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OPINION: The Certificate Elephant In Abuja

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By Lasisi Olagunju

The Charleston Gazette was an American newspaper that was born in 1907 but stopped bearing that name in 2015. One of the newspaper’s 1952 editions contained a piece with a clause that may have been written for Tinubu’s Nigeria: “Chicago, that’s an old Indian word meaning ‘get that elephant out of your room’.” Someone said coincidence is God’s way of remaining anonymous. I would say that this ‘Chicago’ sentence perfectly fits into Nigeria’s current basket of trouble. There is no way you’ll be a user of the English language and you won’t have come across ‘an elephant in the room.’ The first time you heard or read it, you probably wondered how the elephant got into the room in the first place. My English teachers and my dictionary told me that ‘an elephant in the room’ points at a major problem or a solution or a matter, knotty and controversial; manifest and obvious to everyone but is deliberately ignored or avoided for discussion by everyone because it is a taboo or a potential source of trouble or sorrow or embarrassment.

 

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The biggest questions among President Bola Tinubu’s family and friends should be: Why again? And who was the enemy within who procured the contentious “replacement certificate” for him? Those questions are very big, like an elephant, the biggest land animal the world has yet seen. Yet, it is possible for it to be present and remain unseen, particularly if the world is scared of the consequences of seeing it. It is ‘see no evil, hear no evil’ around the president. That is the definition of loyalty in imperial palaces. No one around Abuja is asking the right questions; no one in Abuja is offering the right answers because nobody wants to be quoted as saying the wrong things and losing influence in the royal court. No one is telling the president the truth that this Chicago certificate problem is a real problem. They are clapping for the naked king and abusing the critical bard. Why would a supposedly wise man fall twice at the same spot? The first time was when he contested and won the governorship of Lagos State, and now this – right in the centre of the world market.

 

Tinubu spoke with so much confidence at Chatham House on December 5, 2022. He mocked his critics as he announced that he had collected a replacement copy of his degree certificate from the Chicago State University. An applause followed that announcement. But that university last Monday said on oath that Tinubu did not collect his degree certificate from the institution. So, where and how did our president get what he announced in London? After his technical escape from Gani Fawehinmi in 1999/2000, he was not expected to play games with certificates again. He said he had got the replacement certificate from the issuing authority, the school. But there is nothing on record showing that he travelled to the United States to personally collect the certificate from the university. The big man probably sent someone, and who could that be? And if the person faked the stuff without his knowledge, why did he do that to our president? Now, the whole world knows that what the president holds is not from the university; it is a counterfeit made by characters who would easily con Ali in ‘Ali and the Angel.’

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Everyone around the president is saying the same thing: how a certificate is procured does not matter. They endorse what they themselves won’t accept from anyone. No one among the president’s men is seeing the big elephant in the Villa.

People who deceive kings don’t speak to problems; they avoid them. Why fake a certificate you supposedly earned? That is a question we are asking on this side which Tinubu’s men dare not ask. A friend who said she was sure Tinubu schooled at the Chicago State University asked the question, sighed and said it was “deeply puzzling.” I can’t understand it either. You claimed that you were in that school and the university swore that you were their student. The university claimed that you applied to the school for a certificate. You did not go pick that copy up but when it was time to submit one to INEC, you went to a fake certificate website and printed one! Who did that to you? Even then you had other options; our law does not make having a university degree mandatory for eligibility for elective positions, including the presidential post. All you needed was “educated up to school certificate or its equivalent.” We may not have ever seen your O’ Level results/certificate but we saw a copy of an A’ Level certificate among the many documents released by Chicago State University to Atiku Abubakar last week Monday. The certificate with number 28705 for November/December 1970 bears your name: Bola A. Tinubu with Physics, Chemistry and Biology recorded for you and it says you passed the three subjects. Why did you not simply submit that Cambridge A’ Level certificate to INEC and avoid this Chicago certificate wahala completely? It is puzzling. I am sure the people around the president are humming these questions but they are afraid to ask him. It is political and financial suicide to tell the king that his nose is mucky.

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No one is telling the president that the present issue is not whether or not he schooled in Chicago State University and graduated. No one has told him that the issue is that he submitted to INEC a certificate that was not produced by the authority that had the legal authority to produce it. The raging issue is not about what qualified him for the election; it is about what disqualified him. I read some persons of knowledge arguing that anyone could print a certificate as long as he earned the qualification. The ones I argued with, I told them that would be a criminal offence under our laws. One of them told me I was wrong. He likened my argument to someone being accused of stealing their own property. And I found that funny too and told him so. I told him he could be found guilty of theft of a property even if he was the owner. I told him to ask lawyers and ask the Supreme Court.

FROM THE AUTHOR: OPINION: The North And Tinubu’s Appointments

Our constitution and the Electoral Act say anyone who has ever submitted a forged certificate to the electoral commission is disqualified from all elective positions in Nigeria. And, our Supreme Court has said ‘certificate’ goes beyond educational certificates. A document is deemed forged when the maker is not the authority statutorily empowered to make it, or it contains falsely made or procured content. The Black’s Law Dictionary defines ‘forge’ as “to fabricate, construct, or prepare one thing in imitation of another thing…to counterfeit or make falsely.” And counterfeit means “to forge; to copy or imitate, without authority or right, and with a view to deceive or defraud, by passing the copy or thing forged for that which is original or genuine.” ‘Forgery’, according to the dictionary, is “falsely making or materially altering, with intent to defraud, any writing which, if genuine, might apparently be of legal efficacy or the foundation of a legal liability.” Our criminal laws adequately capture these definitions in their provisions against the crime of forgery. In Chicago’s United States, what the courts have said there are not different from what our law says here. In the case of Moskal vs United States (1990), the Supreme Court held that a “falsely made” document includes a document which is genuinely what it purports to be, but which contains information that the maker knows to be false, or even information that the maker does not know to be false but that someone who causes him to insert it knows to be false. The certificate which our president submitted to INEC contains signatures of persons who were not where the document says they were when it was made. The document is dated 1979 but Tinubu did not claim losing the original certificate in 1979 so the replacement could not have been made in 1979. The people who signed it held no position in that university in 1979 but the document says they did. The legal authority that should issue it says it never did.

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‘The Emperor’s New Clothes’ is an old story we’ve read in adaptation. In some places, the story says: ‘The King is Naked.’ While something tells me Tinubu may not have personally ordered that a certificate be downloaded and printed for him from the Internet, I am, however, shocked that neither he nor any of his famed smart boys saw the obvious errors on the face of the document before it became a snake in the bed of power. The man may have mismanaged himself in the past but with that document, his present managers have done him “irreparable damage.” If he had real friends around him and they saw what he held, he wouldn’t be caught wearing magnificent nakedness as his royal robe. I know you’ve heard or read ‘The Emperor’s New Clothes’; it is the cultural equivalent of Tinubu’s new certificate and the consequences of its creation. The story is of an emperor who conned himself into nakedness and danced nude through the length and breadth of his empire. I give the credit of the lore to Danish folklorist, Hans Christian Andersen, who wrote the original story, and of the borrowed paragraphs to Jean Hersholt who rendered its translation in English so that you and I could benefit from its lessons. It is the story of an emperor who loved great clothes and would give anything to have the latest in town. The emperor in the story loved dresses and coveted being celebrated as the greatest strategist in town. One day, the smart emperor received two swindlers as guests. They told him they were weavers of the finest fabrics anyone could get. More importantly, they told the emperor, in the presence of his people, that the cloth they would make for him would be invisible to any one among the people, especially his ministers, who was a fool and too stupid to hold a public office. The emperor loved that. “Those would be just the clothes for me. If I wore them I would be able to discover which men in my empire are unfit for their posts. And I could tell the wise men from the fools.”

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The emperor paid the two swindlers a large sum of money to start work at once. The ‘weavers’ set up two looms and pretended to weave, though there was nothing on the looms. The whole town knew about the cloth’s peculiar power, and all were impatient to find out how stupid their neighbors were. The people trooped there, saw nothing but praised what they saw. Then the Emperor himself came out and went to his miracle workers. The dress was ready, the emperor saw nothing but because he mustn’t be said to be stupid, he said what he saw was magnificent. The conmen dressed him up in fakery. “His Majesty looks great,” he got praised by everyone around for the beauty of the nothing he was putting on. That was how the emperor was clothed in nakedness and led in a procession round the town. Then the voice of a little boy rang out in the market square: “But he hasn’t got anything on.” One person whispered to another what the child had said, “He hasn’t anything on. A child says he hasn’t anything on.”

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“But he hasn’t got anything on!” the whole town cried out at last.

The Emperor shivered, for he suspected they were right. But he still decreed that “this procession has got to go on.” And the emperor walked more proudly than ever round the town, in utter nudity.

The king is naked. If you are truly his friend, tell him.

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OPINION: Gumi And His Terrorists

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OPINION: Christmas And A Motherless Child

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By Lasisi Olagunju

If we were Christian in my family, Christmas would have been for us a mixture of joy, mourning and remembrance. But still, it is. When others celebrate Christmas, I mourn my mother. We call it celebration of life; it is a forever act that undie the dead. She died just before dawn on December 24, 2005. But she lived long enough such that even I, her second to the last child, enjoyed her nurture for over forty years. She died happy and fulfilled. She was extremely lucky; she even knew when to die.

A mother’s death strips her child naked. With a mother’s exit, the moon pauses its movement of hope; morning stops arriving with its proper voice. For me, since it happened 20 years ago, dawn still breaks as forever, but nothing raps my door to announce a new day and the time for prayers; no mother again chants my oríkì. No one, again, softly drops ‘Atanda’ by my door before sunrise. Nothing sounds the way it used to. No one again wets the ground for the child before the sun fully unfurls its rays.

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History and literature, from Rousseau’s idealisation of the “good mother” to Darwin’s notion of “innate maternal instincts,” framed motherhood narrowly; yet she inhabited it fully. She bore and reared in very inclement weather; she thought and questioned, endured and, quietly, shaped lives in her care beyond the ordinary. She was a princess who knew she was a princess. Like Frances Hodgson Burnett’s princess in ‘A Little Princess’, her voice – outer and inner – shouted an insistence that “whatever comes cannot alter one thing.” Even if she wasn’t a princess in costume, she was forever “a princess inside.” The princesshood in her inheritance ensures that her father’s one vote trumps and upturns the 16 votes cast by multi-colour butterflies who thought themselves bird.

Sometimes quiet, sometimes shrill, she showed in herself that the true measure of a woman lies in the fullness of her humanity, the strength of her mind and character, and the depth of her influence. She embodied all these with grace until her final breath.

Geography teaches us that harmattan is dry, cold, hash, unfriendly wind. The harmattan haze of Christmas is metaphor for the blur the child who misses their mother feel. It hurts. The day breaks daily with silence performing the duty the mother once did. What this child feels is hurting silence where her song caressed. In the harshness of the hush, the child remembers how mornings were once gold, how a day felt owned simply because she announced it. Without her, time still moves, but it no longer rises to meet the child with its promise of warmth.

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When a mother dies, her child’s gold goes to rust and dust. Because a mother is the cusp that scoops to fill her child’s potholes, in her death something essential goes missing. And it is final. Everything that was a given is no longer to be taken for granted; nothing is henceforth granted; everything now makes bold demands, even illness speaks a new language. Fever comes creepy and no one reads the child’s body before they speak. Across the wall at night, other women sing their children to sleep, the tune that reaches the motherless is far from the familiar; it is unfaithful.

A child without a mother is what I liken to walking helplessly in a windy rain. No umbrella, whatever its reach and promise, is useful. Again, living is war. When wronged, or terrified by life, the child who has no mother discovers how far they can walk without refuge; they daily face bombs without bunkers.

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For the one without a mother, each victory, each success; each survival; every loss, every defeat, asks for a sharer and a witness who is no longer seated where she used to.

Winning can be very tasteless. It is a very bad irony. The muse says that when a child is motherless, joy, when it appears, arrives incomplete; good news, when it comes, comes and pauses at the lips – in search of mother, the one person it is meant for.

Motherhood and its echo teach that a mother’s loss, like a father’s, is erasure, loss, negation, unpresence. It is permanence of loss of love and security.

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The child remembers that in their mum’s lines were elegant, restrained refinements that moved from the gently lyrical to the aphoristic. But they are no more. The old sure shoulder to lean on has slipped away, thinning into memory.

The orphan learns early that those who say, “I will be your mother,” are not always mothers, and those who say, “I will be your father,” are rarely fathers. For the orphan, it is a cold, cold-blooded world.

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And yet, the child soon finds out that the mother’s exit has not emptied the world; it has simply rearranged its content.

In the new arrangement, the mum becomes a mere memory kept going in inherited habits, in routine and practice, in the instinct to call a name they know will not answer – again.

“Each new morn…new orphans cry new sorrows…” says Shakespeare in Macbeth. Every forlorn child fiddles with the void. But the muse insists that children that are counted fortunate do not simply outgrow their mother; they outlive her absence and grow new muscles and new bones; they learn slowly to carry and endure what cannot be put down.

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FG Declares Public Holidays For Christmas, New Year Celebrations

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The Federal Government has declared December 25, 26 and January 1, 2026, as public holidays.

Announcing this on behalf of the Minister of Interior, Olubunmi Tunji-Ojo, the ministry’s Permanent Secretary, Magdalene Ajani, said the holidays are to mark Christmas, Boxing Day and the New Year celebrations respectively.

Tunji-Ojo called on Nigerians to reflect on the values of love, peace, humility and sacrifice associated with the birth of Jesus Christ.

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The minister also urged citizens, irrespective of faith or ethnicity, to use the festive period to pray for peace, security and national progress.

According to him, Nigerians to remain law-abiding and security-conscious during the celebrations, while wishing them a Merry Christmas and a prosperous New Year.

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See the full statement below:

PRESS STATEMENT

FG DECLARES DECEMBER 25, 26, 2025 AND JANUARY 1, 2026 PUBLIC HOLIDAYS TO MARK CHRISTMAS, BOXING DAY AND NEW YEAR CELEBRATIONS

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The Federal Government has declared Thursday, 25th December 2025; Friday, 26th December 2025; and Thursday, 1st January 2026 as public holidays to mark the Christmas, Boxing Day and New Year celebrations respectively.

READ ALSO:Full List: FG Releases Names Of 68 ambassadorial Nominees Sent To Senate For Confirmation

The Minister of Interior, Dr. Olubunmi Tunji-Ojo, who made the declaration on behalf of the Federal Government, extended warm Christmas and New Year felicitations to Christians in Nigeria and across the world, as well as to all Nigerians as they celebrate the end of the year and the beginning of a new one.

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Dr. Tunji-Ojo urged Christians to reflect on the virtues of love, peace, humility, and sacrifice as exemplified by the birth of Jesus Christ, noting that these values are critical to promoting unity, tolerance, and harmony in the nation.

The Minister further called on Nigerians, irrespective of religious or ethnic affiliation, to use the festive season to pray for the peace, security, and continued progress of the country, while supporting the Federal Government’s efforts towards national development and cohesion.

The Christmas season and the New Year present an opportunity for Nigerians to strengthen the bonds of unity, show compassion to one another, and renew our collective commitment to nation-building,” the Minister stated.

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Dr. Olubunmi Tunji-Ojo also enjoined citizens to remain law-abiding, security conscious, and moderate in their celebrations, while cooperating with security agencies to ensure a peaceful and safe festive period.

The Minister wishes all Nigerians a Merry Christmas and a prosperous New Year.

SIGNED

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Dr. Magdalene Ajani

Permanent Secretary

Ministry of Interior

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December 22, 2025.

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