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OPINION: Will Nigeria Be As Lucky As King Sunny Ade?

Published

3 weeks ago

May 23, 2025

Tunde Odesola

Bewildered by the riddle life was unravelling, King Sunny Ade, in 1974, lifted his voice in a plaintive cry, “È sú biri-biri kè bó mi o.” At the time, the fast-rising Juju maestro was merely 11 years into his musical odyssey when he birthed this evergreen song. Had the song been born in 2025, it might have been titled “Piti-piti Ayé”— to reflect the muttering of today’s youth generation navigating chaos in streetwise slang.

“È sú biri-biri kè bó mi o” is no mere lament; it is a philosophical lamentation, the outcry of a mind in a maze. In the song, a perplexed KSA pleads for an encompassing supernatural protection, confessing he cannot tell whether the bus of life he boarded is surging forward or sliding backwards.

Yet, in his quandary, the minstrel offers his adoration to God. “Mo ti ṣe’bà Ẹdùmarè, Ọba tó l’àyé,” he declares—I have paid homage to the Creator, the King of the universe. He continues, “Mo ti ṣe’bà gbogbo àgbà tó n be niwaju mi, dede ọmọ àwọ”— I revere the elders and all devotees. I adulate the killing Òpàkí and the saving Òlàkí witches, whose silence thunders at midnight…decreeing my protection. For it is the solidity of kòkò igi—the core of the tree—that protects the kòkò from being chopped; just as the albino enjoys the same honour of the òrìṣà.

The classic song unfolds in a cascade of Yoruba oral chant, rich in metaphor and mischief: “No one dares thrust a sword to the back of the housefly; no one beheads the housefly with a sword; no one shackles the legs of the housefly.”

The song reveals the conspiracy against Àgbè, the bird, but the conspirators mistakenly dip its feathers in dye, and Àgbè emerges more resplendent. Enemies scheme to ruin Àlùkò, but they dip its plumage in camwood, and Àlùkò becomes even more prosperous. Haters plot against Òdídẹ̀rẹ̀, only to stain its feathers with palm oil, and misfortune turns to fortune. They connive to undo the Lẹ́kẹ́lẹ́kẹ́ by marking it with white powder, but the Lẹ́kẹ́lẹ́kẹ́ soars into luminous success.

KSA goes on to dare ancient taboos by urinating and defecating on cowry-white cloth, and even wiping his butt with ìko ide, the tail feathers of the parrot. And yet, like the housefly untouched by the sword, he emerges, unscathed and unpunished. Like over 100 million Nigerians, I am scarred and scorched by what Nigeria has been offering since the roguish Ibrahim Babangida years till date. Leadership’s mouth is brimming with promises, but the masses’ hearts are hopeless. The honey and the bee reside on the top of the ladder.

I tell you what, I am not the stranded King Sunny Ade, I know exactly where I’m going. I am going to South Carolina, USA, to bring you a story that grapples with human dignity in the boundless arena of freedom and corpse rights. Yes, you read right: criminal corpse’s right! In death or infamy, you and I, let’s consider the worth of Nigerian life.

MM is a popular abbreviation that resonates in the world of firearms. In ballistic parlance, it stands for millimetres. The bore of a gun is its internal barrel. In the US and Britain, since 1950, the size of the internal barrel is measured in millimeters, hence some guns bear 9mm, 12mm, 15mm – codes to show the cartridge sizes they bear, and by extension, the kind of misery each gun can deliver.

But in South Carolina, MM is synonymous with sorrow. It is not just a unit of metric measurement—it is Mikal Mahdi, a man, a memory, and a murderer. In 2004, Mahdi wrote his name in blood, killing two people, one of them a police officer. He was caught and convicted, with his life loitering in the valley of the shadow of death, from 2004 to April 11, 2025, when a three-person firing squad aimed their muzzles at his heart and fired.

When bullets flew from the guns of the three sharpshooters, Mahdi did not die. He did not use ayeta. But he lived for about 60 seconds more than the law expected, and his relatives have headed for the courts, claiming Mahdi suffered ‘excruciating conscious pain and suffering for about 30 to 60 seconds’. The Yoruba have a saying: “Oro o dun lenu iya ole,” which means the mother of a thief is ashamed to make a plea, but Americans think otherwise; they are according a killer his rights in the grave.

At 42, Mahdi was handed a deathly privilege: the opportunity to choose his choice of death. The law, like a vigorous vendor at the market of woe, hawked three types of hot death, ikú gbóná, to MM, who had killed by the gun, and must inescapably die by the gun. One: Death by the electric chair was a hellward shuttle available to Mahdi under the law. The electric chair, a throne of fire wired to the underworld. Two: Lethal injection – the needle, piercing hand of chemistry, quiet calamity. But the third option – the gun, cold and callous — was attractive to MM, who, being gun-friendly, chose death by the stake, because he knew the speed of the bullet. The bullet does not bargain. It does not blink. It arrives before the scream.

According to a story, “Inmate executed by firing squad died in ‘excruciating’ pain after bullets missed his heart, autopsy report suggests,” which was published by US-based news media, People, Mahdi’s execution is cruel.

The story says, ‘When the state supreme court confirmed the legality of execution by firing squad in 2024, it did so with the understanding that the inmate would not suffer for more than ‘10-15 seconds’. Anything more than that would be deemed exceedingly cruel, unusual, and therefore, unconstitutional.”

An unnamed reporter for Associated Press, who was present at the execution, said Mahdi ‘cried out’ and flexed’ his arms after being shot, adding that ‘he groaned two more times for about 45 seconds, his breath continued for about 80 seconds before he appeared to take the final gasp’.

Mahdi’s case, which is before the State of South Carolina Supreme Court, is titled Mikal D. Mahdi (Petitioner) V. BRYAN P. STIRLING, Commissioner, South Carolina Department of Corrections (Respondent), with case number 2025-000491. It says a forensic pathologist, Dr Jonathan Arden, analysed the autopsy report on Mahdi.

The court papers reads, “The undersigned respectfully alert this Court that the execution of our client, Mikal D. Mahdi, was botched. As this Court has noted, SCDC’s firing squad protocol calls for a condemned prisoner “to be shot in the heart by (three) members of the firing squad using ammunition calculated to do maximum damage to—and thereby immediately stop—the heart.

“When Mr. Mahdi faced the firing squad on April 11, 2025, it appears he was shot with only two bullets, not three. Both entered just above his abdomen, shattering into metal splinters that destroyed his liver and pancreas, but that largely missed his heart. Mr. Mahdi remained conscious while his heart pumped blood from his wounds into his chest cavity. These facts, drawn from the autopsy commissioned by the South Carolina Department of Corrections (SCDC), explain why witnesses to Mr. Mahdi’s execution heard him scream and groan both when he was shot and nearly a minute afterwards.

“In assessing whether SCDC’s firing squad posed a “risk of unnecessary and conscious pain,” this Court ultimately determined that “though an inmate executed via the firing squad is likely to feel pain, perhaps excruciating pain…the pain will last only ten to fifteen seconds …. unless there is a massive botch of the execution in which each member of the firing squad simply misses the inmate’s heart.” Owens, 443 S.C. at 284, 904 S.E.2d at 600.

“A massive botch is exactly what happened to Mikal Mahdi. Counsel have attached the report from Mr. Mahdi’s autopsy (Exhibit A),1F 2 a photograph taken by the autopsy pathologist depicting the two entrance wounds to Mr. Mahdi’s chest (Exhibit B), a photograph taken of a small container with bullet fragments collected during the autopsy (Exhibit C), and an analysis by Dr. Jonathan Arden, a forensic pathologist (Exhibit D).2F 3 The autopsy documents only two entrance wounds on Mr. Mahdi’s chest—a fact that so alarmed the autopsy pathologist that he took the picture of the wounds and sent it to SCDC.3F 4 The two half-inch wounds are quite low on Mr. Mahdi’s torso and “just above the border with the abdomen, which is not an area largely overlying the heart.” Arden at 5.”

One of his attorneys, David Weiss, said they felt ‘obliged’ to share the information with the state to prevent other death row inmates from suffering a similar fate, stressing that Mahdi’s heart was left almost completely intact.

However, the Director of Communications, SCDC, Chrysti Shain, said the autopsy report conducted by SCDC showed that all bullets struck Mahdi in the heart, dismissing the counterclaims as ‘interpretations from paid consultants’. She disclosed that a medical professional used a stethoscope to accurately place a clear target over Mahdi’s heart before the execution.

Alphabetically, Abia to Zamfara represent the A-Z of the Nigerian state. Which of the 36 states is safe? Which is prosperous? Which has an efficient power supply? Which has good roads, effective public hospitals and schools? In which Nigerian state can Mahdi enjoy his rights? Well, King Sunny Ade survived his trials; will Nigeria survive the consequences of misgovernance? Time is ticking.

Email: tundeodes2003@yahoo.com

Facebook: @Tunde Odesola

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[OPINION] 2027: Tinubu And The Snake

Published

17 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.”

MORE FROM THE AUTHOR: OPINION: Pounding Yams On Stubborn Bald Heads

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

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

Published

19 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.”

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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.