woman was stone dead. They simply packed her corpse by the roadside; attention focused on the wounded but living. Those who ran away were attracted by the accompanying wailing and came out of hiding.
The day broke with the news of the armed robbery incident. The two women who identified kábíyèsí could only tell their husbands. They were sternly cautioned not to tell any other person. Their husbands then volunteered the information to the elders of the town, who, in turn, also maintained the oath of secrecy.
Later in the day, Kábíyèsí summoned a meeting of his chiefs. He called neighbouring kings too. A company of the esoteric was dispatched to the robbery incident to go and do what tradition stipulates. Curses were laid, and the gods of the land were asked to avenge the sacrilege instantly. Then everyone went home. Did the curses work?
Yes, they did. Days later, it was discovered that all the trees around the spot withered; they all shed their leaves in the rainy season! What happened? It was gathered that after the esoteric team had performed their rites and left, Kábíyèsí led another team of traditional experts to the spot. Being the king, nobody could question him for the second traditional journey. He was not just Kábíyèsí for fun.
According to the story, on the second trip, kábíyèsí asked that a pig (elédè) be sacrificed. He alone did the ìwúre (royal pronouncement) on that occasion. He simply told the party that he wanted to commune with his ancestors in silence. They responded: Kábíyèsí! Nobody heard what he said. They only noticed that his lips moved. The pig was slaughtered, its blood sprinkled on both sides of the road, and the party headed home. End of ritual! The result was the withering of the trees.
Any adult from Ayebode Ekiti up to the then Arigidi Ekiti (now Ayedogbon Ekiti) in the mid-70s would remember this ugly incident. The Ekiti-ethno-music icon, the late Elemure Ogunyemi, later in one of his albums, alluded to the incident when he sang: Ha ti m’òrí elédè rúbo (we have sacrificed the head of a pig)/ùgbàyí á dèrò kooko (this season will be peaceful).
But that incident did not go without repercussions for the erring Kábíyèsí. Conscious of the shame that an open reprimand would bring to the town, the elders came together and confronted their king. Of course, when in ìgbàlè (traditional coven) with the elders, Àdìmúlà owned up to the crime.
The elders did what they needed to do and sealed it with a traditional pronouncement. No blood descendant of the kábíyèsí would ever ascend the throne again! They sealed that with Olugbohun. Whoever attempted it would pay with his entire sires. Kábíyèsí was asked to pass the message to his children for onward transmission to the generations to come. He also paid a heavy fine couched as etutu (appeasement items).
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Àdìmúlà thereafter lived and died at an old age. His remaining days on the throne witnessed a lot of crises, though. Other members of his gang died miserable deaths. Another kábíyèsí is on the throne in that town. The people await whether that secret seal will be broken! This story was told in hushed tones, as I tell you today!
Before the above ugly incident, another Yoruba king was once executed for murder. The king was hanged in 1949. He was said to have used a 15-month-old baby girl, Adediwura, for rituals.
The trial of the oba was a huge sensation. The advocacy in the court was the best anyone could imagine. But that could not save him and his accomplices. The trio were executed by hanging. What did the people, his subjects, do to the family of the executed king? Would they ever allow any of his offspring to ascend the throne of the rocky town? But more importantly, what was the Ifa prediction before the oba was enthroned?
This is where we are missing it in Yorubaland. A lot of misfits are today wearing crowns in the land because they were chosen by other external forces apart from Ifa. The modern-day civilisation has robbed us of our heritage. No would-be oba who spent an average of three weeks in Ipebi (seclusion) would misbehave on the throne.
But that is no more. A would-be oba was once asked to go into seclusion for seven days. He got to the door of Ipebi and put one of his legs inside seven times. He told the people that each step into the Ipebi represented a day. Guess what? He was still crowned king. It happened because the influential members of the community were behind him; he was their candidate! With good money and connections in high places, anyone can become an oba today. Ifa, Yoruba religion, has been shifted and shoved to the background.
Today’s Yoruba foremost kings are at loggerheads. Others are queuing behind them, forming camps. While the fire rages, the farmlands their ancestors left for them are in ruins. The subjects Edumare put under their care are daily killed, kidnapped, maimed and rendered homeless! Obas are going to jail, some fight in public, and many are facing trial for rape and other misdemeanours.
The Daily Mail of UK on May 19, 2024, ran a story about another king who was “twice deported from America with a lengthy criminal record and a distinct murky past. The paper described the oba as “a conman”, stating that he tried to “cash stolen £247k cheque.” Interestingly, the king has not contested the report as he pontificates on virtually every issue of Yoruba ancestry! The circle of shame has gone round!
Ascending the thrones of Oduduwa is no child’s play. It comes with responsibilities; it comes with self-worth and dignity. If we cannot question these kings’ misbehaving because they are kábíyèsí, they should know that Alálé (progenitors) will ask them; Èsìdá (owners of the land) will judge them on our behalf. Enough should be enough. Our Yoruba obas should allow us to walk the streets with our heads raised. Ìtìjú yi ti ún pò jù (This shame is becoming too much)!

Swiss food giant, Nestle, on Monday dismissed Laurent Freixe as chief executive with immediate effect over an “undisclosed romantic relationship with a direct subordinate.”
The multinational behind Nespresso coffee capsules and KitKat chocolate bars said Freixe’s dismissal followed an investigation.
In a swift move, Nespresso CEO, Philipp Navratil, was appointed to take over by his fellow board members.
“The departure of Laurent Freixe follows an investigation into an undisclosed romantic relationship with a direct subordinate which breached Nestle’s code of business conduct,” a statement said.
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The board said it had ordered an investigation overseen by chairman Paul Bulcke and lead independent director Pablo Isla, with the support of outside counsel.
“This was a necessary decision. Nestle’s values and governance are strong foundations of our company. I thank Laurent for his years of service,” Bulcke said in a statement.
A company veteran, Freixe joined Nestle in France in 1986. He ran the firm’s European operations until 2014, steering them through the subprime and euro crises that began in 2008.
He headed the Latin America division before his promotion as CEO.
Freixe had only been in the top spot since a surprise switch in September 2024, entrusted with reversing soft spending by consumers for the company’s food and household goods.
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Nestle’s share price slumped by nearly a quarter last year, raising concerns in Switzerland, where pension funds invest heavily in the company, whose brands also include Purina dog food, Maggi bouillon cubes, Gerber baby food and Nesquik chocolate-flavoured drinks.
Nestle shares closed up 0.13 percent at 75.49 Swiss francs on the Swiss stock exchange.
– Net profits –
In late July, Nestle reported a 10.3-percent drop in first half profits as it struggled to turn around its fortunes amid sluggish consumer spending in China, even as it passed on higher cocoa and coffee prices to consumers.
New chief executive Navratil had been an executive vice-president at Nestle, which is headquartered in Vevey on Lake Geneva.
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“The board is confident that he will drive our growth plans forward and accelerate efficiency efforts. We are not changing course on strategy and we will not lose pace on performance,” insisted chairman Bulcke.
Navratil started his career with Nestle in 2001 and took on various roles in Central America, leading the coffee and beverage business in Mexico from 2013 to 2020, when he took over responsibility for global strategy and innovation for the Nescafe and Starbucks brands.
He became chief executive of the Nespresso brand in July last year and joined the company board in January 2025.
“I fully embrace the company’s strategic direction, as well as the action plan in place to drive Nestle’s performance,” said Navratil, pledging to “drive the value creation plan with intensity.”
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