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OPINION: Yoruba’s Spirit Of Resistance [Monday Lines (1)]

By Lasisi Olagunju
The king in pre-colonial Oyo had power over everything. He determined who lived and who died. At a point in time, there was this street drummer in Oyo metropolis who moved from one point of the town to the other plying his trade. And, he was a master of his art, great skill, vigorous activity. He would praise those he considered praiseworthy; he would deprecate the deplorable. The people enjoyed what he did as long as he did not make them the object of his pillory.
One day, the drummer got up early and woke up the town with a strange beat and a strange message:
Kòtò kan nbe n’íta oba,
Olórun ó mu
Kò ì yá ni
(Meaning: There is a pit in front of the king’s palace; God will catch him (the king) but it is not yet time).
What is he saying? Alarm bells rang in homes and across Oyo that a drummer was spreading a strange message against the king. Is it not said that a dog is allowed to run mad but its insanity notwithstanding, it is expected to know and avoid fire? B’ájá bá nsínwín sebí ó ye k’ó m’ojú iná. This particular dog had a madness that obviously knew no limits. He had added the king to his list of objects of scorn.
The message soon got to the King, the Alaafin. He sent for the drummer.
“Ngbó, what are you saying about me?” Kabiyesi asked him.
The drummer responded before Ikú Bàbá Yèyé with his drumbeat:
Kòtò kan nbe n’íta oba,
Olórun ó mu
Kò ì yá ni.
You would not be a Yoruba in those days if you did not understand the language of drums.
Everyone heard him loud and clear and gasped. This one should die! Ar’óbafín l’oba á pa. Palace guards moved to assault him; the king stopped them. Kabiyesi took a long look at the drummer, took a deep breath and told the man to go home. He even gave him money for his trouble. The drummer was equally stunned by the king’s verdict. He left.
The king looked round his chiefs, then turned to his people. “We must not touch him. Oba kìí mú akorin (The king does not arrest the bard).” He said and added, in very low tones that apart from the fact of a bard having immunity, touching him because of that particular message would set the town ablaze.
What is Kabiyesi saying? He and a few of his trusted aides understood clearly what the drummer was saying. There was truly a deep pit in front of the king’s palace. In that pit were the king’s deepest secrets. It was into that pit he threw the unfortunate heads of his enemies.
So, what happened thereafter? A contrite Aláàfin ordered the pit closed. He also stopped the serial murders he was committing.
MORE FROM THE AUTHOR: OPINION: Protesters Of The North [Monday Lines]
Where did the above story come from? I got it from the late Aláàfin of Oyo, Oba Lamidi Olayiwola Adeyemi III. It was in his palace he told me a few months before he joined his ancestors in 2022. I was not there alone; my friend, Festus Adedayo, was also there.
With the oba, we had many deep discussions on the notions of rights and privileges in the context of Yoruba identity and cultural nuances. This was one of them. The Aláàfin stressed that the story was real. Kabiyesi said he also heard it from his fathers. He pointed at the probable site of the pit. We agreed that the drummer of that era would be today’s press.
I am writing on the spirit of protest and resistance – my focus is the Yoruba. My dictionary says the opposite of acquiescence is resistance. Anywhere you find the Yoruba and there is injustice or simple insult, do not think of acquiescence; think of the opposite. They value their girl’s idí bèbèrè but they don’t deck the voluptuous waist of a bad daughter with beads of stupid accommodation. They also do not make their hips available for dislocation by bumbling relations. To them, pimples find seats only on foolish faces. It makes very little difference whether the actors are men or they are women.
What we heard about the ancient time is what we read of more recent eras. Professor Ulli Beier lived in Yorubaland and patiently studied the Yoruba of the 1950s and the 1960s. He was in Ede, Osogbo, Ilobu, Okuku, Ibadan, etc. Ulli Beier witnessed resistant women bringing grasping men to their knees in Ede in 1955. He recollects this in his piece, ‘The Position of Yoruba Women’. Ulli Beier writes: “The women who sell ògì, a food prepared from ground maize, must bring their maize to the mill owners for grinding. These mill owners are men. Now the women began to complain that the charge of the men was too high to allow them sufficient profit on the sale of ògì. The Iyalode then made representations to the mill owners, demanding a lower price for the grinding. The men refused at first, then tried to bargain. The Iyalode, however, called out all ògì sellers on strike. The women then began to grind the corn by hand and after a week, the mill owners surrendered unconditionally” (Beier, 1955:40).
Women in any Yoruba society would do exactly what those who have long departed did in Ede in 1955.
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Ilorin Dadakuada musician, Odolaye Aremu, in his album, Olówe Mòwe, characterised the immediate past Iyalode of Ibadan, Alhaja Aminatu Abiodun, as a man: “Wón pè é l’óbìnrin ní/ohun t’ólókó nse ló nse (They call her a woman but she does what those who have penises do).” Long before Abiodun, there was Madam Efunroye Tinubu whose activism straddled business and politics in Lagos, Badagry and Abeokuta. In Lagos of the early mid-1880s, she was with Oba Adele I whom she married and lived with. Then Adele died, there was a problem in Lagos, she went on exile to Badagry. From exile in Badagry, she led the push that ousted Oba Kosoko and re-installed Adele’s younger brother, Akintoye, and reigned with him. She shared the throne with Oba Dosumu, Akintoye’s first son, and with it ruled the business world of Lagos.
While doing all these, Madam Tinubu ensured that her activism broth had a large dose of nationalist condiments. Oladipo Yemitan wrote Efunroye’s biography and gave it the title: ‘Madam Tinubu: Merchant and Kingmaker’. In that book, the biographer notes that though Tinubu was overbearing in her dealings with Dosumu, one of the obas she dealt with in Lagos, “her pre-emptory orders had a nationalistic undertone: She did not want the oba to be dominated by foreigners” (Yemitan, 1987:38). Madam Tinubu organised resistant actions against Europeans in Lagos seeking their expulsion from the land. On one occasion, a major uprising against foreign ‘rule’ ensued under her instigation. “Several meetings were held in her house by the dissidents. So efficient was her organizing machinery that this uprising nearly succeeded…”, Yemitan wrote. At a point, the white man felt her cup was full. She was deported back to her hometown, Abeokuta.
The zenith of Madam Tinubu’s activism was her becoming the Iyalode of Egba, the number one woman in Abeokuta. In Abeokuta, she remained a major force in politics and business. Marjorie Mclntosh in her ‘Yoruba Women, Work and Social Change’ (2009: 137) wrote that when the Dahomeys attacked Abeokuta in 1864, Efunroye Tinubu “was a key figure in organizing the defence of Egbaland and securing the enemies’ defeat.” Her biographer, Yemitan (page 47) wrote: “The women’s war-cry – ‘Elele-múlele’ – meaning: let everyone reach for his machete – was a slogan coined by Madam Tinubu on that occasion. She moved from quarter to quarter in Abeokuta rousing up women for concerted action.”
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On that incident, Saburi Biobaku, in his ‘Egba and Their Neighbours’ (1957: 38) wrote about Tinubu: “Her compound was converted into a veritable arsenal from which arms and ammunition were issued to the Egba forces on their way to the front: Then she took up a position at Aro gate, nearer the front, at which the wounded were nursed by her and her female associates, where soldiers whose powder had exhausted in battle replenished their store and from which any would-be deserters were sent back with a renewed determination to fight the Dahomey and save the Egba metropolis from destruction.”
At about the time Madam Tinubu reigned in Lagos, in Badagry and, later, in Abeokuta, another Egba woman activist was in charge in Ibadan putting the men there in their proper place. She was Madam Efunsetan Aniwura (c. 1790-1874). Like Tinubu, Madam Aniwura was the Iyalode of Ibadan. Historians credit her with uncommon entrepreneurial ability, enormous wealth and man-like bravery. Efunsetan’s activism saw her challenging the power structure of Ibadan which was effectively in the firm grips of her male counterparts. She was assertive and daring, and would be called, in today’s parlance, a feminist who queried lords and troops and the incessant disruptive wars they fought, hurtful to women and their trade, injurious to children and their growth.
Akinwumi Ishola, who wrote ‘Efunsetan Aniwura: Iyalode Ibadan’ (1981), a very negative play on this woman, would later describe her as a positive force in the evolution of Ibadan as a metropolis. In an interview in The Punch of 16 November, 2013, Akinwumi Isola said: “I was very young with little education when I wrote the book. If I were to write it today, it would be different. Efunsetan can be described as a woman fighting for the rights of womenfolk. She could be described as a woman rights activist. She is not as tough as I portrayed her.”
In ‘Iyalode Efunsetan Aniwura (Owner of Gold)’, Bolanle Awe describes Efunsetan as a very ‘independent-minded’ and outspoken woman who was not afraid to criticise Aare Latoosa and his other chiefs. Very importantly, Awe says she was a woman who was strong enough to openly oppose Ibadan war chiefs’ constant wars. “She realized that the condition of almost continuous warfare disrupted her own and other people’s trading. She therefore became the spokesperson for a group of chiefs who were opposed to the aggressive policy of the leading war captain. For the expedition launched in 1874, she refused to field any soldiers, give ammunition on credit, or demonstrate her solidarity by meeting with the chiefs at the town gate” (McIntosh, 2009: 139).
If we want more on contemporary activism of the Yoruba woman, I think we should read about the Nigerian General Strike of 1945. We should read how Yoruba market women took the lead in giving moral and logistic support to the striking workers: “The workers found support among the women community especially market women headed by Madam Alimotu Pelewura… The women traders deliberately lowered their prices to enable workers purchase available foodstuffs apart from contributing generously to the workers Relief Fund. Madam Adunni Oluwole in particular donated 100 pounds to assist the workers”. That quote is from Wale Oyemakinde’s ‘The Nigerian General Strike of 1945’, published in 1975. Check page 704.
Rebellion or resistance; strifes and wars are usually preceded by songs (of abuse). Among the Yoruba, songs or even drama can be channels of resistance – and of change. Akinwumi Isola in his ‘The African Writer’s Tongue’ (1992) tells a story: “An aggrieved king tried in vain to punish an oral artist who had caricatured his lawless messengers. The masquerade was Agborako at Oyo, and the king was Alaafin Ladigbolu (1911-1944). When the king’s messengers, usually identified by the single tuft of hair in the center of their heads, became intolerably cruel in the execution of their duties, Agborako (the masquerade) organized a performance that criticized the king’s lack of control over his messengers. Members of Agborako imitated the customary hair style of the king’s messengers and dramatized examples of their lawless behavior. The king was furious! He immediately ordered the arrest of Agborako! But the arrest stirred up considerable anger among the people, who participated in a huge demonstration demanding the immediate release of the masquerade singers. At this point, the king was reminded of the rule: ‘Oba ki i p’okorin’ (The king never kills an artiste). Agborako was released.”
The story of Hubert Ogunde is well known to members of my generation. The generation before ours experienced his trail-blazing exploits in the decade before independence. In 1945, Ogunde came out smoking with an opera titled ‘Strike and Hunger.’ Oliver Coates (2017) wrote a descriptive piece on that play. He says the play “provides a unique opportunity to examine the ways in which late colonial politics were reimagined in drama.” The play was inspired by the 1945 General Strike in Lagos and “offers an allegorical dramatization of the events”. Recalcitrant Ogunde and his theatre company had considerable problems with the government over that product. The company was banned in Jos in 1946 and fined 125 pounds for staging ‘Strike and Hunger’. The Ogunde Theatre was again banned in Kano in May 1950 for staging another of his plays, ‘Bread and Bullet’. In addition to the ban, he was arrested and charged with sedition. He was discharged of that count but fined six pounds “for posting posters of the play without permission.” Ebun Clark’s ‘Hurbert Ogunde: The Making of Nigerian Theatre’ (1979) which contains accounts of those incidents also has other details of the activities of this activist artiste. Tunde Kelani’s ‘Saworoide’ (1999) and its sequel, ‘Agogo Eewo’ (2002), continue the Ogunde tradition of using drama as a vehicle for social commentary and activism.
I started this piece with the story of an oba and an activist drummer. I have also quoted Professor Akinwumi Isola’s recollection of a communal resistance to an oba who ordered the arrest of a masquerade. Both incidents tell us that the oba is in reality not above the law – although he is greeted Kabiyesi, a salutation which mocks the invincibility of the unwary.
An oba’s behaviour must not endanger the community. If it does, he will pay. In a proverb, the Yoruba found an oba involved in money ritual. His exasperated people rose against him and asked why! Is there any other position bigger than the throne in a kingdom? They queried and chastised the oba: “Do you want to become God?” Won fi o j’oba, o tun nw’awure, se o fe d’Olodumare ni? Deeper into history, no oba who misbehaved escaped justice at the hands of their subjects. Samuel Johnson, author of ‘The History of the Yorubas’ (1921), has a long list of such obas. He calls them the wicked kings. He also remembers to tell what became of them:
Alaafin Ojigi reigned a long time ago. Some accounts say he was the eighth Alaafin of Oyo. He was a good, effective king but he lost his throne and his everything to the excesses of his crown prince. This is how Johnson (1921: 206-207) tells the story: “Ojigi, who was elected to the vacant throne, was a powerful and warlike king…Personally, he was a very good man, but a too indulgent father. The Aremo (crown prince) by his cruelties and excesses brought about the father’s rejection and death. He ordered Oluke, the Basorun’s son, to be unlawfully beaten. As this wrong could not be avenged without serious consequences, and as the king did not punish the wrong doer, it was thought more expeditious to effect the king’s death, for about this time the custom began to prevail for the Aremos to die with the father, as they enjoy unrestrained liberty with the father. A pretext was soon found for rejecting the king and fond father, and consequently he died, and his eldest son with him.” That Alaafin did well running the empire but did not do well running his home.
That king’s immediate predecessor, Osinyago, suffered a similar fate. He had an Aremo who died young because, according to Johnson, “he was of a grasping propensity…like his father, an avaricious man who by exactions, massacre and confiscations amassed wealth which he did not live long to enjoy.” This king lost all when his second child, a lady “of masculine character” out of envy and “wounded pride”, slew the son of a commoner. The king had to die, his family with him (Johnson, 1921: 205).
One more example from the same Oyo. It is said that one of the early kings, Oba Jayin, killed himself before he was publicly disgraced by an Egungun for murdering his own son whose sin was that he was a better person in character. And, so, the people sang: “O ku dede k’a ko’wi w’Akesan, Oba Jayin te’ri gb’aso.” (Johnson, 1921 [2017]: 202-203).
There is also Yoruba praise names or praise chants, oriki. Karin Barber, an authority says an individual’s oríki is the standard unit that “refers to qualities of character or physical appearance” of someone. She says sometimes the oriki refers “to incidents in the subject’s life – often apparently trivial or even scandalous.” In Adeboye Babalola’s ‘Awon Oriki Orile Metadinlogbon’ I find these verses in ‘Oriki Iran Olofa’:
“Won l’Omo òtòsi Ộfa, wáá lo sódò lo rèé ponmi wa,
K’ómo olówó o ri mu…
Omo òtosi Ộfa
Ò lóun ò ní i lọ sódò lo rèé pọnmi wa, k’ómo olówó ó ri mu.
A fọn ộn kò dún.
A tè é ko ya’nu.
Ộrò d’ilé Abiódún Oba Aláafin…”
(They told the child of the poor to go to the stream and fetch water for the child of the rich to drink. The child of the poor said no, he would not go to the stream to fetch water for the child of the rich to drink. There was trouble. The matter was taken to the palace of Abiodun, Alaafin of Oyo. Alaafin asked the child of the poor to go and enjoy his life in peace).
The above explains the Yoruba ideal of equality and justice: “Ibi ko ju’bi; bi a ti bi eru ni a bi omo (birth pangs are the same; a slave has the same privilege of birth as the freeborn).”
I was the lead paper presenter at a major conference on ‘Yoruba Activisms’ which was held at the Lead City University, Ibadan, between Monday and Wednesday last week. There were 247 presentations; participants were drawn from across this ccountry and from countries abroad. What you have read so far here is a reworked excerpt from the paper I presented at that conference. The drummer story was my opening glee.
Parrot is bird of the sea; cardinal is bird of the Lagoon. I wrote the above and have read it all over again. My conclusion is that if you have a Yoruba as your president, do not seek to overwhelm him without good planning. He will fight back and will not take prisoners. Also, if a president has the Yoruba as his subjects, he should not take them for granted. If he is a leader who shoots his arrow towards the sky and covers his own head with a mortar, the Yoruba will gasp at his wickedness; the resistance in their gene will come to the fore. They will light their torch of fire and beam it into the face of that masquerade. And if he is of their house, it won’t gel to suggest bastardy as reason for their telling ‘their brother’ that his regime is painful. If they can’t hit the streets in open confrontation, they will migrate away from the unfeeling without the drama of a noisy rejection.
Àbò mi rèé o. I have said my own.
News
NYSC Deploys 1,900 Corps Members To Bauchi State

The National Youth Service Corps (NYSC), has deployed 1,900 corps members to Bauchi State for the 2025 Batch ‘B’ Stream II orientation exercise.
Mr Kufre Umoren, NYSC State Coordinator, told journalists on Tuesday in Bauchi, that registration would be conducted from Sept. 24 to Sept. 26, at the NYSC Permanent Orientation Camp, Wailo in Ganjuwa Local Government Area of the state.
He said the swearing-in ceremony of the corps members is billed for Sept. 26, and the orientation exercise would end on Oct. 14.
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Umoren said each of the corps members would be allowed into the camp after being adequately certified to be genuine graduates.
He said discreet screening of the corps members would be conducted to guard against intrusion or impersonation.
“Registration dates have been announced to the corps members, and they are advised to adhere strictly to all camp rules and regulations.
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“Defaulters will be sanctioned in accordance with the scheme’s extant rules,” he said, warning the scheme frowned at late-night journeys and urged corps members to avoid it for their own safety.
While urging them to be punctual, diligent, and comply with dress code, Umoren warned that defaulting corps members would be sanctioned.
News
Ife Not Origin Of Yoruba Race, Says Oluwo

The Oluwo of Iwo in Osun State, Oba Abdulrosheed Akanbi, has disputed the claim that Ile-Ife is the origin of the Yoruba race.
The royal father said the culture of the race is not in the ancient town of Ife, long noted as the origin of the Yoruba people.
Oluwo, who made this known in a video shared on his Facebook page on Tuesday, spoke in his palace while bestowing a chieftaincy title on one of his subjects.
Flanked by his Chiefs, Oluwo said Ife was not the origin of the Yoruba race, adding that people were living in the town before Oduduwa conquered the city and became its ruler.
He said the language spoken in ancient Ife was not the same as the common Yoruba language, restating his readiness to bring back the correct historical accounts of the Yoruba race.
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“Ife is not the origin of the Yoruba race. Those people don’t speak our language. Their language is different. They refer to God as Eledumare, and there is nothing like Eledumare in the Yoruba language. What we have is Olodumare.
“Ife people will always say Olofin, and if you ask them what the meaning is, they will tell you it means the owner of the palace, and what that means in Yoruba is ‘Alaafin’. Ile-Ife has no Yoruba culture.
“I am the ‘Arole Olodumare because I am here to tell you the true history. Iwo is where you can get the real history that was not even documented.
“Whatever I am telling you now, you must keep it because death can come anytime. I am not scared of death because it is inevitable,” Oluwo said in the Yoruba language.
READ ALSO:OPINION: Oluwo And The Glorification Of Ignorance (1)
The origin of the word ‘Yoruba’ often leads to controversy. The most recent one being the face-off involving the Ooni of Ife, Oba Adeyeye Ogunwusi and Alaafin of Oyo, Oba Akeem Owoade, over a Chieftaincy title of Okanlomo of Yorubaland, allegedly bestowed on Ibadan-based businessman, Chief Dotun Sanusi by Ooni.
The PUNCH reports in August that the Ooni had bestowed the title on Sanusi during the unveiling of 2geda, an indigenous social media and business networking platform, at Ilaji Hotel, Ibadan.
But in a statement signed by his media aide, Bode Durojaiye, the Alaafin declared that no traditional ruler other than him has the authority to confer a title covering the entire Yorubaland. He issued a 48-hour ultimatum to the Ooni to revoke the title or “face the consequences.”
READ ALSO:Why I’m Yet To Visit Ooni Of Ife — Alaafin Of Oyo
Reacting to Alaafin’s ultimatum, the Ooni’s spokesperson, Moses Olafare, said the monarch had directed him to ignore the Alaafin’s outburst and leave the matter “in the court of public opinion.”
“We can not dignify the ‘undignifyable’ with an official response. We leave the matter to be handled in the public court of opinion, as it is already being treated.
“Let’s rather focus on narratives that unite us rather than the ones capable of dividing us. No press release, please. 48 hours my foot!” he wrote on his Facebook page.
(PUNCH)
News
Court Remands Man Who Beat Wife In Viral Video

A 57-year-old sawmiller, Fatai Quadri, who was seen in a viral video assaulting his wife, 50-year-old Rukayat Quadri, was on Monday remanded at the Correctional Centre at Ijebu Ode till October 17 for further hearing into the suit instituted against him by the police before the Ijebu Ode Magistrate Court.
Quadri, according to documents made available to our correspondent on Tuesday during his arraignment, was charged with a count bordering on assault, domestic violence, and breach of peace, among others.
The charge sheet reads “That you Quadri Fatai Abiodun ‘m on the 15/09/2025 at about 0600hrs at No: 11, Bakare Street, Oke-Owa, Ijebu-Ode, Ogun State in the Ijebu-Ode Magisterial District did wilfully and unlawfully assault Mrs Rukayat Quadri 50yrs your wife, by beating her with a stick and several fist blow all over her body, which caused her bodily injuries and thereby committed an offence punishable under Section 355 of the criminal code, Vol.1, Laws of Ogun State of Nigeria, 2006.
“That you Quadri Fatai Abiodun “M’ on the same date, time and place in the aforementioned Magisterial District did unlawfully beat Mrs Rukayat Quadri 50yrs your wife and by so doing committed “Domestic Violence” an offence punishable under Section 21(1) of the Violence Against Persons Prohibition Law, Laws of Ogun State of Nigeria, 2017.
“That you Quadri Fatai Abiodun ‘m’ on the same date, time and place in the aforementioned Magisterial District did unlawfully assault, beat and caused injuries to Mrs Rukayat Quadri 50yrs your wife and thereby committed an offence punishable under section 4(1) of the Violence Against Persons Prohibition Law, Laws of Ogun State of Nigeria, 2017.
READ ALSO:Police Detain Lagos NURTW Leader For Killing Resident
“That you Quadri Fatai Abiodun ‘m’ on the same date, time and place in the aforementioned Magisterial District did intentionally intimidated, injured and threatened to the life of Mrs Rukayat Quadri 50yrs your wife not to go on the land you built 10 Rooms and Parlour Self Contains with Other Flats or otherwise and thereby committed an offence Punishable under Section 86 of the Criminal Code Vol. 1, Laws of Ogun State of Nigeria, 2006.
“That you Quadri Fatai Abiodun ‘m’ on the same date, time and place in the aforementioned Magisterial District did willfully and unlawfully conduct yourself in a manner likely to cause the breach of public peace by using a stick with several fist blows to beat and injured Mrs Rukayat Quadri 50yrs your wife and thereby committed an offence punishable under Section 249(1) (d) of the Criminal Code Vol. 1, Laws of Ogun State of Nigeria, 2006”
Magistrate P O Odunsi has, however, adjourned the matter till October 17 for further hearing into the bail application of the suspect.
The Ogun State Police Command had on Saturday confirmed arresting Fatai seen in a viral video violently assaulting his wife, Rukayat, at their residence in Illese-Ijebu on the 15th of September, 2025.
Quadri, who was seen inflicting fist blows on the victim, resulting in bodily harm, was said to have been promptly apprehended by operatives of the Igbeba Divisional Police Headquarters, Ijebu Ode.
READ ALSO:Police Detain Lagos NURTW Leader For Killing Resident
The spokesperson of the state police command, Omolola Odutola, disclosed this in a statement sent to journalists on Saturday.
Odutola said that “Preliminary investigation revealed that the assault stemmed from a marital dispute arising from allegations of infidelity.
“The investigation further indicated that the suspect had transferred ownership of a 10-room en-suite apartment, jointly built with his wife, to another woman, which provoked the violent attack.
“The victim is presently receiving medical treatment, while the suspect remains in custody and will be charged in court upon conclusion of the investigation”
The Commissioner of Police, Lanre Ogunlowo, however, used the opportunity to reiterate the command’s zero tolerance for domestic violence and warned that anyone found culpable of such an act will face the full wrath of the law.
READ ALSO:
Speaking over the incident, the Commissioner for Justice and Attorney General of the state, Oluwasina Ogungbade, SAN described the incident as very reprehensible, saying that the government was unhappy with such criminal acts and that the suspect, who is already in police custody, would be taken to court on Monday.
Ogungbade explained that “the government is aware of the viral video and we condemn it in its totality. The suspect is in police custody already.
“The Commissioner of Police, Lanre Ogunlowo, has been very proactive concerning it.
“The matter is being transferred to the Gender Unit. He will be arraigned in Court on Monday”
The Attorney General said that the state government has always warned against all sorts of criminal acts, particularly gender-based violence and that this particular incident will be another opportunity to drive home the present administration’s posture of zero tolerance to such condemnable acts.
READ ALSO:Court Remands Tiktoker Who Claimed President Tinubu Died
The Commissioner for Women Affairs and Social Development, Adijat Adeleye, also said that she had already briefed one of the state officials to follow up on the incident, pledging that the government would ensure justice is served on the matter.
Adeleye said that “The government is not happy with such criminal acts, our position has always been zero tolerance to gender-based violence. Definitely, the suspect will account for his misdeeds, justice will be served, I assure the residents of the state.
“Already he has been picked up by the police and should be taken to court on Monday; the ministry officials will be there to lend our support and ensure that justice is served.”
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