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OPINION:Nigeria Hosts Nyerere’s One-party Ghost

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By Festus Adedayo

It was almost impossible not to be infected by the joy writ large on the face of the One-party state Villa-fawning group this past week. It was akin to winning a tombola. The Mauritanian-Nigerian ex-spokesperson for the Arewa Elders Forum and until of recent, Special Adviser on Political Matters to the President, Hakeem Baba-Ahmed, would not allow these elated countrymen the benefit of a hard-earned Saturnalia. Momentarily, he made sitting comfy on a stool a punishing exercise for the group. As he tendered his letter of resignation from government, fire billowed from Baba-Ahmed’s mouth like Sango, the Yoruba god of fire. In a viral video interview, the Mauritanian – beg your pardon – the Nigerian, reached for his ancient Arewa pouch and brought out an insinuation of the North’s oft-mesmerizing demographic talisman.

If the North’s foe in Aso Rock Villa was gloating about a power of incumbency, he should remember that the North is a behemoth that anyone could ignore only at their peril, he reminded the president, until of recent his boss. “No politician can become president without northern support, making the region’s stance crucial to any aspirant’s success,” he warned, garnishing it with the usual obstinate northern threat, “If they plan to rig the election, they should be careful. It won’t be good for Nigeria.” As if the north had always been a saint when it comes to rigging. How come this same north closed its eyes when the ruinous Muhammadu Buhari almost ran Nigeria aground in eight years?

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So, last week, an ignited political bomb exploded. Governor of Delta State, Sheriff Oborevwori and his EFCC-harangued predecessor, Peoples Democratic Party (PDP) vice presidential candidate in the 2023 elections, Ifeanyi Okowa, shamelessly decamped from the PDP to the All Progressives Congress (APC). An equally shameless Akwa-Ibom State governor gave indication that he would stay within the PDP and rock its boat. Both moves were replicas of same act some 2000 years ago by that notorious man who asked for a shekel to betray our Lord Jesus Christ. Political watchers say this political Iscariotism is a tip of the iceberg. More opposition party governors, they said, many of whom are first-termers, are having their buttocks placed on scalding-hot pressure cooker in the bid to make them leave their parties for the president’s. Chief among these, they say, are governors of Kano, Osun, Plateau, Rivers, Taraba, Akwa Ibom and Zamfara states.

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The gleeful repertoire of conquest narratives from the presidency and the Villa-fawning group fill the stratosphere. The glee was so thick you could cut a handful and swallow it. The epithets showered on the man who is considered to have broken the spinal cord of Nigeria’s opposition in such magisterial manner range from, “the enigmatic Master Strategist has struck again!”, to “The man who pocketed Lagos State in the last 25 years has added Nigeria to his state-pocketing craft.”

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For the Yoruba, their naughty son with amoeba-shaped buttocks, who deserves their waist-beads and not an outsider – an “at’ohunrinwa” – the celebration is even more infectious. From their proverbs pouch, the Yoruba pulled out an ancient saying to justify and enable the perceived routing political craftiness of their son. To them, the rout is a perfect reply to the Mauritanian boaster. So, they say, “as it is on the day set for cultivation of a large farmland that the urgency to own a sharp cutlass becomes imperative, so is it gladsome to have a belligerent child when there is a declaration of war” (ijo a ba pa’juba laa wa ada, ijo ogun ba le laa niran omo t’o le). Only the man who is ensuring that opposition governors decamp to the APC can vanquish their centuries-old northern political foes who, at every drop of a hat, flaunt nebulous demographics as political weapon in electoral contest. The North’s snake has met its waterloo in its bid to swallow the Yoruba shrew.

For me, however, an eerie feeling of foreboding has since last week enveloped my reading of the projected epidemic of decamping opposition politicians. My mind immediately dashed down to eponymous Yoruba thespian, Alagba Adebayo Faleti and his sagely takes on Pyrrhic celebrations, the type that Aso Rock and its fawners are currently taking to the bank. With songs, sang in the cadences of an elderly’s, Faleti drilled down the surface of today’s clanking of champagne glass and saw a melancholic tomorrow. His cameo role in Saworoide, a satiric brainchild film of unarguably one of Nigeria’s most talented cinematographers, Tunde Kelani, provided Faleti an opportunity to penetrate this dense outer surface. Acting the role of Baba Opalaba, (a piercing broken bottle) an elderly palace staff, Faleti deployed music as tool to foretell, reprimand and correct. While the chiefs became a combine of evil, fascinated about immediate riches in a new king, and plotting against the tomorrow of the people, Baba Opalaba warned, singing, “Yes, they are unaware of their action’s repercussion/Tomorrow, they will” (Ko iye won/Yio ye won l’ola).

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In another of his warnings, Faleti deployed a proverb to foretell doom: “The wretched wearing torn clothes dances like a king at nocturne, as if unaware that daybreak is nigh (Alakisa n jo l’oru/Bo pe, ile a mo l’ola). If only the Aso Rock/APC celebratory crew was aware of the wiles of their Mephistopheles, they would see what happened last week and what is projected to happen, as moments to, like biblical Israelites did when there was doom, decorate themselves in ashes and soberly mourn what lies ahead. The doom is also popularized by the song of Yoruba Sakara music great, Yusuff Olatunji. He sang of a hawk playing with the pigeon and the pigeon is filled with excitement, unbeknown to it that death lurks in the horizon (Asa n b’eyele se’re/Eyele n yoo/Eyele nfi’ku se’re).

One-party state regimes emerged in Africa during the decolonization period. They thereafter began to spread, with many of them adopting it as a means of consolidating power and, in their claim, promoting national unity.

Our African nationalist forefathers sold this system of governance to Africa as holding hope. Kenya, Ghana, Zambia, Mali, Senegal, Burkina-Fasso and Tanzania were some of the countries that first adopted the one-party system. While foisting one-party rule on Tanzania in 1965, Julius Nyerere lauded it thus: “where there is one-party state and that party is identified with the nation as a whole, the foundations of democracy are firmer than they can ever be (in a situation where) you have two or more parties each representing only a section of the community.”

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Kenya under successive one-party governments, not long after, degenerated into authoritarianism. The economic development which the likes of Jomo Kenyatta and Arap Moi envisaged became a mirage. Not long after, this one-party state morphed into a bud of corruption, disregard for merit and a system where loyalty to the Fuhrer was rewarded. Those who did not pledge full loyalty to the party and the president were hounded.

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Ghana’s Kwame Nkrumah, which began the one-party system in 1964, became a dictatorial and authoritarian government. It repressed voices of dissent under the facade of maintaining unity.

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One unique feature of the one-party states in all the above-named countries is that, as butterflies are attracted to nectar, those states always attracted military putsches. One by one, all the one-party system countries were dismantled by violent military takeovers. This is due to resistance and rebellion against their authoritarian rules.

So, for the celebrating Villa-fawning group that is shuffling its feet in acrobatic dance to the Bata drum as the group careens Nigeria towards a one-party state, the above examples are my own re-calibration of another of Baba Opalanba’s song. The sage sang: “The bird doesn’t just perch on the patio, it has ears and hears.” He rendered this thus, “Oro l’eye ngbo, eye o dede ba l’orule o, oro l’eye ngbo.”

For us as a collective, this gale of defection is more than a political chess-game. It is ominous. For those who know, it has high flavour of despotism, which is a by-word for the Fuhrer’s brand of politicking. Many one-party states’ helmsmen eventually morph into life presidents of the Gnasingbe Eyadema hue. While many see a mild, Cockney English accent-flavoured-speaking Villa boss, beyond this veneer is a totalitarian for whom “No” can never be an answer. Many of the first-term governors are currently being held on tenterhooks, their second term used as bait by Aso Rock. A case is a governor whose godfather was manifesting traits of dissent. Suspecting that the governor might go the way of his godfather, Aso Rock immediately began to sponsor a SWAGA Lord as countervailing force to run against him in the soon-to-be-held gubernatorial election. A few days ago, both the governor and his godfather addressed a press conference announcing their support for Aso Rock 2027!

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There is the tendency for anyone to see an impending one-party state in Nigeria as too remote. There is also the tendency to say, all that is foul is fair in politics. Or that, others before the current occupiers of the Villa did worse. In the allegory of the hawk and the pigeon, it was only when the pigeon landed inside the hawk’s abdomen, with its entrails as gourmet meal, that the warning made sense.

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Police Warn Against Protest In Aso Rock, Environs

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The Nigeria Police Force has warned intending protesters, agitating for the release of Mazi Nnamdi Kalu, against any form of protest around the Aso Rock and its environs.

A statement by the Force Public Relations Officer, CSP Benjamin Hundeyin, in Abuja, said the warning followed an order of a Federal High Court, Abuja.

He said the court, in a suit between the Federal Republic of Nigeria v. Omoyele Sowore & 4 others, on Oct. 17, restrained any form of protest around the Aso Rock and its environs.

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The order restrains the respondents and any other persons or groups acting under their instruction from staging protests within and around Aso Rock Villa and its environs.

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Other areas are the National Assembly Complex, Force Headquarters, the Court of Appeal, Eagle Square and Shehu Shagari Way.

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“Accordingly, all intending protesters and counter-protest groups are strongly advised to avoid restricted areas and to refrain from any act capable of provoking confrontation or disturbing public order,” he said.

The police spokesman said the force would ensure the free flow of traffic, protection of lives and property, and security of all law-abiding citizens.

According to him, any person or group that uses protests as cover to incite violence, carry or use offensive weapons, vandalise public or private property, kidnap, or engage in acts likely to cause loss of life or serious injury will be dealt with decisively.

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He said offenders would be arrested, subjected to full investigation, and prosecuted under relevant criminal laws, including laws relating to public order, violent conduct and terrorism where applicable.

Hundeyin said those who incite others via social media or other platforms would be investigated and prosecuted, using digital evidence.

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He said the Inspector-General of Police (I-G), Mr Kayode Egbetokun, had directed the Commissioner of Police (CP) in charge of the Federal Capital Territory (FCT) and relevant operational commands to ensure strict enforcement of the court’s order.

Hundeyin said the I-G had directed the CP to maintain visible and strategic deployments across vulnerable locations, and ensure the safety of residents and lawful activities in the FCT.

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He urged organisers of the protest and participants to avoid the restricted areas specified by the court and refrain from carrying weapons, engaging in provocative conduct, or encouraging others to breach the law.

Hundeyin also urged the protesters to channel their grievances through the courts and other lawful avenues rather than the streets.

The police spokesman said adequate security arrangements had been made to protect lives and property of law-abiding Nigerians.

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He enjoined those, not engaging in the protest to go about their lawful businesses without fear as anyone found to be in breach of the court’s order or in contempt of the law and be arrested and prosecuted.

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OPINION: Amupitan’s Magical Marriage To A Buffalo

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By Festus Adedayo

While growing up, I went on hunting expedition with elderly men. From it, I found out that the forest, as an ecosystem, is diametrically opposed to the human world. In the forest, the hunter exists with “other beings”- animals of different shades and character, plants – whose existences bear similarity with man’s. One of such beings is an unseen spirit whose existence the hunter can take for granted only at his own peril. In the forest, the hunter is in a continuous struggle with these beings but is seen as an interloper. In this forest community, every member of the ecosystem contests for primacy, sometimes in a mortal and fatal manner.

Whenever human arguments begin to sound like claptrap to me, I bail out to avoid going mad. My refuge is always among animals, in the wild. It is a place Yoruba curiously call ìgbé. Ìgbé is, literally, excreta. I find greater logic in excrement than sweet-smelling human contraptions. To explain Professor Joash Amupitan’s recent appointment as the Chairman of the Independent Nigerian Electoral Commission (INEC) and the forebodings that line the sky, I had to go in search of animals whose lives could give explanations of the weird life of man. Whether in the sullen murmur of bees, the cruel humour of monkeys, the deafening roar of lions, the ugly beauty of hyenas or the artistry in the skin of zebras, the wild is a better place to find peace of mind. Or don’t you think so?

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In Ayo Adeduntan’s seminal work, What the forest told me: Yoruba hunter, culture and narrative performance (2019), the author conducted an interview with Ògúnkúnlé Òjó of Agúnrege village in Oyo State. Adeduntan narrated how Òjó’s hunter master, Ògúnòṣun, married an efòn, the buffalo. In description, the African buffalo is one of Africa’s ‘big five’ safari animals, alongside rhinoceros, elephant, leopard and lion. Living only in Africa and Asia, the buffalo is reputed for its huge horns. Though a herbivore like cows, feeding only on plants, the animal often falls prey to predators like hunters, lions, leopards, hyenas and wild dogs. It can also be vicious; in order to defend herself, the buffalo strikes its prey with her horns.

According to Ògúnkúnlé Òjó, this particular day, he and another colleague on hunting expedition had shot the buffalo in the Agúnrege village forest. The animal immediately fell. Apparently frightened by the monstrosity of their kill, one of them had to run home to fetch their master, Ògúnòṣun. As they were about to get to the spot where the animal was felled, narrated Ògúnkúnlé, they suddenly saw a very pretty woman walking towards them. I remember Odolaye Aremu, Ilorin Dadakuada music lord, comparing the suddenness of the death of Western Region Premier, S. L. Akintola, to the instantaneous blow of a calamity when he sang, “…pèkílàá ko èèmò.” Said Ògúnkúnlé, “we ran into the animal, that is, the wife. She was a very beautiful woman” which in Yoruba is, “àfipẹ̀kí n l’abápàdéẹranl’ọ́nà, èyuùnìyàwó. Arẹwaobinrinni”. What Ògúnkúnlé implied was that the woman they met on the road to the buffalo’s remains was the same buffalo who had now transformed into a beautiful woman. It reminds one of Fagunwa’s Igbo Olódùmarè and how Olówóayé, swept off his feet by the sultry beauty of a woman named àjẹ́, was oblivious that he was making advances to a spirit woman.

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What eventually transpired between Ògúnòṣun and the buffalo-turned-beautiful woman is instructive. “Our master exchanged greetings with her (the animal). She greeted our master, kneeling down in respect. This is no hearsay; I, Òjó the hunter, was present there that day. Our master wooed her and they both agreed to marry each other. She (however) warned: ‘Now that you have decided to marry me, be informed that the day you, out of anger, call me an animal, that day would be your last. It would not offend me as much if you hit me so much that I am wounded and bleeding.’

“So they got married. She became pregnant and had the first child, the second and the third child. There was a quarrel between her and my master one day. As they quarreled, my master angrily insulted her: ‘Àb’órí ì rẹ burúni, ìwọ ọmọ ẹrankoyìí’ – ‘You good-for-nothing unlucky daughter of an animal.’ ‘Oh!’ the woman said, ‘You are done for.’ That was where the trouble started.”

Ògúnkúnlé Òjó then ended the story, stating that the buffalo woman then turned into her pre-marital animal state. “Yes. It is no hearsay. She transformed into an animal by Ademọla’s father’s house beside Igbadi Hill. That was when the two of them started to fight. Our master tried all his power and failed. That was how the woman ran away forever. One of the children is dead. The remaining two are still in my master’s house,” Ògúnkúnlé said.

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The forest is a realm that is implicitly uncertain. Those who claim that forest conversations between the hunter and other beings who live in the wild are purely African fantasy underrate our reality. The truth is that the hunter shares the forest cosmos with other beings. While the hunter believes he possesses some superiority over animals and other beings in the forest, the truth is that it is a shared world. Indeed, the Yoruba worldview does not approve of man’s superordinate status claim in relation to other earthly creations. He is thus in constant war against these forest antagonists whom he cannot pacify and who also see him as a usurper. This reminds me of a childhood fairy tale we were told about Segbe, a boy who veered into the wild on a festival day to hunt game. The animals descended on him and made a barbecue of his flesh. When the search party scoured the forest for him the second day, the birds sang, “Who is there searching for Segbe? Human beings were celebrating in their homes. We, animals, were having ours in the forest. We have made a meal of Segbe’s flesh.”

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In animals, there is no hypocrisy, no pretension. Victims and victimizers are aware of their naturally ordained roles and do not pull any shroud over this. In their wild habitat, these mammal forebears of man seem to explain better the contradictions of human life and the illogicality of the life of man. It prompted my disagreement with Fela Anikulapo’s concept of “animal talk”. While excoriating the Muhammadu Buhari military government’s War Against Indiscipline philosophy of openly beating offending Nigerians, Fela called that philosophy a talk of animals. My disagreement is that animals’ lives speak to man, but man is too deaf to listen.

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In Yoruba hunters’ narratives, while there is always a hunter, animal and spirit relationship, this symbiosis often ends up in calamity. While D. O. Fagunwa’s narrative of the relationship between the trio of man, animal and spirits in the wild was fabulism, he took it out of the real-life man-animal forest ecosystem relations and encounters. Fagunwa’s books opened our eyes to the symbiosis of this relationship. You can see this relationship in the encounter between Olówóayé, Fagunwa’s hunter and protagonist, and the one-eyed elf called Èsù-kékeré-òde, in the book he entitled, The Forest of God, Igbó Olódùmarè. In another of his book, Ogbójúọdẹ Nínú Igbó Irúnmalè, this contest for supremacy between man and the spirit was illustrated by how a character called Tèmbèlẹ̀kun, a flesh-eating spirit, devoured Lamọrin, a hunter. Such is the nature of the dog-eat-dog relationship in the wild. ̣

So, last Thursday, as Professor Amupitan appeared in the Nigerian senate for screening, he suddenly pounced on my mind like a rampaging leopard. Whenever a hunter encounters an animal in the wild, his discerning mind tells him whether she is indeed an animal or an animal-turned-man. Putting on that same lens, what I saw last Thursday was an incestuous relationship between a hunter and a buffalo that would soon go awry. The hunter-buffalo’s love-turned-sour narrated above tells me I wasn’t mistaken. My reading is that of a tragic relationship that will soon come full throttle between Aso Rock, Amupitan and the Nigerian people.

History is Amupitan’s first nemesis. It holds that, like Ògúnòṣun, the hunter who got married to a buffalo-human, the new INEC boss is entering a graveyard of history where he would be so badly gored that he might emerge therefrom with a permanent scar. Since Sir Hugh Clifford’s Legislative Council election of 1920, Nigeria’s elections have been the graveyard of their electoral umpires. Since then, Nigeria has had electoral chiefs whose tenures ended in fiasco and, or ignominy.

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Enters Amupitan. His first shot in the Senate last week was to confront the unpalatable graveyard image of electoral umpire bosses with comely semiotics. In semiotic theory, users deploy signs and symbols to create meanings. This they do through language, gestures and images. As he appeared at the senate screening exercise, the professor of law and Senior Advocate of Nigeria appeared with his family. Probably a student of linguist Ferdinand de Saussure and philosopher, Charles Sanders Pierce, who founded this study of symbols, Amupitan knew that a semiotic portrayal of the presence of his children on his first interface with Nigerians has the power of convincing the people that, as a family man, he would be humane. However, the reality of what he is about to begin far transcends the tender-heartedness of the family.

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Amupitan spoke very well. Just like his predecessors. The professor from the sleepy town of Ayetoro Gbede said his life is influenced by a tripod of God, hard work and mentorship.

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Soon, Amupitan will realize that he is in the same boat with persons for whom God exists only as a political slogan or refrain. Beyond their lips, there is no one so-called. In this God thing, he is alone. Again, more than ever before, Amupitan, whose literal rendition of his name means a history maker, will indeed make history. He will also tell a story. What story he will tell and the history he will make are part of the omen of a gathering cloud in the sky I see. Vultures are already hovering, signifying that the story the professor will tell will not only not be significantly different from his predecessors’, it could be worse. First is that, unlike many previous elections, Nigerians have the painful belief that the winner of the 2027 elections, especially the presidential election, is already known. This will leave Amupitan to contend with his own ambiguities.

Second is the gale of defections that has rocked Nigerian politics in the last few months. The defections render party politics no different from the petty business of market square transactions. They thus make Amupitan’s job a potential failure. The belief is that the Senators/House of Representatives members and governors changing parties like chameleon changes colour, are driven by the quest to have the party at the federal lip-frog them into victory. How would Amupitan deny the party of his appointor victory in 2027?

Already, Amupitan’s ambivalent heritage may also sound the death knell on his electoral umpire role. While the presidency gleefully flaunted him as having “hailed from the North Central,” everyone knows that putting Ayetoro Gbede as northern Nigeria is one of those geographical mis-ascriptions of today’s Nigeria. A town in Okunland, in Kogi West Senatorial District of Kogi State, Amupitan hails from this town, founded in 1927 by early Christian converts. The truth is, Ayetoro Gbede is Yorubaland. So, if northern Nigeria, which is today embroiled in a fight with the avatar of Nigeria, on allegation of under-developing the North, loses the 2027 election to Amupitan’s perceived brother, there cannot but be wahala.

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Pardon my pessimism. What I see is Amupitan, with his lustering credentials, ending up brutally bruised. This liaison with a buffalo-turned-pretty woman will not likely end well.

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Remain Apolitical – NAF Warns Personnel

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The Nigerian Air Force (NAF) has called on all personnel not to involve themselves in any political activities in the discharge of their professional responsibilities.

Air Vice Marshal (AVM) Usman Abdullahi, the Air Officer Commanding, Special Operations Command, Bauchi, made the call during the 2025 annual 10-kilometer walk and jog exercise organised by the Nigerian Air Force.

He also called on the personnel not to involve themselves in activity that is inimical to the calling of the military profession.

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“You must remain apolitical. Don’t involve yourselves in any political activities and do not involve yourselves in activity that is inimical to the calling of our military profession.

READ ALSO:NAF Announces Two-hour Road Closure In Abuja For 10km Walk

I urge you to remain loyal to the Federal Republic of Nigeria and the President and the Commander in-Chief of the Federal Republic of Nigeria,” he said.

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Abdullahi, who emphasised that the NAF pays serious attention to physical fitness for all its personnel, said that the exercise was to increase their cohesion, keep their mental fitness as well as for them to be on the alert at all times.

He commended the Bauchi state government for their cooperation and synergy as well as the creation of an enabling environment.

Also speaking shortly after the 10-kilometer walk and jog, governor Mohammed said the participants’ outstanding performances were the result of discipline, consistency and determination to succeed.

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These qualities, he said, were central not only to physical fitness but also to succeed in every area of life, adding that they had demonstrated team work, endurance and commitment to the values that made the Nigerian Air Force a model institution.

Represented by his Deputy, Alh. Auwal Jatau, the governor, said the exercise was more than just a fitness exercise but a celebration of unity and shared purpose.

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Seeing officers comprising airmen, airwomen, sister security services, paramilitary agencies, and NYSC members come together in such a lively atmosphere reminds us that sports and fitness can be powerful tools for strengthening peace and solidarity.

READ ALSO:NAF Begins Recruitment Of Airmen, Airwomen

Here in Bauchi State, we take pride in the harmonious relationship between the government, the Nigerian Air Force and all security agencies operating within the State.

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“The Special Operations Command and other military and paramilitary formations have played a vital role in maintaining the relative peace and security that our people enjoy today,” he said.

Nothing less than 32 people received different prizes for their outstanding performances during the exercise which included Airmen, Airwomen, Nigeria Immigration Service, Customs Service and civilians among others.

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