Connect with us

News

OPINION: Yahoo Boys And Destiny

Published

on

By Suyi Ayodele

Two sad incidents provoked this piece. I encountered two funeral parties late last month – before the Omo N’Oba N’Edo Uku Akpolokpolo, Oba of Benin, Oba Ewuare II, stopped all funeral rites in Benin Kingdom because of the annual Igue Festival – that got me thinking. There are two big morgues on the Ekenwan axis of Benin City. On that road, especially every Thursday, it is hell for drivers and commuters alike. The ‘mourners’, who usually accompany the deceased’s family members to the morgues, are the most-unruly lots one can ever come across. They block the road both ways and are never sober about it. When they move, they become reckless, doing stunts with their vehicles. It is also a common sight to find young boys, and at times, girls, hanging dangerously on the neck-speed vehicles! But in the two encounters I am talking about here, the reverse was the case. The funeral trains were organised, just as the ‘mourners’ were emotional and orderly.

I got intrigued by the exotic cars in the convoys. Besides, the ages of the ‘mourners’ and their signature hair styles, with the accompanying earrings fired my aproko (busybody) instinct. I knew that I needed to find out why those convoys were different from the usual ones. On the vehicles were colour posters of the photographs of the deceased. By my estimation, they would be in their late 20s or early 30s. I drove a bit away from them and parked. I came down and approached the elderly ones, who clustered in front of one of the shops close to an event centre, along the road. I joined the group. The people were also members of the aproko club. Then I got the gist. The two deceased were known Yahoo Plus guys in their areas. According to the gossip, the two boys came to wealth almost at the same time. One of the people, who appeared to be familiar with the histories of the deceased, volunteered the needed information.

Advertisement

According to him, the two boys did not finish secondary school before they left town. The informant said that they first went to Ghana, and then relocated to only God-knows-where. What happened next was that the duo later returned to Benin in solid wealth. They came back late 2021. The two boys, on arrival, were said to have bought different cars. They also built houses for their parents, and built mansions for themselves. Of course, ladies got attracted to them the same way ants swarm on sugar. They became the big boys of their areas. In Sapele Road, where they built their mansions, they were the real “happening guys”. Then suddenly, around mid-October, something strange happened. One of them fell ill. The second took him to hospital. A few days later, the other one too fell ill. Neighbours also rushed him to the same hospital. Within one week, the two young men died. Nobody, according to the informant, could say what happened to them. Then he concluded: “Their money ritual don expire.” I have heard enough. I shook my head and headed back to my car. I overtook the two convoys around the University of Benin (UNIBEN), Ekenwan Campus, area. They were solemn in their movement. I took a brief look at the other ‘mourners’ in their exotic cars. I shook my head again. I remember the saying of our elders: “Oku nsun’kun oku…”- the dead also mourn the dead! How long will these ones too last before they will follow suit? If they too got their ‘wealth’ through rituals, what is the expiry date given to them? But the biggest question that troubled my mind as I drove to town to mind my own business like the typical Falana that I am, was: Is there anything like money-ritual – oogun owo?

FROM THE AUTHOR: OPINION: Fubara, Wike And Day I Broke Duck’s Eggs

I had an uncle, who died in 1993. His name is Orilonise (your destiny does all for you). Ori in Yoruba means head. But if one goes deeper, its actual interpretation is Ayanmo. In further Yoruba semantics, Ori can also mean Ipin. Ipin, simply means one’s portion or lot. So, when used interchangeably, Ori or Ipin, means destiny. In the African belief system, destiny is believed to predate man’s sojourn here on earth. Whatever a man becomes, we believe has to do with the portion allotted to him by the Almighty. When you hear the Yoruba name for the Almighty as Orunmila, what it simply means is that only Heaven knows who will be rich (Orun-lo-mo-eni-to-ma-la). Yemi Elebuibon, the famous Ifa priest says of Ori in his “The Healing Power of Sacrifice” (2014) that: “Destiny is believed to have very strong imprints on the type of life one lives. Hence the saying: A kunle, a yan Ipin. A dele aye tan oju yan ni (We choose our destiny on bended knees. But arrive on earth to start struggling). This simply means that most of the problems with which man has to wrestle have been pre-destined…. In Yoruba language use, an individual may be referred to as Oloriire or Oloriburuku (a fortunate and unfortunate man, respectively), depending on the accomplishments and failures of the individual person concerned. However, the type of head chosen does not preclude hard-work, good character, sacrifice and prayers. These elements are to be present to assist everyone to achieve the lot apportioned to him” (Page 42-43). If we accept the quoted Ifa priest’s position on destiny, it then means that one can assist one’s destiny to achieve that which has been pre-destined by the Cosmic. Then how does one achieve that? Through ritual or sacrifice, or outright charm – oogun?

Advertisement

I know that people get wealthy through ritual or oogun. There were cases of such money-rituals when we were growing up. But it all ended up very badly. We knew about the harvest-propelling charm by farmers, known in the local parlance as Ako. Ako are in two forms. The first is deadlier; an epitome of wickedness in its naked form. It involves an individual killing others (relations, neighbours or just any other man) by metaphysical means. The dead victims afterwards transformed to physical beings, who are commanded to work on the farmlands of the ritualist. What this does for the ritualist is that his farms become larger, more productive than most of his contemporaries, even though he puts very little effort. A large farm would eventually translate to a large harvest and more money. The second degree of Ako is when two farmers share farm boundaries. For the ritualist, while his own farm produces, let’s say, yam tubers, would, on harvest, turn out bigger and healthier, the ones from his neighbour’s farm, miserable. The former achieves this by simply transferring his neighbour’s yam seedlings to his own (ritualist’s) farm. Such esoteric behaviour comes with grave repercussions.

FROM THE AUTHOR: OPINION: Time Ticks For Nigerian Ruling Elite

The other level is called Aworo. This is used mainly by traders. Aworo simply means customer-pulling charm. For the user, no matter where his business is located, customers must come looking for him. If anyone is unfortunate to share the same market store with the ritualist, while the Aworo ritualist would continue to sell and replenish his stock, the ope (naïve) trader would only be opening his or her shop as mere ‘ritual’ as he or she gets little or no patronage. The twin brother of Aworo is Awure – fortune-attracting charm. This is common among corporate workers or government officials, who do such to gain favour from their bosses, or to attract some perks to themselves. For someone using Awure, he can be promoted to higher responsibility above his superiors. It just happens and no one would be able to explain it. Like every other ritual, Awure can be positive or negative. There are instances too where someone using the charm is skipped when fortune is being shared. I heard about a very popular politician, who was very close to one of the ex-governors in the South-West states. There was a particular year the governor decided to buy Sports Utility Vehicles (SUVs) for all the political leaders in the state. In a twist of fate, the governor was said to have given the vehicles to all other political leaders except that particular man, his Man Friday. When the attention of the governor was eventually drawn to the omission, the governor was quoted to have said: “Ha! Baba, awure ti po ju – ha, Baba, too much fortune-attracting charm! The Internet, these days, is awash with videos of young boys and girls involved in money-making rituals. Some are seen taking their bath in public all in the name of sacrifices to become rich. Do sacrifices bring about wealth?

Advertisement

I return to Elebuibon to answer this poser. In the second chapter of the quoted book above, with the title “The Importance of Sacrifice: The Conflict Between Sacrifice (Ebo) and Medicine (Oogun), the Ifa priest says: “A small sacrifice. A little medicine. While the medicine is for troubled days The sacrifice is for everyday” (page 78). My little knowledge of this issue would allow me to make a distinction between sacrifice (Ebo), which is always prescribed by a Babalawo (Diviner), and ritual (Etutu), which, most often than not are prescribed by an Adahunse (sorcerer), for their clients. I have read Professor Wande Abimbola’s “Ijinle Ohun Enu Ifa” (Parts 1 and 2), a couple of times. I also glanced through his “Awon Oju Odu Merindilogun”, twice or more. I have equally studied Elebuibon’s “Ifa Eleri Ipin” and Abosede Emmanuel’s English Translation of E. M. Lijadu’s “Ifa (as Literature) Nipa”. In my formative years, I watched, with keen interests, hundreds of raw divinations, I have never come across where a Babalawo engages in money-ritual- making divination. The only one close, which space would not allow me to relay here, is that of an ancient Olowo (king of Owo). Even at that, the sacrifice prescribed by Ifa for the ancient Olowo to make even in life is such that only a hard-working individual would be able to carry out! Hard work, diligence and perseverance are the ingredients of wealth as demonstrated by our forebears. So, from where do these young folks get their idea of Yahoo Plus or Yahoo Rituals? Definitely not from a Babalawo to gbo Ifa lotu Ife – A Babalawo who understands Ifa the way of old! The only possible way the boys in town get this sudden wealth is from sorcerers (Adahunse). In the ranking of spiritualists in my part of the world, Adahunse occupies the lowest level of the ladder. Not even Oloogun (Medicine man), who is senior to an Adahunse, can rival an Onisegun (Herbalist – those who cure through the herbs), who is also a younger brother of a Babalawo.

FROM THE AUTHOR: OPINION: Gbelebu As Agbelebu Of Misgovernance

For as long as we have many Adahunse roving around as Babalawo, we would continue to have a people with sudden wealth. And the result is that we would continue to have young boys and girls going to their graves in their primes. Even when one goes for rituals or sacrifices to hasten one’s destiny, the injunction of Elebuibon, to wit: “…However, the type of head chosen does not preclude hard-work, good character, sacrifice and prayers…”, must come to play. We are about to go to a new year. Parents and guardians have more important roles to play in molding, and re-shaping the lives of their children and wards. I still don’t get it how a father would re-park his own car in his own compound to accommodate the car of his year-three undergraduate son! I can’t place where the parents who supervise building projects of their secondary school-drop-out-20-year-old children place their morals. As long as we have Yahoo Boys Mothers’ Association protesting the arrest of their children by the Economic and Financial Crimes Commission (EFCC), we will continue to have parents witnessing the funerals of their children in their prime. May that not be our portion in the new year. MERRY CHRISTMAS!

Advertisement

News

Out-of-school: Group To Enroll Adolescent Mothers In Bauchi

Published

on

Women Child Youth Health and Education Initiative (WCY) with support from Malala Education Champion Network, have charted a way to enroll adolescent mothers to access education in Bauchi schools.

Rashida Mukaddas, the Executive Director, WCY stated this in Bauchi on Wednesday during a one-day planning and inception meeting with education stakeholders on Adolescent Mothers Education Access (AMEA) project of the organisation.

According to her, the project targeted three Local Government Areas of Bauchi, Misau and Katagum for implementation in the three years project.

Advertisement

She explained that all stakeholders in advancing education in the state would be engaged by the organisation to advocate for Girl-Child education.

READ ALSO:Maternal Mortality: MMS Tackling Scourge —Bauchi Women Testify

The target, she added, was to ensure that as many as married adolescent mothers and girls were enrolled back in school in the state.

Advertisement

Today marks an important step in our collective commitment to ensuring that every girl in Bauchi state, especially adolescent who are married, pregnant, or young mothers has the right, opportunity, and support to continue and complete her education.

“This project has been designed to address the real and persistent barriers that prevent too many adolescent mothers from returning to school or staying enrolled.

“It is to address the barriers preventing adolescent mothers from continuing and completing their education and adopting strategies that will create an enabling environment that safeguard girls’ rights to education while removing socio-cultural and economic obstacles,” said Mukaddas.

Advertisement

READ ALSO:Bauchi: Auto Crash Claimed 432, Injured 2,070 Persons In 1 Months — FRSC

She further explained to the stakeholders that the success of the project depended on the strength of their collaboration, the alignment of their actions, and the commitments they forge toward the implementation of the project.

Also speaking, Mr Kamal Bello, the Project Officer of WCY, said that the collaboration of all the education stakeholders in the state with the organisation could ensure stronger enforcement of the Child Rights Law.

Advertisement

This, he said, could further ensure effective re-entry and retention policies for adolescent girls, increased community support for girls’ education and a Bauchi state where no girl was left behind because of marriage, pregnancy, or motherhood.

“It is observed that early marriage is one of the problems hindering girls’ access to education.

READ ALSO:Bauchi: Auto Crash Claimed 432, Injured 2,070 Persons In 1 Months — FRSC

Advertisement

“This organisation is working toward ensuring that girls that have dropped out of school due to early marriage are re-enrolled back in school,” he said.

Education stakeholders present at the event included representatives from the state Ministry of Education, Justice, Budget and Economic Planning and Multilateral Coordination.

Others were representatives from International Federation of Women Lawyers, Adolescent Girls Initiative for Learning and Empowerment (AGILE), Bauchi state Agency for Mass Education, Civil Society Organization, Religious and Traditional institutions, among others.

Advertisement

They all welcomed and promised to support the project so as to ensure its effective implementation and achieve its set objectives in the state.

Continue Reading

News

OPINION: Fubara, Adeleke And The Survival Dance

Published

on

By Israel Adebiyi

You should be aware by now that the dancing governor, Ademola Adeleke has danced his last dance in the colours of the Peoples Democratic Party. His counterpart in Rivers, Siminalayi Fubara has elected to follow some of his persecutors to the All Progressive Congress, after all “if you can’t beat them, you can join them.”
Politics in Nigeria has always been dramatic, but every now and then a pattern emerges that forces us to pause and think again about where our democracy is heading. This week on The Nation’s Pulse, that pattern is what I call the politics of survival. Two events in two different states have brought this into sharp focus. In both cases, sitting governors elected on the platform of the same party have found new homes elsewhere. Their decisions may look sudden, but they reveal deeper issues that have been growing under the surface for years.

In Rivers, Governor Siminalayi Fubara has crossed into the All Progressives Congress. In Osun, Governor Ademola Adeleke has moved to the Accord Party. These are not small shifts. These are moves by people at the top of their political careers, people who ordinarily should be the ones holding their parties together. When those at the highest levels start fleeing, it means the ground beneath them has become too shaky to stand on. It means something has broken.

Advertisement

A Yoruba proverb captures it perfectly: Iku to n pa oju gba eni, owe lo n pa fun ni. The death that visits your neighbour is sending you a message. The crisis that has engulfed the Peoples Democratic Party did not start today. It has been building like an untreated infection. Adeleke saw the signs early. He watched senior figures fight openly. He watched the party fail to resolve its zoning battles. He watched leaders undermine their own candidates. At some point, you begin to ask yourself a simple question: if this house collapses today, what happens to me? In Osun, where the competition between the two major parties has always been fierce, Adeleke was not going to sit back and become another casualty of a party that refused to heal itself. Survival became the most reasonable option.

His case makes sense when you consider the political temperature in Osun. This is a state where the opposition does not sleep. Every misstep is amplified. Every weakness is exploited. Adeleke has spent his time in office under constant scrutiny. Add that to the fact that the national structure of his party is wobbly, divided and uncertain about its future, and the move begins to look less like betrayal and more like self-preservation.

MORE FROM THE AUTHOR:OPINION: Wike’s Verbal Diarrhea And Military Might

Advertisement

Rivers, however, tells a slightly different story. Fubara’s journey has been a long lesson in endurance. From the moment he emerged as governor, it became clear he was stepping into an environment loaded with expectations that had nothing to do with governance. His political godfather was not content with being a supporter. He wanted control. He wanted influence. He wanted obedience. Every decision was interpreted through the lens of loyalty. From the assembly crisis to the endless reconciliation meetings, to the barely hidden power struggles, Fubara spent more time fighting shadows than building the state he was elected to lead.

It soon became clear that he was governing through a maze of minefields. Those who should have been allies began to treat him like an accidental visitor in the Government House. The same legislators who were meant to be partners in governance suddenly became instruments of pressure. Orders came from places outside the official structure. Courtrooms turned into battlegrounds. At some point, even the national leadership of his party seemed unsure how to tame the situation. These storms did not come in seasons, they came in waves. One misunderstanding today. Another in two weeks. Another by the end of the month. Anyone watching closely could see that the governor was in a permanent state of emergency.

So when the winds started shifting again and lawmakers began to realign, those who understood the undercurrents knew exactly what was coming. Fubara knew too. A man can only take so much. After months of attacks, humiliations and attempts to cage his authority, the move to another party was not just political. It was personal. He had given the reconciliation process more chances than most would. He had swallowed more insults than any governor should. He had watched institutions bend and twist under the weight of private interests. In many ways, his defection is a declaration that he has finally chosen to protect himself.

Advertisement

But the bigger question is how we got here. How did two governors in two different parts of the country end up taking the same decision for different but related reasons? The answer goes back to the state of internal democracy in our parties. No party in Nigeria today fully practices the constitution it claims to follow. They have elaborate rules on paper but very loose habits in reality. They talk about fairness, but their primaries are often messy. They preach unity, but their caucuses are usually divided into rival camps. They call themselves democratic institutions, yet dissent is treated as disloyalty.

MORE FROM THE AUTHOR:OPINION: Nigerian Leaders And The Tragedy Of Sudden Riches

Political parties are supposed to be the engine rooms of democracy. They are the homes where ideas are debated, leaders are groomed, and future candidates are shaped. In Nigeria, they increasingly look like fighting arenas where the loudest voices drown out everyone else. When leaders ignore their own constitutions, the structure begins to crack. When factions begin to run parallel meetings, the foundation gets weaker. When decisions are forced down the throats of members, people begin making private plans for their future.

Advertisement

No governor wants to govern in chaos. No politician wants to be the last one standing in a sinking ship. This is why defections are becoming more common. A party that cannot manage itself cannot manage its members. And members who feel exposed will always look for safer ground.

But while these moves make sense for Adeleke and Fubara personally, the people they govern often become the ones left in confusion. Voters choose candidates partly because of party ideology, even if our ideologies are weak. They expect stability. They expect continuity. They expect that the mandate they gave will remain intact. So when a governor shifts political camp without prior consultation, the people feel blindsided. They begin to wonder whether their votes carry weight in a system where elected officials can switch platforms in the blink of an eye.

This is where the politics of survival becomes dangerous for democracy. If leaders keep prioritizing their personal safety over party stability, the system begins to lose coherence. Parties lose their identity. Elections lose their meaning. Governance becomes a game of musical chairs. Today you are here. Tomorrow you are there. Next week you may be somewhere else. The people become bystanders in a democracy that is supposed to revolve around them.

Advertisement

Rivers and Osun should serve as reminders that political parties need urgent restructuring. They need to rebuild trust internally. They need to enforce their constitutions consistently. They need to treat members as stakeholders, not spectators. When members feel protected, they stay. When they feel targeted, they run. This pattern will continue until parties learn the simple truth that power is not built by intimidation, but by inclusion.

MORE FROM THE AUTHOR:The Audacity Of Hope: Super Eagles And Our Faltering Political Class

There is also the question of what these defections mean for governance. When governors are dragged into endless party drama, service delivery suffers. Time that should be spent on roads, schools, hospitals, water projects and job creation ends up being spent in meetings, reconciliations and press briefings. Resources that should strengthen the state end up funding political battles. The public loses twice. First as witnesses to the drama. Then as victims of delayed or abandoned development.

Advertisement

In Rivers, the months of tension slowed down the government. Initiatives were stalled because the governor was busy trying to survive political ambush. In Osun, Adeleke had to juggle governance with internal fights in a crumbling party structure. Imagine what they could have achieved if they were not constantly looking over their shoulders.

Now, as both men settle into new political homes, the final question is whether these new homes will provide stability or merely temporary shelter. Nigeria’s politics teaches one consistent lesson. New alliances often come with new expectations. New platforms often come with new demands. And new godfathers often come with new conditions. Whether Adeleke and Fubara have truly found peace or simply bought time is something only time will tell.

But as citizens, what we must insist on is simple. The politics of survival should not become the politics of abandonment. Our leaders can fight for their political life, but they must not forget that they hold the people’s mandate. The hunger, poverty, insecurity and infrastructural decay that Nigerians face will not be solved by defection. It will be solved by steady leadership and functional governance.

Advertisement

The bigger lesson from Rivers and Osun is clear. If political parties in Nigeria continue on this path of disunity and internal sabotage, they will keep losing their brightest and most strategic figures. And if leaders keep running instead of reforming the system, then we will wake up one day to a democracy where the people are treated as an afterthought.

Governors may survive the storms. Parties may adjust to new alignments. But the people cannot keep paying the price. Nigeria deserves a democracy that works for the many, not the few. That is the real pulse of the nation.

Advertisement
Continue Reading

News

Human Rights Day: Stakeholders Call For More Campaigns Against GBV

Published

on

Panel of discussants at an event to commemorate the International Human Rights Day, 2025 on Wednesday called for more campaigns against Gender-Based Violence, adding that it must start from the family.

The panel of discussants drawn from religious and community leaders, security agents, members of the civil society community, chiefs, etc, made the call in Benin in an event organised by Justice Development & Peace Centre (JDPC), Benin, in collaboration with Women Aid Collective (WACOL) with the theme: Multilevel Dialogue for Men, Women, Youth and Critical Take holders on the Prevention and Response to Gender-Based Violence (GBV).

The stakeholders, who said causes of GBV are enormous, called for more enlightenment and education in the family, community and the religious circle.

Advertisement

Security agents in the panel charged members of the public to report GBV cases to security agents regardless of the sex Involved, adding: “When GBV happens, it should be reported to the appropriate quarters. It doesn’t matter if the woman or the man is the victim. GBV perpetrators should not be covered up, they must be exposed. We are there to carry out the prosecution after carrying out the necessary investigation.”

READ ALSO:World Human Rights Day: CSO Tasks Govt On Protection Of Lives

Earlier in his opening remarks, Executive Director, JDPC, Rev. Fr. Benedicta Onwugbenu, lamented that (GBV) remains the most prevalent in the society yet hidden because of silence from victims.

Advertisement

According to him, GBV knows no age, gender or race, adding that “It affects people of all ages, whether man or woman, boy or girl.”

It affects people from different backgrounds and communities, yet it remains hidden because of silence, stigma, and fear. Victims of GBV are suffering in silence.”

On her part, Programme Director, WACOL, Mrs. Francisca Nweke, who said “women are more affected, and that is why we are emphasising on them,” stressed “we are empowering Christian women and women leaders of culture for prevention and response to Gender-Based Violence in Nigeria through the strengthening of grassroots organisations.”

Advertisement
Continue Reading

Trending