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OPINION: The Python And Tinubu-North’s Matrimony

Published

11 months ago

August 11, 2024

Festus Adedayo

Undoubtedly, the political matrimony between President Bola Tinubu and Northern Nigeria is at Talaq stage. Talaq is the Islamic unilateral repudiation of a marital union. There are no sobs, no wails. No dabbing of the face with a handkerchief. But, the dusts provoked by the matrimonial dislocation hang notoriously in the sky. Even bystanders miles away can see them. The marriage is only 15 months old but the couple’s patience for each other is rope-thin. As our elders say, right in the presence of the kolanut seller, irreverent worms slide inside his pods. A matrimony celebrated with pomp and ceremony is now a chaotic market row. The gluttonous cat has eaten the poisonous meat of a toad. A post on X late last week even claimed that “Northerners have (begun) Al-Qunut prayers against Tinubu…Al-Qunut prayers (are) done…to eliminate evil.” There is a litany of allegations hung on the neck of the seismic marriage. It ranges from prostitution, abandonment, betrayal to battery. While the world sees the palm fronds, (mariwo) the egungun of the matrimony would seem to have been long gone.

Well, as the saying goes, a household of misbehaving children is a reflection that it is devoid of elders with wisdom – (T’ómodé ilé bá ńse réderède, àgbà ibè ni ò ní làákàyè). Elders then summoned the couple and demanded the reason for their tiff. Flaunting patriarchal righteousness, the husband has kept mum, dragging smoke off his burning cigarette intermittently. The Northern wife however did the narration, tears coursing down her cheeks. On her knees, she tells the story of Lagere, the cripple and Python, a huge heavy-bodied reptile which kills its prey by constriction. Lagere was a prince crippled from birth. At his turn to succeed his father, Kingmakers bucked, citing an existing tradition forbidding disabled on traditional stools. Downcast, Lagere hopped down river road to commit suicide. As he folded his deformed leg to jump into the river, a huge python emerged from nowhere and demanded why he contemplated suicide. Moved, Python promised to help him. The snake jumped up, wrapped himself round Lagere and constricted him. Upon unwrapping self from the cripple, the deformed leg received strength. Overexcited, Lagere swore to show gratitude to Python.

Before he was crowned king, continued the Northern Wife, the Ifa Oracle summoned to divine Lagere’s reign muttered a saying, the purport of which was cryptic to all at the time. The Oracle said, “Oore tán, asiwèrè gbàgbé” meaning, at the fullness of time, the foolish will forget a kindness of the past. Lagere then ordered that a groove be earmarked in the palace for the worship of the mysterious reptile. He indeed worshipped Python for months. One day, however, having smoked alien weeds, the king’s head exploded with pride. Lagere reasoned that His Imperial Majesty shouldn’t be seen groveling before an ordinary reptile. He then ordered that the animal be brought to the palace to be sacrificed to him. On seeing what King Lagere was about to do with him, Python cried passionately and asked for mercy. Lagere would not listen. But as he was being dragged down for propitiation, Python suddenly pounced on Lagere, twined self round him. Instantly, he returned to his old cripple state. The town then dethroned Lagere. “That, elders of the land, is my story,” narrated the Northerner wife.

Being a student of Nigeria’s political history and one right inside its vortex, from its beginning, it should have occurred to Tinubu and his Northern bride that their matrimony would be short-lived. As the one who holds an umbrella all-day long would find out only later at sunset that they carry a heavy object, only at dusk would an Oko Ìyàwó Elépòn Búlúù (a vulgar Yoruba folksy appellation for a newly-wedded groom) realize that wedlock is the least of matrimonial rituals. Meeting responsibilities of matrimony is the toughest nut to crack. So long as there is a colony of lice on clothe, the fingernail cannot be devoid of blood. While narrating her ordeals and betrayal of trust from Lagere, the Northerner wife had lapsed into a Yoruba proverb which says that if a monkey is uncertain about the danger upon a tree, it should not be found climbing it (Bi oju alakedun o da igi, kii gun) to which the elders nodded in unison.

Before the End Bad Governance protests which began on August 1, the depth of the matrimonial discord between Tinubu and the North was, at best, at the level of guesswork. For instance, we knew that it is almost an impossibility that tantrums won’t follow a stubborn child given a knock on the head. When the Tinubu government thus disgraced Nasir el-Rufai last year, tantrums were expected. So when the Tinubu government, for which he pulled critical chestnuts off the fire, rewarded him with a non-ministerial clearance by the Senate, many could swear by their mothers’ graves that the northern Eliri, the minutest of all rats, will become one of the rebellious faggots that will upset the fire. And that, whenever the North was reorganizing for an Araba, Eliri would play a prominent role. Araba should remind any student of Nigerian history of the historical Northern Nigerian cry of disaffection with the Nigerian state of affairs immediately Aguiyi Ironsi promulgated the highly objectionable Decree 34 which rendered Nigeria’s federalism unitarist. The North had earlier visited midless pogrom on eastern Nigeria. I got a whiff of the heartlessness of the bloodletting from a live play of Yoruba Apala music lord, Ayinla Omowura, recently. He sang, “wón ńpa yíbò bí eni p’eran alápatà…” – they butchered Igbo people as though killing cows in a meat shop.

In June, Northern politicians began coalescing around Muhammadu Buhari. They advertised this in a visit which anyone familiar with the colour, tone and tenor of historical serpentine regrouping of the north would know was the beginning of a call to put spanner in the works. Former Vice-President Atiku Abubakar and Aminu Tambuwal, Sokoto state’s ex-governor, kicked off the visit. It was to Buhari in his Daura hometown. Within 24 hours, el-Rufai followed suit. Photograph of the former governor’s legendary stoops to shake hands, similar to Iscariot’s kiss of Jesus, a notorious signature tune heralding betrayal, was amply advertised. Packaged as “Sallah homage,” political watchers claim the visits were the beginning of a packaged northern tempest against the Yarbawa who the north was wedded to in a matrimony that has now gone sour. Shehu Sani, Afro-haired ex-senator said this much in a release and attributed it to an attempt to build a strong northern alliance using Buhari as a rallying point to challenge and evict Tinubu in 2027. On the comedic scene, a Bello Galandachi satirizes the rot in the Tinubu government almost weekly.

The End Bad Governance protest was the strongest alibi for Northern Nigeria to ventilate its 15-month accumulated angst. It has been said that the protest, which kicked off on August 1, was a reflection of the geographical and ethnic politics that Nigeria had practiced from pre-colonial times. While the southeast, in a bid to stamp its disavowal with its typecast as a bellicose race, signed off from the protest, the southwest, which goes on protests, whether it is convenient for it or otherwise, marched out, while the north, often pacifist in matters that doesn’t personally concern it, was at the height of its hostility. The social reality of protest against the status quo in Nigeria is that, outside of university campuses, protests are a rarity on the streets of the Muslim North. For the eight years of Buhari’s non-governance, the north was as constantly docile as the northern star. But in this protest against bad governance, not only did northern protesters go to the Hobbesian state of nature, inflicting nasty, brutish jabs on sanity, some protesters even waved Russian flags, shouting “Putin!”

There is no denying the fact that the current Tinubu government has made life very excruciating for the people of Nigeria. Perhaps, like no other government in recent history. The pain is such that, as the elders will say, it is only a child who has not beheld the sight of a lion’s devoured carcass in the forest who will pray to be killed by a leopard (Bí omodé ò rí àjekù kìnìhún nínú igbó, á ní kí eran bí ekùn ó pa òhun).The truth is also that, the government has democratized sufferings across board in Nigeria. Tinubu dishes out pains, death, escalating food inflation and hopelessness to Nigerians without any ethnic, religious or social discrimination. As the poor of Kaura-Namoda feels the cluelessness of Aso Rock, the poor of Nchatancha and Telemu equally feel it. But the way the North has taken the lead in escalating the protest this murderously, the question that begs for answer is, what exactly is that region beefing Tinubu about? Hunger? Certainly not. Since we have agreed that no part of Nigeria is spared Tinubu’s merciless, slavish Bretton Woods economic policies, why then is the north crying so vociferously as if it is the only bereaved?

After his announcement as winner of the 2023 presidential election, one of the victorious thoughts that must have crossed Tinubu’s mind was that the ground Chief Obafemi Awolowo wobbled while treading, he gallantly stomped on it. Awolowo’s famous 1959 election campaign round the north, which roused Ahmadu Bello from his slumber, culminating in a Sardauna embarking on a political campaign which got his royal face caked with dusts in the process, opened Awolowo’s eyes to the myth of a monolithic north. Awolowo then came to the conclusion that an alliance of Southern Nigeria with the Middle Belt and Christian North holds the key to a southerner’s presidency of Nigeria. An alliance of his AG with NCNC to form UPGA had Michael Okpara, Eastern Premier, campaigning on the streets of Ibadan. This model still didn’t work during the Second Republic. Citing S. L. Akintola in his book, House of War (2003) Dare Babarinsa said Akintola, Western Nigeria Premier, rationalized his romance with the feudal north in that, the economic, educational and commercial aggressiveness of the Igbo was a greater danger to the Yoruba than the political hegemony of the Hausa/Fulani. An alliance with the NPC, he believed, was the surest way of rescuing the Yoruba from political annihilation. MKO Abiola lapped up the Akintola power model. From his alliance with Muhammadu Buhari in 2014, Tinubu also dusted the Akintola and Abiola handbook hook, line and sinker. On a superficial level, the trio of Akintola, Abiola and Tinubu would seem to be right and Awolowo wrong, right?

The above, however, cannot elicit a QED (quod erat demonstrandum) answer. The northern establishment’s political pedigree hoists it as a typical African witch. Of the many symbols and attributes of the witch, she holds tightly to her ferocious mystic power, using it as bait. She is also reputed with the upside-down symbolism. Among the Akan tribe of Ghana, the witch is literally “inverted.” Hans Werner Debrunner, in his Witchcraft in Ghana: A Study on the Belief in Destructive Witches and Its Effect on the Akan Tribes (1961) said of witches, “Before they leave the body, they turn themselves upside… They walk with their feet in the air, that is, with the head down, and have their eyes at the back of the ankle joints.” The Ewe in same Ghana also believe that witches walk backwards and, in walking upright, have their feet turned backwards. The witch is represented by such animals like snakes, owls, hyenas, and leopards, characteristically nocturnal animals.

As it romances political power like the witch, the Northern establishment has an inverted thinking as well. Awolowo’s welfarist philosophy futuristically foretold that a feudal north not weaned of its weaponization of the large population of its Talakawa and roam-about Almajiri children would pose huge danger to the rest of Nigeria. That prophecy has made him a Nostradamus today. In a 1978 presidential speech, Awolowo had said, “For the North, I have three things, Education, Education and Education.” He also maintained that, “The children of the poor you failed to train will never let your children have peace”. The bulk of Nigeria’s social malaises today – insecurity, bloated population, renteer system of overdependence on the lean purse of the federal – come from the north. This has bred multidimensional poverty, misery and anger in the region. Governor Uba Sani recently said the region has over 70% out-of-school children and same number living in grueling poverty. You cannot solely blame Tinubu for all these as the north’s vulture has been suffering the merciless trouncing of rainfall strokes for more than a century. From Yakubu Gowon, Murtala Mohammed, Shehu Shagari, Muhammadu Buhari, Ibrahim Babangida, Sani Abacha, Abdulsalami Abubakar to Musa Yar’Adua, as well as their northern accomplices, successive northern leaders share huge slices of the hopelessness that the north is today. Not minding the multidimensional poverty, the northern establishment still frantically shuts the door against education of this crop of persons, lest they be liberated from its chokehold.

At the turn of Lagere to narrate the root cause of the tiff, the elders were aghast. Rather than him being an ingrate, the python is almost the equivalent of Omolokun, he said. Omolokun is a Yoruba Ifa deity scholar and practitioner, Araba Ifáyẹmi Ọ̀ṣúndàgbonù Elebuibon’s drama series that ran on western Nigerian television in the 1980s. A couple, suffering decades of bareness, besought a deity for a child it named Omolokun. A spoilt brat who demanded the impossible at every point, when Omolokun one day demanded a human being to be propitiated to him, it dawned on the couple that it had a misbegotten ghormid in its household. Lagere reminded the elders that but for him, their son, Buhari, could not have won the presidency. Like Omolokun’s parents, the Lagere in Aso Rock has bent over backwards to please his Python, allocating consequential federal ministries to the North and in many cases, devoting junior and senior ministries to it. Recently, Lagere even established a Federal Ministry of Maalu as sacrifice to Omolokun. Yet, the northern establishment is steeped in roiling anger and cannot be pacified.

Lagere compared the excesses of his Northern wife to an excessive liquour that intoxicates; excessive sun that runs a child mad; excessive stronghold that begets madness and a spinach vegetable which, if it grows in excess by the stream, is rendered a common weed (Bí otí bá kúnnú, otí á p’omo; bí òòrùn bá pò l’ápòjù, á s’omo di wèrè; bí a bá l’óba l’ánìíjù, á sínni n’íwin; bí tètè ègún bá pò á di òleri). Lagere concluded that he had reverenced the cow enough and even went overboard to call it “Brother.”

The target of the Northern Witch is to stop Lagere’s reign. By now, Tinubu must have realized that the Awolowo who divined education and welfare as antidote to the tyranny of the Northern Witch was no fool. The Witch cannot be appeased. It is insatiable. Like Omolokun, this Witch will demand flesh and blood. Suffusing Nigeria with plenty and Northern Talakawa with education is the only route to rescue Lagere from the chokehold of his Python captor.

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Kidnapping: CP Agbonika Establishes Tactical Division In Edo Community

Published

2 hours ago

July 20, 2025

Editor

By Joseph Ebi Kanjo

Edo State Commissioner of Police, Monday Agbonika, has announced the establishment a new Tactical Division in Ivieukwa- Agenebode, Etsako East Local Government Area of the state aimed at curbing incessant kidnapping and related crimes in that axis.

A statement by the Edo State Police Command’s Police Public Relations Officer, Moses Yamu, said the CP made the announcement on Saturday, July 19, 2025, when he paid a “strategic visit to Agenebode, Etsako East Local Government Area, as part of ongoing efforts to assess and strengthen the security architecture across the state.”

Recall that on Thursday July 10, 2025 night, gunmen attacked the Catholic Immaculate Conception Minor Seminary School at Ivianokpodi-Agenebode, killed a member of the Nigeria Security and Civil Defence Corps (NSCDC) attached to the school and abducted three students of the school.

The attack came barely ten months after an attack was carried out in the area. Two people including a priest were kidnapped and one killed during the attack.

Consequently, the police imagemaker, while quoting the CP in the statement said that the Tactical Division, when established, would service a rapid unit challenges in the area

The statement partly reads: “During the visit, the Commissioner of Police made a stop at St Peter Grammar School Corpers lodge, Agenebode, and the Immaculate Conception Junior Seminary, Ivianokpodi-Agenebode, where he met and interacted with serving members of the National Youth Service Corps (NYSC).

“He assured the corps members of the Command’s unwavering commitment to their safety.

“CP Agbonika used the opportunity to highlight the proactive measures being adopted by the Command to prevent crime and respond swiftly to any emerging threats in the area.

“In furtherance of this, he officially announced the establishment of a new Tactical Division in Ivieukwa- Agenebode. The Tactical Division will serve as a rapid response unit to address security challenges, particularly in rural communities and riverine areas within the LGA and adjoining environs.

“Personnel of the State Intelligence Department (SID) were equally deployed to ensure timely intelligence gathering in the area.”

The PPRO in the statement said the “Commissioner reaffirmed that the Nigeria Police Force under his leadership in Edo State remains committed to partnering with communities, institutions, and other security stakeholders to maintain law and order across the state.”

He further “urged residents to remain law-abiding and continue to cooperate with security agencies by providing timely and useful information that can aid in crime prevention and detection.”

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OPINION : Awujale’s Burial And Aso Rock’s Graveyard Politics

Published

4 hours ago

July 20, 2025

Editor

Why should I bother myself with what is done to my body when I die? Oyomesi (the council of seven high-ranking chiefs in the Oyo Empire) knows what to do with my body!” That was what immediate past Alaafin of Oyo, Oba Lamidi Adeyemi 111, told me in his palace, a few weeks before he journeyed to Ibara – where Oyo buries its kings. He was furious with Ogun State traditional rulers. His grouse was with the Obas and Chiefs Law of 2021. That law has aberrant stipulations that are repugnant to tradition and customs. One of them is the provision stipulating that traditional rulers can be buried according to their religious dispositions. The Awujale of Ijebuland, Oba Sikiru Adetona, who recently passed, initiated it. The bill sought to make “a law to provide for the Preservation, Protection and Exercise by Traditional Rulers of their fundamental rights to be installed and buried according to their religions or beliefs and for other related matters.” In 2022, Governor Dapo Abiodun became the pall-bearer of this sacred, even if mythical, ritual of traditional burial of kings transmitted from our forebears.

To fortify institutions and systems that they revered, our forebears curated a number of taboos, myths, wise-sayings and social mores which served to make them distinct in everyday relations. An ancient saying that explains the secrecy of their kings’ burial is, “it is a taboo (èèwò) to bury the initiate the same way you bury a non-initiate.” It is one of Yoruba’s ancient aphorisms which escaped into the modern time. Though modernity has afforded us opportunity to see those inherited myths as mere decorative palm fronds (màrìwò) on a masquerade, they are the pillars upon which Yoruba traditional institution stands.

On Tuesday last week, as I stepped into the Obafemi Awolowo Auditorium of the Federal University of Technology, Akure (FUTA) Ondo State, I was confronted with two choices. Before me were traditional rulers of immense renown. They gúnwà-ed (pardon my inflection for their royal sitting) in their ancient majesties. The Olowo of Owo and Chairman of the State Council of Traditional Rulers, Oba Ajibade Gbadegesin, Ogunoye III, was there. He reminded me of one of his mythical predecessors, Sir Olateru Olagbegi, KBE. The Deji of Akure, Oba Aladetoyinbo Ogunlade Aladelusi, whose stool parades lustering pedigree of great kings like the British-trained lawyer, 42nd Deji, Oba Ademuwagun Adesida, was there. The king of my village, Ilu Abo, and former Secretary to the Government of the Federation, Oba Olu Falae, was there. And many others. They were all gathered for the 10th coronation anniversary colloquium of the Deji. The topic for discussion was, “Role of Nigeria’s Traditional Institutions in Nation Building: Impediments and Prospects” and I was one of its three discussants. The options before me were binary: Give the Kabiyesis the platitudes they were used to, or tell them the absolute truth they needed to know? I chose the latter.

So, I began. The traditional institution parades a great pedigree. Today, however, the traditional institution is at its lowest ebb. Seldom regarded, kings would seem to have lost their relevance and sacredness. Entrance into the institution has been generally bastardized. Money dictates who becomes king and in the process, illegitimates and dregs of society get smuggled into the system. An Oba is known to smoke marijuana. The bulk of them are land-grabbers who make money from the tears of their people. We now have kings who are ignorant about the customs of their people. I once heard a thoroughly confused Oba introduce himself as “Oba Assistant Pastor” on television. The most annoying part of it is the ease with which they repudiate the customs and myths surrounding their offices. The latest is the funeral of the late Awujale of Ijebuland. A few days ago, Kabiyesi, one of the most revered monarchs of Yorubaland, was buried like an ordinary mortal and soldiers prevented traditionalists from having a hand in his burial. As I spoke, there was pin-drop silence. While many felt I was audacious in the presence of the Irunmole, some agreed that our fathers needed to hear the gospel truth. “The traditional institution must redeem itself if it wants to be taken seriously,” I concluded.

MORE FROM THE AUTHOR: OPINION: The Rotten Apples At Louis Edet House

In an interview Oba Adetona granted before his death, he cavalierly disdained the traditional institution. A valiant man who stood staunchly against General Sani Abacha, in that interview, Awujale exposed virtually all the sacred innards of Yoruba kingship. For instance, the cult of secrecy preceding installation of Yoruba kings got massively shellacked by the Awujale. “What we did in seclusion is nothing secret. We were just there making merry and enjoying ourselves while relatives, friends and other well-wishers come around to visit and rejoice with the king. What is the fortification they are talking about? …Where were the traditionalists you talk about then? And what rites are you referring to? I cannot recall any rite that was done behind the scene. Let them come and tell me. It is all lies. Nothing like that. They even tell you that they give the heart of a deceased Oba to the new one to eat! They are crazy…I didn’t eat anything oooo. So, no such thing happened,” he said.

This was the very first time I would see a Yoruba king expose and explode the myths of the centuries-old traditional institution. By their very definition, myths are lies. You will find many of Yoruba ancient myths in German editor, scholar and writer, Ulli Beier’s book with the title, Yoruba Myths (1980). Andrew Apter of the Yale University, in his journal article entitled, “The Historiography of Yoruba Myth and Ritual” History in Africa, Vol. 14 (1987), pp. 1-25, said of it, “Myth is… a false reflection of the past” or a “testimony of the past in oral societies”.

Several other myths were curated to fortify their kingship system. Yoruba needed to differentiate their kings from ordinary mortals. Their aim was to invoke dread, respect and an eternal relevance for the system. One is that, kings’ heads are not to be seen by ordinary mortals. The rationale is that, if every Tom, Dick and Harry sees and touches their kings’ heads, it deconstructs them and the overall system. Again, in the process of carving immortality for their kings, Yoruba compare them to the gods, “igbá kejì òrìsà” and say their kings do not die. So, if they don’t die, a taboo was then needed to literally demonize sighting the corpse of an Oba. Like Christians did to mythologize their founding patriarch, Jesus Christ, the Yoruba also created and surrounded their kings with myths. It is a taboo, for instance, to say an Oba dies but appropriate to use the euphemism, “Oba w’àjà” – he ascended up through the rafters. Obas’ exits are not announced like mortals’ but with elements of sacredness and sobriety. As Christians are not allowed to query the non-empirical claim of their patriarch’s birth and anyone who does so is a social outcast or an atheist, the Yoruba do not take kindly to attempts to remove the ancient shawls surrounding their kings.

Myths were essential to the ancient Yoruba people. Many of them are found in palaces. For instance, if you enter the palace of the Alaafin of Oyo today, you must remove your shoes, sandals and slippers. It is said that it is a taboo not to. No one has ever been let into the repercussions of dissension. Until recently, no one shook the hands of an Oba. Oba Lamidi Adeyemi was lucky. As he aged, providence, the designer of his visage, decorated his face with dread. You couldn’t look at Oba Adeyemi’s face without a dread running down your spine. You would assume you were looking at the frightening face of a lion. As close as I was to him, whenever I was in his presence, rather than his face, I looked at my feet.

All the above make attempt by traditional rulers in Ogun State, in concert with their governor and legislators, to commonize the burial of their kings, a cultural heresy. Some other parts of Yorubaland have also partaken of this despicable heresy. All Yoruba of goodwill must get Dapo Abiodun and his co-travelers on this journey to retrace their steps. It is a calamitous journey. Obas must go through the seclusion rites of Ipebi and must be buried according to the tradition they willingly subjected themselves to. It is called traditional rule, not modern rule. The burial of Oba Lipede, the Aláké Egbaland, some years ago, was going to end up a calamity but for a momentary recourse to reason. In Ogbomoso, the body of Soun, Oba Ajagungbade III, was subjected to a despicable act of public viewing. Ibadan people seem to have made this desecration of their Obas’ bodies an art. They did it with the bodies of two previous Olubadan who ‘w’àjà’-ed, Oba Saliu Adetunji and Oba Lekan Balogun. The two Obas’ bodies were carted round and about like skinned goats from the abattoir. The greatest calamity would have befallen Yorubaland when Aláàfin Adeyemi ‘w’àjà’-ed and Islamicists attempted to bury him like an ordinary mortal. It took the firmness of Sango cult adherents to stop the drift. They instantly stopped the madness.

I have heard canvassers for the modernization of traditional institutions talk about the dynamism of culture. Yes, I agree, culture is not static and should not be resistant to change. However, as I said earlier, the glue that holds that institution in this age of modernity is the survival of those ancient myths. Without them, kings lose their differentiation from all of us. Come to think of it, why are so-called kings this cowardly that they are afraid of what becomes of their bodies which would be consumed by maggots anyway? Even an atheist, Dr. Tai Solarin, asked that his body parts should be given to medical students for anatomical studies.

At the Deji of Akure’s 10th coronation, the Olowo of Owo came to the rescue of the institution of his forefathers. He told anyone not ready to take the heat to steer clear of the kitchen.

Still talking about burials, the passage of President Muhammadu Buhari has elicited diverse comments. To start with, I do not agree that when a person dies, regardless of the evils they commit while on earth, they should be sacralized. I began canvassing my opposition to this view, said to have been inherited from our past, long time ago. For eight good years of Buhari’s reign, I made my views of him available to all. The summary is that he was a disaster. In saner societies, his kind should never come near the dais of responsible governance. Today, many Nigerians queue where I stand.

Last week, President Bola Tinubu harvested the proceeds of Buhari’s death. I enjoyed his graveyard politics and diplomatic burial shuttles to Daura and Kano last week, ostensibly in pursuit of the mythic 12 million CPC votes said to have been sequestered in the hands of Buhari. More importantly, I hope Tinubu reckons with the lessons in his predecessor›s sudden death? One is that, you cannot sow tears and sorrow and expect a debased, pummeled and traumatized people to garland your corpse with deodorants as elegies. Apart from Tinubu and his graveyard politics crew, Nigerians literally pelted Buhari’s body with pellets at his departure.Tinubu should use this lesson to review his policies and find ways of making the rest of his life count in favour of the people. In the same vein, our traditional rulers should have a rethink. Most of them seem to have, by their conduct and proclamations, borrowing from the lesson from an ancient old anecdote, shown the fox that the crown on their cock›s head holds no fire. If we continue to label our beautiful calabash ‘pankara’, what South Africans call wanzagsi – a broken calabash – we should not be surprised if the ignorant elect to pack their dirt with it.

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APC Remains A Party Govern By Constitution, Rules — Edo Dep. Gov

Published

12 hours ago

July 20, 2025

Editor

The Edo State deputy governor, Hon. Dennis Idahosa says the All Progressives Congress (APC) is a party whose internal workings and decisions are guided by its constitution and rules.

He noted that the ruling party operates within the bounds of Nigerian law and respects democratic principles.

According to a statement by his Chief Press Secretary, Mr Friday Aghedo, the deputy governor made these assertions on Saturday while fielding questions from newsmen during the conduct of the party’s primary for the Ovia federal constituency bye-election scheduled for August 16.

While commending the people for their peaceful disposing during the primary, expressed excitement that true internal democracy was at play for the primary.

The deputy governor who cast his vote at Iguobazuwa West, Ward 2,
declared that “APC is leadership driven political party.”

He noted that the exercise was peaceful and well coordinated in all the wards visited by him.

Highlighting the uniqueness of his ward, he said, “This is my ward, Iguobazuwa West Ward 2. Voting here was impressive as a mammoth crowd endorsed Omosede.

“We await results of the 23 Wards that make up Ovia Federal Constituency, which consists of the two Ovia local governments.”

Idahosa declared that the conduct of the primary marked a benchmark in Ovia federal electioneering process based on the voluntary withdrawal of other aspirants to make way for the emergence of Omosede, as the sole candidate.

This stand, he noted, was based on the fact that Igbinedion, a formee member of the Green chamber, stood a good chance with present political data showing a shortfall of the female gender in the political terrain.

“This brought up the need for gender inclusiveness, as there are presently no female candidates representing Edo state at the National Assembly,” he stated.

Simirlarly, a member of the party’s national electoral commitee, Jafaru Leko, declared that the process was “smooth, organized and credible.”

Also, the chairman of the primary in the federal constituency, Barr. Lucky Ajokperiniovo, who announced the final results of the primary conducted in 23 wards that make up the federal constituency.

He declared Igbinedion, the sole candidatw for the primary, the winner haven polled a total vote of 5819.

“With this aggregate score in the two council areas, Gabriella Omosede Igbinedion is hereby announce as the winner of the primary and the party’s candidate for the bye-election,” he stated.

It would be recalled that the Ovia federal constituency seat became vacant following the election of the former holder, Dennis Idahosa, as the deputy governor of the state.

Igbinedion, then member of the Peoples Party, was the occupant of the Ovia federal constituency seat in the 8th assembly.

She was defeated by Idahosa while seeking reelection in the 2019 general elections.