Opinion
Time to kill NBC
Published
4 years agoon
The hypothesis that words, either written or spoken, are the worst enemy of despots and totalitarian regimes has been tested over time. Words are lethal, superior to mortars and armaments of war and penetrate deeper than bullets. Words are equally known to eventually precipitate the collapse of despotic regimes. It then stands to reason that dictators must wage war on words.
Merve Buyuksarac found out the above when it was almost too late. Crowned Miss Turkey in 2006, Merve’s brush with the imperial power of Recep Tayyip Erdogan began like a joke. On her Instagram page, assuming that poetic license shawled her from the biting proboscis of imperial power, she poured scum at what she referred to as high-level corruption and sleaze in Turkey. Couching this in very inviting poetic lines, Merve located Erdogan as the kingpin and epicentre of the rot. Pronto, as the Americans say, she was arrested and on May 31, given a suspended prison sentence of 14 months. Turkey frowns at such impudence of insulting the imperial office of the president. Such affront could net its violator up to four years imprisonment. More than 1,800 people have run afoul of this law.
Like Erdogan, Tunisian president from 1987 to 2011, Zine El Abidine Ben Ali, widely known as Ben Ali, was ruthless and diffident about the possibilities of free speech. He was dictatorial and repressive and his 23-year rule of Tunisia was signposted by manacles and barbs. Amnesty International, Freedom House and other international human rights groups voted Ali’s regime as terror personified and his regime authoritarian because he muzzled free speech. Under his watch, Tunisia became a police state and ranked 144th out of 173 countries in the world in repression of free speech.
Ben Ali abridged fundamental freedoms in a bid to sustain his authority. He did this by limiting the spread of information and suppressing citizens who wanted to speak out against his government’s multiplicity of violations of human rights. If you dared oppose Ali in the media, you were due for harsh consequences, the least being imprisonment. Apart from arbitrary jailing, he also generously deployed arbitrary disappearance of activists and journalists who had the temerity to speak against his demonic rule. The way he censured and censored free speech was through the control of information that could be channelled past the Tunisian borders. Smuggling books into Tunisia was the only way out for anyone who craved information. But you had to pay the very corrupt Tunisian police a heavy bribe. If for any reason, the police failed to play ball and you were caught, the smuggler was liable to a long jail sentence.
When foreign censure was becoming boring and jangling to him, Ben Ali decided that privatization of the Tunisian media would do the magic for his censorship of free speech. This was unbeknown to the rest of the world. The world then gave him unmerited applauses. The claps had not abated by the time he bared his fangs. He ensured that his daughter, Cyrine Ben-Ali, secured ownership of the only internet provider available in Tunisia. Of course, a welter of critical journalism outfits sprung up to take their destinies into their hands. One of such was Kalima. Kalima was a media group that published an online magazine and also had a radio outfit. In 2009, Ali shut Kalima down for being too critical of his government and family. In Tunisia, not only did journalists face heavy censure, but Emperor Ali also foisted a regime of heavy police harassment on news disseminators. The ones unlucky to get arrested by his goons were often mercilessly tortured.
On January 14, 2011, however, Ben Ali’s cup ran over. Like the proverbial offspring of a cobra that ensures its death, the Arab Spring revolution suddenly erupted, with Tunisia as its test case. On December 17, 2010, Mohamed Bouazizi, the later-to-be-famous street vendor, suddenly set himself on fire and his self-immolation became a catalyst for the Tunisian Revolution, christened Arab Spring, ultimately setting alight the whole of the Arab enclave. It became a vote of no confidence on autocratic leaders. Bouazizi’s wares had been confiscated, as well as being humiliated and harassed by a Tunisian municipal official and her aides. In the midst of this month-long protest, sensing that his time was up, Ali and his wife, Leila and their three children, fled to Saudi Arabia. He subsequently died on September 19, 2019, in exile.
Despots and totalitarian governments all over the world, including those who shawl themselves with veneers of democracy, cannot stand free speech. Their modern-day variant dictators are smart enough to know that a war on freedom of speech is a war against their existential survival.
It is why despots’ first priority in government is to impose restrictions on freedom of speech. This was what the Russian Bolsheviks did in 1917. The very day after the coup d’etat that ushered the regime into power, its first assignment was limiting freedom of speech by proclaiming the “Decree on the Press,” through which newspapers considered to be “sowing discord by libellous distortion of facts” were shut down. It was the same way that, a few months after its entry into power in 1933, the German national socialist government began attacks on books and the acquisition of knowledge. It burnt books in their millions, followed by an introduction of knee-jerk censorship by its ministry of propaganda. If you check the ratings of press freedom by international organizations such as Freedom House, communist states like Vietnam, Cuba, China, and North Korea and harsh despotic governments like those of Syria, Iran, Belarus, Sudan and Turkmenistan lead from the rear. To ensure their survival, totalitarian states pad themselves up with very strong propaganda machines with which they shore up an obvious dearth of free speech and credible information, all geared towards the manipulation of the people’s minds.
Asked what his disposition would be to free speech when he forcefully took over power from Shehu Shagari in the twilight of 1983, a dour General Muhammadu Buhari unapologetically proclaimed, like a tiger about to tear the flesh off an animal’s bones, that he would, with his bloodthirsty military decree incisors, peel off the flesh of free speech. He said this in an interview with the trio of Dele Giwa, Yakubu Mohammed and Ray Ekpu on February 6, 1984. For Nigerians to now expect a man who had such untainted disdain for free speech in 1984 to have purged himself of his self-constitutive baying for the blood of press freedom would be expecting a tiger to morph out of its bone-crushing tigritude.
Military despots like General Buhari knew that the Nigerian press has a very rich history, indeed, the Nigerian press is older than and predates the Nigerian state. With the installation of the first printing press in 1846 by the Presbyterian Church in Calabar and the founding, eight years after, precisely in 1854, of the Iwe Irohin by the Reverend Henry Townsend of the Church Missionary Society (CSM), the Nigeria which came out of the 1914 amalgamation was younger in historical antecedents than what is today the Nigerian press.
Since 1846, the press has been a formidable influence in the growth of Nigeria. Nnamdi Azikiwe, one of the patrons of the Nigerian press, who published the ubiquitous West African Pilot newspaper, while eulogizing the history of pioneers of Nigerian press, said their activities were “identical with the intellectual and material developments of Nigeria”, while also submitting that Nigeria produced a “galaxy of immortal journalists!” who played a unique part “in this corner of the earth in the great crusade for human freedom”.
Thereafter, for 35 years, the Nigerian press moved with Nigeria in its travails under the emergent military rule. Since 1999 when full-blown democracy returned to Nigeria, the press has had a wider horizon. There are more modern equipment and even a multiplicity of platforms for mass communication. The radio is no longer strictly controlled by the federal government as Radio Nigeria, a federally owned organization, nor is television strictly owned by the government. Social media has widened the space and made information dissemination available on the web of the wide world. The radio has today grown to become a very powerful octopus of the Nigerian media, with the multiplicity of radio ownership.
As said earlier, to run a regime which unpretentiously simulates the totalitarian government in China or Turkmenistan, in a 21st-century world that has a total aversion for despots, Buhari needed a character like Lai Mohammed. Adolf Hitler also needed Lai’s professional ancestor, German Nazi politician and Gauleiter of Berlin, Paul Joseph Goebbels. Goebbels had turned the spleen of the world in his official assignment as chief propagandist for the Nazi Party, as well as Reich minister of propaganda from 1933 to 1934. To be able to clone Goebbels effectively, Lai must have mopped up all essays on this unexampled propaganda warlord. Buhari must have been fascinated by Lai’s very mercurial showing as ACN and APC propaganda terror machine. Today, Lai has had an exemplary mastery of the game of divisiveness, crass governmental lies and artful manipulations.
The first thing Lai did upon being announced minister of information was to do a generational circum-guessing of what Goebbels would do if he were to be nominated by an Adolf in a 21st century Nigeria. Unlike Europe or Germany in the 1930s, the print media has lost its savour massively. The hugely pillaged Nigerian economy and the unfavourable global economic climate have largely affected the purchasing power of readers. Newsprint has risen to somewhere close to the stratosphere where only a few hands could reach. While the Nigerian print press recorded over a century of pervasive influence, respect and contributions to communication, there is no doubting the fact that its influence is waning. Some extremist views even submit that the newspaper press is nearing its extinction.
The advent of social media and internet usage has relegated hardcopy news to a secondary role, prompting navigation of the print press online and de-emphasis of printing. The internet then became a breeding ground for billions of citizens of the world and a borderless ground of opportunity to share opinions freely without let. It also became a floor for the exchange of personal and group communication. Like the biblical account of the devil that is roaring, seeking who to devour, despots also moved with citizens to the internet. It became a hunting ground for tyrants whose disdain for freedom of expression is as rotund as a bed bug that has amply sucked its victim’s blood.
All dictators needed to do was to transit from their old tactics of silencing dissidents and journalists into a new tactic of muzzling authors of tweets and posts that affront their quest to continue to lustre in their imperial fiefdom. The road to repression by totalitarians today is paved with bile and hatred for Facebook, Twitter and Instagram aficionados. However, the pestilence of dwindling believability of news received from the internet, through the orgy of fake news, has cast a huge pall on cyber information. For totalitarians and despots, the only alternative left is for them to activate their terror on the broadcast media of radio and television.
Broadcasting is unique and is growing in leaps and bounds as means of mass communication. While its effect is instantaneous and possesses tremendous power to penetrate a multiplicity of locales in a matter of minutes, this power is rivalled only by social media as means of communication. The power of the broadcast media is also in that, voices, videos and pictures can be transmitted to a large number of listeners and viewers who reside thousands of kilometres distance.
Broadcast media’s pervasive influence is a threat to despots and budding Haitian Papa and Baby Doc regimes like Buhari’s. So when towards the twilight of last week through its puppet, the National Broadcasting Commission (NBC), the Buhari government revoked the licenses of 52 broadcast media houses, it merely thought out of its despotic box. It was the same thing Tunisian Ben Ali did by appointing his daughter as sole licensee of internet broadcast.
Like all modern-day despots who fashion novel methods of abridging free speech, Buhari chose an innocuous, economic weapon to deal with press freedom and free speech. This tactic falls in line with what the Southeast Asian country of Myanmar did to poet Maung Saungkha in Burma. Writing on his Facebook post that he had a tattoo of Myint Swe, acting president of Myanmar, on his penis, Saungkha was arrested, tried and found guilty of defamation. He was then sentenced to a six-month jail term. It later turned out that the poet lied – he actually possessed no such tattoo! To the Swe puppet and the puppeteers, however, the mere fact that Saungkha made reference to such a “heinous” issue in an off-colour poem courted the imperial wrath of the state.
NBC’s ostensible grouse with the broadcast outfits was that “they failed to renew their licenses as required by law”, Saddled with the role of regulating the broadcast industry, NBC has acted more as a cudgel in the hands of Buhari’s Goebbels in its arbitrary imposition of fines on TV and radio stations over programmes that questioned the legitimacy of the Buhari government. After paying a huge sum for a licence, NBC again arbitrarily demands a 2.5% charge to be paid by these broadcast houses for every year of their operation. This is in an era where electricity supply is near zero and where diesel is sold for about N850 a litre. Nigerians have also queried the quixotic addition of the line, “in view of this development, the continued operation of the debtor stations is illegal and constitutes a threat to national security,” to reasons why NBC had to revoke the licences of the outfits.
Unknown to it, by shrinking the space against credible sources of information as represented by the 52 broadcast outfits which operated under the radar of the NBC, the Buhari government gave vent to a goblin it had repelled from mutating in the Nigerian space – the multiplicity of fake news. As opposed to its manual of operation as a broadcast regulator in its advisory capacity to the federal government, NBC has become the Rottweiler of the Buhari government. It is neither autonomous, independent nor does it shun interference. The over-politicization of the commission and how the so-called regulator has morphed into Lai Mohammed’s attack dog is a miserable mutation. By hacking those 52 broadcast media with its sledgehammer, Buhari has rendered many Nigerians jobless.
When you look at the Nigerian governmental firmament to find out where the repressive weapon of the Buhari government against free speech is hung, look no further: It is in NBC! The government does not want to hound individuals into prison as it did with Tunde Thompson and Nduka Irabor, via draconian Decree 4 of 1983 in its first coming. This has the tendency of attracting unnecessary attention and international odium. Its target now is institutional repression. That is why Nigerians must not take this arbitrary despotism cloaked in the shawl of economic generation for the federal government lying low. Our ultimate must be to see the end of NBC.
Dr. Adedayo, a Journalist, Columnist and Lawyer writes from Ibadan, Oyo State
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Opinion
Makinde’s G-Wagon Gift to CCII PG A Disrespect to Olubadan, Alaafin and A Total Disregard for Yoruba Traditional Institutions
Published
7 hours agoon
November 4, 2026The reported presentation of a brand-new Mercedes-Benz G-Wagon 500 by Governor Seyi Makinde to the President-General of the Central Council of Ibadan Indigenes (CCII), Barrister Sulaimon Ajeniyi Ajewole, as a birthday gift has exposed a disturbing development in the governor’s attitude towards Yoruba traditional institutions. Beyond the extravagance of the gesture, it raises fundamental questions about his priorities, sense of responsibility and regard for the revered royal institutions of Ibadan and Oyo.
What is Governor Makinde trying to achieve? A division and deep-seated animosity between Olubadan and the head of a socio-cultural organisation who is supposed to be at the forefront of protecting Olubadan stool from ridicule and disrespect?
There is absolutely nothing wrong with Governor Makinde appreciating an individual for his contributions to society. Barrister Ajewole may be entitled to personal goodwill and recognition from Makinde. However, the governor’s insensitive generosity becomes difficult to defend when juxtaposed with allegations that the Olubadan of Ibadanland, Oba Rashidi Adewolu Ladoja, and the Alaafin of Oyo, Oba Akeem Owoade, have been deprived of their official vehicles and statutory salaries since ascending their respective thrones.
More than a year after Oba Ladoja became the Olubadan and approaching two years since Oba Owoade ascended the Alaafin throne, the alleged failure of the Makinde administration to fulfil these obligations is an indictment of its priorities and its understanding of the dignity attached to traditional authority.
How does a governor find the resources, enthusiasm and political will to present a luxury G-Wagon 500 to the head of a socio-cultural organisation as a birthday gift, yet allegedly fail to discharge the statutory and institutional responsibilities owed to two of the most revered traditional rulers in Yorubaland? What is the justification for celebrating an individual with an expensive automobile while the occupants of ancient royal stools are reportedly left without official vehicles and their statutory entitlements?
This is not an argument against Barrister Ajewole receiving a gift. It is an indictment of a government whose generosity appears selective and whose priorities are increasingly difficult to reconcile with its public responsibilities.The Olubadan is not just another traditional ruler. He presides over Ibadanland, one of the most historically significant cities in Yorubaland and a cultural centre whose influence extends far beyond Oyo State. The Alaafin, on the other hand, occupies a throne whose historical significance is inseparable from the evolution of Yoruba civilisation. The Alaafin institution is not an ordinary palace establishment; it is a historic symbol of Yoruba political authority, heritage and identity.
These are institutions that existed long before Makinde became governor and will continue to exist long after he leaves office. Their dignity should not depend on the personal disposition, political calculations or convenience of whoever occupies Agodi Government House. Makinde must be reminded that statutory salaries are not birthday presents, and official vehicles provided under government policy are not acts of personal generosity. They are institutional obligations. A governor does not deserve applause for fulfilling obligations that the law or established government policy imposes on his administration.
Conversely, withholding or neglecting such obligations without important justification is a serious failure of responsibility. The troubling question is whether Makinde has reduced the relationship between government and traditional institutions to a transactional arrangement in which personal relationships and political convenience determine who receives recognition and who is left unattended. Does the governor believe that the President-General of CCII deserves a brand-new G-Wagon while the Olubadan and Alaafin can be left to contend with the indignity of allegedly outstanding official entitlements?
What exactly is Makinde’s understanding of respect for Yoruba traditional institutions? A governor who routinely invokes Yoruba identity, cultural heritage and indigenous values should be the first to defend the dignity of the institutions that embody those values. Unfortunately, Makinde’s administration is creating an embarrassing impression that the prestige of traditional institutions is secondary to his personal relationships and political preferences. Oh, does Makinde think CCII PG can marshall his influence to direct members of clubs, associations and unions affiliated to CCII to vote for Makinde’s stooge guber candidate?
Traditional rulers are not political ornaments to be celebrated when convenient and neglected when inconvenient. They are custodians of history, culture, customs and ancestral authority. Their institutions deserve institutional respect irrespective of political affiliations, personal disagreements or their perceived disposition towards the government. The G-Wagon presentation has therefore become more than a birthday gesture. It has exposed a disturbing moral contradiction.
If Makinde could demonstrate such remarkable generosity towards the CCII President-General, why has his administration allegedly failed to demonstrate comparable commitment to the institutional dignity of the Olubadan and Alaafin? Is the governor suggesting, by his actions, that an individual occupying the leadership of a socio-cultural organisation deserves more official consideration than the foremost royal institutions in his state?
The governor owes the people of Oyo State an explanation. He must publicly clarify whether the statutory salaries of the two monarchs have been paid since their ascension, whether official vehicles are provided for their offices under existing government policy, and why these alleged entitlements remain outstanding. If there are administrative or legal impediments, he should explain them rather than allow the controversy to fester.
It is particularly disgraceful that the dignity of two internationally recognised Yoruba royal institutions should become a subject of public controversy under a government that ought to be protecting their prestige. By allowing the situation to persist without a satisfactory explanation, Makinde has dragged the image of Yoruba traditional institutions into unnecessary embarrassment and diminished the respect that should ordinarily accompany their exalted positions.
The governor must understand that he is a temporary occupant of political office, whereas the Olubadan and the Alaafin represent enduring institutions of Yoruba civilisation. He cannot elevate himself above the historical significance of these thrones, nor should he behave as though their dignity is subject to his personal discretion. If the G-Wagon was purchased with Makinde’s personal resources, he is entitled to give it to whomever he pleases.
But personal generosity cannot excuse governmental irresponsibility. A governor who can celebrate an individual with a luxury automobile should have no justification for allegedly neglecting the statutory institutional entitlements of the Olubadan and the Alaafin. Yoruba traditional institutions are not personal appendages of the governor, and their dignity must never be held hostage to his whims, preferences or political calculations.
The Olubadan and the Alaafin deserve honour, not humiliation; institutional respect, not selective generosity. Makinde may be governor today, but he is certainly not greater than the institutions whose dignity he has a duty to protect.
Opinion
Winning Election Before the Ballot: How Oseni Is Silencing Opponents with 500KVA Transformers
Published
2 days agoon
November 2, 2026In an era when many politicians are remembered more for promises than for performance, Hon. Engr. Aderemi Oseni stands out as a rare exception — a lawmaker whose impact is visible, measurable, and felt in the daily lives of his people. The latest testament to this people-centred leadership is the ongoing delivery of 20 additional 500KVA transformers for distribution to communities across Oyo South Senatorial District.
This is not just about electricity. It is about powering dreams, businesses, and hope.
Oseni, who currently represents Ibarapa East/Ido Federal Constituency in the House of Representatives and chairs the strategic House Committee on the Federal Roads Maintenance Agency (FERMA), is contesting for the Oyo South Senatorial seat under the All Progressives Congress (APC). His candidacy is already being defined not by noise, but by concrete results.
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The new consignment of transformers is part of a sustained intervention to address the chronic electricity challenges confronting communities in the district.
For months, residents of Oyo South — traders in Beere, artisans in Ibarapa, welders in Ido, cold-room operators in Ibadan South-West, and students burning the midnight candle in Ibadan North-East — have groaned under the weight of an epileptic power supply. Transformers that have served for over two decades are either overloaded, vandalised, or completely grounded. In many communities, darkness has become a way of life, and with it, economic activities grind to a halt.
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Hon. Oseni understands this pain. As an engineer by training and a grassroots politician by conviction, he knows that electricity is not a luxury; it is the oxygen of economic growth, community development, and improved living standards.
The 20 new 500KVA transformers are, therefore, a strategic economic intervention.
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The greatest beneficiaries of this initiative are those in the informal sector — the backbone of Oyo South’s economy. For the woman frying akara in Oja Oba who needs power to grind beans early in the morning, for the barber in Apata who loses customers when there is no light to clip, for the fashion designer in Challenge whose electric sewing machine is idle, and for the young graduate running a computer business centre in Ibarapa — this intervention means everything.
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When power returns, productivity returns. When productivity returns, poverty reduces.
It is instructive that one of the beneficiary communities is Ita Baale/Olugbode in Ibadan North-East Local Government — the home community of Governor Seyi Makinde. By extending his intervention even to areas traditionally seen as opposition strongholds, Hon. Oseni has demonstrated that good governance knows no political boundaries. Light has no party colour. Development should have no discrimination.
Many other communities across the nine local governments that make up Oyo South — Ibadan North, Ibadan North-East, Ibadan North-West, Ibadan South-East, Ibadan South-West, Ibarapa East, Ibarapa North, Ibarapa Central, and Ido — are already celebrating while waiting to take delivery of the transformers, with installation already ongoing in phases in some areas.
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This transformer project is not an isolated act. It fits into a larger pattern of purposeful representation that has defined Hon. Oseni’s tenure in the Green Chamber.
As Chairman of the House Committee on FERMA, he has been pivotal in pushing for the rehabilitation of federal roads that crisscross Oyo South, easing the movement of farm produce from Ibarapa’s agrarian belt to Ibadan markets and reducing man-hours lost in traffic.
In Ibarapa East/Ido Federal Constituency, his current constituency, his footprints are everywhere: boreholes sunk in water-scarce communities, classroom blocks renovated, financial support for market women, scholarships for indigent students, and the facilitation of federal employment opportunities for youths.
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Colleagues in the House of Representatives describe him as “The Star Boy of the National Assembly.” He sits quietly but effectively, a man who prefers to let his work speak. Constituents describe him as accessible — a lawmaker whose phone number still goes through and whose gate remains open.
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Oyo South is the economic heartbeat of Oyo State. It houses Ibadan, the political capital of the South-West. It needs a Senator who understands both urban renewal and rural development; a Senator who can navigate Abuja’s power corridors to attract federal presence, yet remain rooted in the palaces, markets, and streets of Ibadan and Ibarapa.
Hon. Oseni brings a rare blend: engineering expertise, legislative experience, and grassroots empathy. His years in the House have equipped him with the legislative savvy to sponsor and support bills that will address the peculiar needs of Oyo South — from urban electricity to rural roads, from youth unemployment to agricultural modernisation.
At a time when Nigeria’s energy sector is undergoing reform, Oyo South needs a Senator who will not just complain about darkness, but who has already shown he can deliver transformers, facilitate connections, and engage distribution companies to do more.
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In Nigerian politics, many come with manifestos, but few come with evidence. Hon. Oseni’s campaign for Oyo South Senatorial District is not built on empty slogans; it is built on transformers delivered, roads fixed, boreholes working, and lives touched.
The 20 new transformers are not campaign props. They are installations that will outlive this election cycle. They will power homes long after the ballots are counted. That is the hallmark of genuine service — to do what is needed, not just what is popular.
As the 2027 general elections approach, the people of Oyo South are faced with a clear choice: to continue with politics as usual, or to elevate a proven performer to the Senate to do even more.
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If a House of Representatives member can light up communities with 20 transformers, imagine what he can do with the greater influence of a Senator of the Federal Republic.
Indeed, Hon. Oseni is not just contesting to be Senator; he is contesting to bring more light — literally and figuratively — to Oyo South.
Joseph Okwuofu worked with The Nation newspapers and is the CEO/Publisher of Naija Examiner online newspaper.
Opinion
Doctors’ Strike and the Price of Human Life | By Olusegun Hassan
Published
2 weeks agoon
October 23, 2026The popular Yoruba saying, “Ẹni kan l’ọmọ,” meaning that only the person wearing the shoes knows where they pinch, recently took on a deeper meaning for me. Just last week, I experienced its true significance beyond its familiar place as an aphorism.
Popular sayings often remain mere expressions in our consciousness until we find ourselves at the receiving end of the experiences they describe. Similarly, systemic flaws and structural deficiencies in society may seem distant until we become victims of them. News of kidnapping is just another newspaper report until a loved one is abducted and the family is thrown into a desperate search for money to pay a ransom. In the same vein, the news that “doctors are on strike” may appear to be just another headline until someone close to us dies because urgent medical attention was unavailable as a result of the strike.
Nigeria’s story is replete with such unfortunate experiences, which have given rise to another familiar expression: “May Nigeria not happen to you.”
While the media landscape was still reeling from reports of the death of popular gospel singer Toluwanisings, who reportedly died on October 14, 2026, following an alleged lack of urgent medical attention during a doctors’ strike, I also lost a close relative two days later, on October 16, under circumstances involving the same lack of timely medical care.
She was an asthma patient who suffered an attack in the middle of the night. After receiving first aid, she was rushed to the nearest hospital, a teaching hospital, only to be turned away because doctors were on strike and none was available to attend to her. By the time the family reached the nearest private hospital, she had died. Her death left the entire family, myself included, traumatised.
These are only two cases among many similar tragedies that have occurred over the years. They raise a painful question: how many of these deaths could have been prevented if essential medical services had remained accessible?
I cannot help but wonder: what is the value of human life in this country? At what point did the sanctity of human life become secondary to demands for improved welfare by medical unions?
This is not to suggest that the grievances of doctors are illegitimate. Far from it. Medical professionals deserve fair remuneration, adequate facilities, safe working conditions and an environment that enables them to perform their duties effectively. The question, however, is whether the pursuit of these legitimate demands should come at such a devastating cost to human life, particularly when the fundamental purpose of the medical profession is to preserve life through the provision of appropriate healthcare.
It is a troubling paradox.
Doctors undoubtedly have the right to demand fair treatment and safe working conditions. However, that right must be exercised in a manner that protects patients from abandonment and avoidable harm. When patients die because essential medical services have been withdrawn without adequate safeguards, the ethical justification for the action becomes a serious matter for scrutiny.
The World Medical Association (WMA), an international body that promotes widely recognised ethical standards for physicians, upholds principles that include respect for human life and the dignity of patients. These principles underscore the responsibility of doctors to protect the health and well-being of those under their care, provide competent and timely treatment, prevent avoidable harm and act in their patients’ best interests.
These are not merely ideals about compassion. They are professional obligations that must continue to guide medical decisions, including during industrial disputes.
In Nigeria, the Medical and Dental Council of Nigeria (MDCN) addressed this issue in January 2024, reportedly directing the heads of teaching hospitals, federal medical centres and specialised hospitals to ensure that industrial action did not result in the abandonment or premature discharge of patients.
Among the safeguards outlined were the following:
- Accident and emergency departments must remain open and adequately staffed.
- Emergency paediatric services, labour wards, neonatal units and intensive care units must continue to provide emergency and critical care.
- Patients already admitted to hospital must not be discharged merely because a strike has commenced.
- Patients with scheduled appointments before the strike must be attended to in accordance with the applicable directives.
These safeguards reinforce an important principle: the right to pursue employment-related demands does not extinguish a doctor’s professional obligation to protect patients from preventable harm.
Where emergency patients are turned away, critically ill patients are abandoned, or essential services are shut down without adequate arrangements for emergency care, the circumstances warrant investigation. Where evidence establishes a breach of professional obligations or applicable regulations, appropriate disciplinary or legal action should follow.
Similarly, when a patient dies after being denied emergency treatment during an industrial action, the circumstances surrounding the death deserve a thorough and impartial investigation. Where negligence, professional misconduct or a breach of applicable directives is established, appropriate sanctions should be imposed in accordance with the law and relevant professional regulations.
The point is simple: no legitimate grievance should justify abandoning a patient whose life is in immediate danger.
At this juncture, it is equally important to acknowledge the government’s share of the blame. While this article emphasises the ethical obligation of doctors to preserve human life, the government must also recognise that poor remuneration, unpaid allowances, inadequate medical facilities, excessive workloads and unsafe working conditions undermine doctors’ morale and their ability to provide quality healthcare.
The consequences are increasingly evident in Nigeria’s continuing loss of medical professionals to other countries.
In 2025, the Coordinating Minister of Health and Social Welfare, Professor Muhammad Ali Pate, reportedly disclosed that more than 16,000 Nigerian doctors had emigrated over the preceding five to seven years, largely in search of better opportunities abroad. Furthermore, a 2025 report on Nigeria’s health statistics reportedly indicated that 4,193 doctors and dentists left the country in 2024 alone.
These departures deepen staffing shortages, increase the pressure on the doctors who remain and expose patients to longer waiting times and potentially avoidable deaths.
The government must therefore move beyond repeated negotiations and implement sustainable reforms. These should include the prompt payment of salaries and allowances, improved working conditions, adequate funding for public hospitals, transparent career progression and the effective implementation of agreements reached with medical unions.
The Federal Ministry of Health and relevant hospital authorities must also strengthen monitoring and oversight during industrial disputes to ensure that emergency and critical care services remain available in public hospitals. Patients in life-threatening conditions must not be turned away simply because doctors are on strike.
Ultimately, responsibility for Nigeria’s healthcare crisis cannot be placed entirely on one side. Doctors must uphold their professional and ethical obligations, while the government must fulfil its responsibility to create conditions in which those obligations can be discharged effectively.
Medicine is not an ordinary occupation. It carries a profound moral responsibility because, in certain circumstances, the timely intervention of a medical professional can make the difference between life and death. No employment grievance should be used to justify abandoning a patient whose life is in immediate danger.
The sanctity of human life demands responsibility from the doctors entrusted with treating patients and from the government authorities responsible for ensuring that appropriate treatment remains available.
A functional healthcare system depends on cooperation between these two critical stakeholders. When they fail to find common ground, it is the ordinary citizen who suffers the consequences. As the familiar saying goes, when two elephants fight, the grass suffers.
And trust me, I know what that suffering feels like. I have just experienced it.
Olusegun Hassan, Ph.D.
Public Policy Analyst and Social Commentator
MEGAICON TV
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