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Wande Abimbola @91: How an àbíkú decided to live (5)

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Tunde Odesola

Building the letters of the alphabet into bricks of sentences and paragraphs is serious business. While writing the fourth part of this article last week, the roots of my creative fibre hit the rocks when I needed simultaneous imagery to portray twin dangers. I fetched a popular proverb, “Ikú ń de dèdè, dèdè n de ikú,” to convey the imagery but ran into a roadblock, still. Ikú means death. But I don’t know what dèdè means.

For a long period, I racked my brain; searching and researching, constructing and deconstructing, writing and unwriting, but I couldn’t untrap myself from the knot called dèdè. So, I decided to call a friend as they do in ‘Who Wants To Be A Millionaire?’

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I called a friend and said, “Ikú ń de dèdè, dèdè n de ikú is a popular Yoruba proverb. What’s dèdè?” My friend, whose voice excites the eardrum like ocean waves spreading frothing fresh bubbles on the beach, hails from Ila-Orangun, the beloved home of palm wine. He said in Yoruba, “The word is not ikú, it’s ikún. Ikún is a rodent. Dèdè is a trap. It means the rodent is eyeing the trap just as the trap is eyeing the rodent.”

The name of my friend is Sulaimon Ayilara, known to his teeming fans as Ajobiewe, the popular bard and actor, who broke into public consciousness in the Fèyíkógbón and Super Story drama series of the 1980s and early 2000 respectively. In my piece last week, I forgot to attribute the unknotting of dèdè to this great oral poet. Ajobiewe, please, take a bow!

FROM THE AUTHOR: Wande Abimbola @91: How an àbíkú decided to live (3)

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Were singing the only profession that provided daily bread for all mortals, I would’ve died of starvation. I think my voice is good when I speak but when I sing, things fall apart. My voice just doesn’t have regard for musical keys – like most Nigerian soldiers who have no regard for constituted authority, stupidly feeling they are superior to the civilian populace.

Ogunwande has a great voice which moves listeners to tears when he sings the panegyrics of Yoruba deities, wars and mores. In the course of my interviews with him, he sings about the virtues of Yoruba revivalism and truth, punctuating his folklore with, “Uhmm, nkan se wa;” – we are doomed.

He renders a short song in praise of truth and continues with the story of how he became the VC of Great Ife. “When my friend, Sanda, told me Chief Adisa Akinloye had collected my letter of appointment, I said it’s ok. I reminded him that my main reason for choosing academics was to be a scholar and not an administrator. I just drove to Ife. It never bothered me and I never made any enquiry about it,” Ogunwande said.

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But some days later, Ogunwande got a letter from Akinloye, saying, “Prof, please, see me in my house on….” Ogunwande went to Sanda, his friend, and showed him Akinloye’s letter. Both of them went to Akinloye’s house in Ibadan on the appointed day.

“Akinloye was blunt. He said he collected my letter after Oyo people complained that I was an enemy for being a Unity Party of Nigeria member. Akinloye, an Ibadan indigene, said there was no Ibadan indigene among those vying for the VC post, stressing that his action was based on the protest of Oyo people, and not to favour Ibadan. Chief Richard Akinjide came in while we were at Akinloye’s house. There was a crowd in the house.

FROM THE AUTHOR: Wande Abimbola @91: How an àbíkú decided to live (4)

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“I told him I wasn’t an enemy of the NPN. I reminded him he was the one, in company with other chieftains such as Chief Bode Thomas and Chief Abiodun Akerele, who brought the Chief Obafemi Awolowo-led Action Group to Oyo. I reminded him of the speech he delivered in Oyo which called for Yoruba nationalism. I said I’m a UPN member because of Yoruba nationalism,” Ogunwande said.

Akinloye kept quiet for some time. A woman in the crowd shouted, ‘Wande dobale!’, ordering the academic to prostrate. Did he prostrate?

Never, I didn’t. Akinloye said he wouldn’t have them humiliate me. He described me as a decent man, adding that some other fellow would’ve renounced the UPN and joined the NPN. Long before the VC position became vacant, I had served as the Chairman, Oyo State College of Arts and Science (OSCAS), a position I was appointed into by the Oyo State Governor, Chief Bola Ige.”

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“Meanwhile, the Elepe of Iseke was my aunty’s husband. When he died, his son ascended the throne and made me the secretary of the Council of Baales of Alahoro. So, Oyo people, who heard that my letter was withheld, also found their way to the residence of Chief Akinloye, in solidarity.

“One candidate among the three of us shortlisted for the VC position had quickly renounced the UPN and joined the NPN. But President Shehu Shagari saw through the ploy. The Secretary to the Federal Government, Alhaji Shehu Musa, particularly said there was nothing wrong with a man to serve his state as chairman of OSCAS. Eventually, President Shagari noted that all three of us were UPN members.

FROM THE AUTHOR: Wande Abimbola @91: How an àbíkú decided to live (2)

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“I got to know all this because I had a student, Olu Afolabi, whom I taught at UNILAG. He was a student unionist at school but had joined politics and become the Deputy Majority Leader, House of Representatives. He was at the meeting with the President when the issue was being discussed along with Chief Akinloye, SFG, and others. When the SFG said I should be given my letter, it was him who got the SFG to do another letter immediately after the meeting, and personally brought it to me.”

According to Ogunwande, the seven years he spent as VC were the happiest days of his life. His first and second terms were four and three years respectively. During his era, OAU had 30,000 students. Then, Adeyemi College of Education, Ondo; Moore Plantation, Ibadan; and the School of Agric, Akure, were all part of OAU.

About a year after being appointed by Shagari, the military, led by General Muhammadu Buhari, sacked the democratically elected government of Shagari on December 31, 1983, floundering Nigeria down the path of 16 years of successive despotic rules. In those heady days of military rule, student protests were rife. How did Ogunwande deal with student protests?

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Whenever I heard that students had gathered in numbers and were surging in protest to my residence, they always met me standing by my gate or on the road – walking to go and meet them. I’m talking of about 20, 000 charged students. Whenever they become unruly during the protests, I charge back at them and ask, ‘Are you barbarians?’ Don’t you have a leader? But I was always ready and willing to listen to them. Àyà níní tó òogùn lótò; courage is equivalent to charm.

“My success as VC boils down to upholding the truth and being fair to all at all times even though I consulted Ifa and made sacrifices to the gods on major decisions. But I wouldn’t have succeeded if I didn’t uphold the truth. I ran an all-inclusive administration that met with the students every month. I didn’t miss any of the monthly meetings with the students.

“The students saw my sincerity and fatherly leadership. After each meeting, they would tell me to pray for them. After praying, they will sing ‘Babalawo, mo wa bebe, alugbinrin…There was a particular protest when all students across the country converged on OAU for a mother-of-all protest. I consulted Ifa and Ifa told me to make a sacrifice, after the sacrifice, the students dispersed peacefully, with those from outside running back to their respective schools and Ife students going back to classes.”

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Buttressing the supremacy of sacrifice over supernatural powers/charms making oogùn síse) and Ifa consultation (Ifa dida), Ogunwande explained that sacrifice is the power of the Yoruba. “That’s why foreign religions are always against sacrifice done in Yoruba traditional religion. When you give sacrifice to the gods, we, traditional religion worshippers, believe you’re feeding the entire universe because organisms of the air, land and water are going to partake in it.

“For instance, a sacrifice placed by the river, aquatic animals such as fishes, crabs etc, would eat part of it; birds of the air and land animals would eat from it. Even ants would partake, too. We believe that all the creatures that ate from the sacrifice would communicate with Oludumare about the good you’ve done by feeding them. Sacrifice is like fuel, once you do it, it’s boom! It’s efficacious,” Ogunwande said.

Illustrating his point with folklore, Abimbola sang in Yoruba, “Sacrifice is the eldest of three siblings. oogùn (supernatural power/charm) is the younger, Ifa casting is the youngest.”

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Ogunwande, the father of three sets of twins, earned N49,000.00 per month when he was VC, an amount that cannot buy a bag of rice today.

Concluded.

Email: tundeodes2003@yahoo.com

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Facebook: @Tunde Odesola

X: @Tunde_Odesola

(The full story will soon be out in book form. Watch Out!)

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

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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.

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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.

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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.

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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.

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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

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“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.

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

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OPINION: Fubara, Adeleke And The Survival Dance

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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.

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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

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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.

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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.

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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.

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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.

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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.

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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.

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Human Rights Day: Stakeholders Call For More Campaigns Against GBV

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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.

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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.

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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.”

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