Connect with us

Opinion

Bamise’s murder and this Cryptocurrency generation

Published

on

File photo of late Oluwabamise Ayanwole, the young lady who commuted on the Lagos Bus Rapid Transit

 

On Saturday, March 12, 2022, I delivered the paper below at the Kegites Club’s celebration of ex-President Olusegun Obasanjo’s 85th birthday which was held at the OOPL (Olusegun Obasanjo Presidential Library) in Abeokuta, Ogun State, with him in attendance:

At the installation of the new Olubadan of Ibadanland, I took my time to listen to his cognomen, with studied interest. I came out of the encounter first, with laughter, then shock and trepidation. His royal majesty’s praise chants describe him as “omo o toro obe, toro abe; boo bun mi l’obe, bun mi l’abe nitori abe dun j’obe lo”. Roughly translated, this means, the child of he who begs for soup and begs for sex; he says if you don’t have soup, hesitate not to give me the taste of sex because sex is sweeter than soup.

Such cognomens and songs give indications of traditional African society. They reveal, not strictly the promiscuity of pre-colonial Africa but even other sins they committed like killing one another for killing’s sake. Take for instance the cognomen, oriki of the Iloko lineage of Oyo Yoruba. Iloko proudly dances to chants of lines like omo abe’nilori fiyoku bun ni, translated to mean, one who cuts off somebody’s head and then forgives the victim after the act. My friend, Lasisi Olagunju, an Iloko, proudly flaunts this.

Elders of our land, today, your traditional Africa is under serial attacks. That same traditional Africa which, in nostalgia, you label the purest of all societies, is today mocked by a generation I call the cryptocurrency generation. As the Olubadan’s cognomen was being chanted, I listened to a very naughty little boy of that generation beside me say, so their generation too was that decadent; so why do they disdain ours?

Early this week, as the lifeless body of 22-year-old Oluwabamise Ayanwole, the young lady who commuted on the Lagos Bus Rapid Transit, was found, you were mocked, elders of our land. Oluwabamise’s remains had been dumped on Lagos’ Carter Bridge, with some of her body parts alleged to be missing. Whether the young hapless lady’s death was as a result of a rape gone awry or ritual killing, we are yet to be fully told. However, Nigerians have recently witnessed a resurgence of killings for money rituals.

Respected British scholar, John Peel, in one of his works, said his research found out that in pre-colonial Nigeria, mortuary killings were predominant in southwest Nigeria and strangers were often killed to preserve the life of a community.

Whenever and wherever mutilated bodies of victims of ritual killings are found, your traditional Africa suffers a terrible blow. As tears roll down their cheeks, children of this generation are quick to warn you, canvassers of the purity of traditional Africa, to save your crocodile tears for another day. They claim that the graveyards are filled with bones of hundreds of people your forefathers murdered for what they called the sustenance of traditional Africa; that money ritual is one of your bequeathals to their generation.

As if that was not enough, the cryptocurrency generation calls you hypocrites. What impudence! Asked to elaborate, the vociferous ones among them said that while your forefathers, in one breath, fascinatingly rendered the ancient poetic lines of J. F. Odunjo Alawiye’s poem which asked us to spare the crawling insect and not stamp our feet on it because it is also God’s creation in the chant, “Yi ese re si apa kan, ma se pa kokoro ni, kokoro ti iwo ko le da, Olorun lo le da”…in another breath, your cultic forebears gorged out eyes, breasts, hearts and private parts of their victims. They said those body parts symbolized creationism and multiplicity. With body parts for rituals, wealth and communal wellbeing were assured.

I know you are stupefied at this generation’s daring guts. But listen yet again. This generation says it is amused that you are bothered at the common occurrence now of teenagers, barely off diapers, driving around shining, metallic wonders-on-wheels. Why are they aghast that we earn millions of dollars from Yahoo Yahoo scam of white men and women? they chorus.

Again, they ask you to cover your face in shame. Rather than the villains you say they are, the cryptocurrency generation says it is a generation of heroes and warriors. Their defence is that this is a generation that has chosen not to stand by and lament the over-a-century slave trading and despoliation of the fecund lands of Africa. According to them, they chose instead to fight your battles, battles that you were too effeminate to fight and could not have won against your taskmasters. By defrauding offspring of your colonial taskmasters who took you into slavery centuries ago, the cryptocurrency generation claims it is helping you repatriate the unpaid wages and sweats of your forefathers who, centuries ago, were hewers of woods and drawers of water for Europe and the Americas.

In your very eyes, those lullabies of purity of traditional Africa are exploding into smithereens, elders of our land, you who are the last surviving offspring of traditional Africa. You are at a crossroads. You are right now at that place where three footpaths meet, the very place you called the crossroads that turns the stranger into a novice, the ikorita meta ti n damu alejo.

In the name of fashion, your children are today the archetype of what you resented with the whole of your being. Your children happily flaunt sartorial madness, regalia of that same species of beings you loathsomely labelled as one whose insane dances at the market square are scintillating to watch but whom no one prays to have as a child; the were dun wo loja, ko se bi l’omo.

This cryptocurrency generation wears that same locked, dishevelled, filthy, lengthy, bushy, dreadlocked hairs that the local madman in your area wears, the equivalent of the hairs on the head of Jesus the Christ’s generation’s madman of Gadarene. Your abetiaja cap they mock to ridicule as Stone Age sartorial cruelty and your agbada receives their scorn as a needless parachute. In its place, they wear torn jean trousers like this same madman of Gadarene and place their trousers below the heap of the two clefts of their bottoms – the bebere idi. But of course, they are ever quick to refer you, our elders, to the aforementioned Olubadan’s cognomen as proof that the generations of yesteryears were not as innocent and pure as they have been made to believe!

Ah ah! The myth of purity is exploding in your very eyes like vapours of nothingness! Today’s fashion, the fashion sense of the cryptocurrency world that we live in, blatantly mocks all that excessive coverage of the essential body parts. Your daughters scarcely wear anything at all today. They make public spoils of their nakedness, advertising their cleavages, the bodily variant of what legendary Yoruba Kennery Music exponent, Orlando Owoh, called the sweet pineapple within which there is multiple sweetness – the ope oyinbo to fi dundun s’ewa.

Didn’t your forefathers teach that there is wisdom in masking glory before its maturation, which you concisely couched in that pithy aphorism, bi isu eni ba ta, a f’owo bo je ni? Your male children today and their new wives pose for photographs on Facebook and Instagram with protruded pregnant alaboyun tummies, more naked than the prehistoric Adam and Eve, in a wild celebration they call Baby Shower. When your forefathers sighted a naked man or woman on the street, aghast, they shouted: “Ikunle abiamo o!” a lamentation of the labour pain of a woman that has come to ruins. If in lamentation of nakedness, your forefathers, when they saw a naked madman on the streets, murmured, aso o b’Omoye mo, Omoye ti rin’hoho w’oja, why do you, elders of our land, tolerate your children wearing nakedness as clothing to the marketplace and you laugh and dance with them?

The best place to begin the interrogation of what has gone wrong with us is to find out whether this generation and generations before them share a meeting of the minds on what values are. We need to dispense with this before we accuse one of cultural and value impunity and beatify the other as torchbearers of standards, values and purity. Why has social media become the new German philosopher, Fredrich Nietzche’s Superman, dishing out absolute moral codes to our children and turning them into alien spectacles we can scarcely recognize? Why have we chosen to look away in odious resignation while our fruits, the leaders of our tomorrow, decimate the values that gave us our sterling identity and pride of old?

In Africa, such values as respect for elders, hard work, respect for seniority, the extended family system, valour, premium on children, etc reigned. Pre-colonial Africa is often held as the Golden Years of the continent.

Let us pick the above African values one by one and see where they are in a 21st-century world. Respect for elders. Celebrated columnist, Reuben Abati, faced one of the most acidic attacks ever recently when he demanded that his age be properly attributed on a television programme. Abati was facing what the late poet, Gabriel Okara, mirrored in his ‘Piano and Drums’, piano symbolizing modernity and drums, traditional Africa. Unfortunately for Abati, he forgot that television and modern broadcasting are 21st-century objects, with their own set codes and ethos, to which he wanted to sacrifice pre-colonial ritual objects! Greetings and respect for elders in Africa, Nigeria, and among the Yoruba, like Rome, were not built in a day and did not die in one day. They die gradually. In Yorubaland, the gradual death of respect for elders began from youngsters offering what is called idobale igbingbado – the corn-planting prostration position. It then moved to the merely-bowing-of-head position and today, respect for elders is facing total annihilation. Youngsters offer handshakes as greetings to elders.

Hard work. Today, only a tiny population of our youths believes in hard work. They want to ride Bugatti and Bentley the day they are born. Music as popular culture in pre-colonial Africa and even immediate post-colonial Africa helped to underscore the value of hard work. Musicians of that period sang that sorcery and magic cannot make one wealthy. Today, musicians sing praises of felons and exalt virtues that they say are in scamming and 419.

In the same manner, the values of the extended family system, valour, premium on children and others have become extinct. Those days, Europeans and Americans celebrated our virtue of communal living, our Ubuntu. Ubuntu is a South African social philosophy of culture which explains Africa’s capacity to express compassion, dignity, harmony and humanity while building and maintaining a sense of communality, justice and mutual caring. Ubuntu is a fellow human feeling which is diametrically opposed to the individualistic theory of society propounded by the French philosopher, René Descartes, expressed in the Latin word, “cogito, ergo sum” – I think, therefore I am. For us in Africa, our underlying social philosophy of culture was, I am because we are. Today, Africa has returned to Descartes. It is everyone for himself and God for us all.

Social media is today held as the culprit of the implosion of immorality in Nigeria. I do not subscribe to this fully. I think what we have now is an explosion of reportage of evil, not an explosion of the act. The truth is, there is little difference in the decadence prevalent in pre-colonial African society and now. The little difference is that the ratio of righteous countrymen then, compared to now, has dwindled considerably. Promiscuity was like pestilence then and immorality ruled our world. Until the Nigerian law forbade it, bastard children, products of liaisons with married women, littered the space. Murder was like sport and injustice was everywhere. In the politics of the First Republic, dead bodies were brought to the front of the houses of political opponents so as to rope them into murder. What the social media can be accused of doing now is coordinating all these indecencies that seem to be latent in us – ones in Zamfara, Ebonyi, to Osun – and making them available across time and space, in a baffling spontaneity that looks like a spike.

The way to begin is for each of us to return to our homes. As the saying goes that whoever the gods want to destroy, they first make mad; the family in Africa has become a mad place. William Yeats, Irish poet, dramatist, writer and one of the foremost figures of 20th-century literature, wrote in his poem, ‘The Second Coming’, talked about things that have gone awry, purity that has been polluted. It is the same in our families today. The falcon cannot hear the falconer as things (have) fallen apart; the centre cannot hold. Right inside the family, mere anarchy is loosed upon the world. Parents gladly receive car gifts from their Yahoo Yahoo children who they know are kingpins of scamming. They are the ones who help to philosophise the fraud rot that has destroyed many victims’ lives forever by saying that Yahoo Yahoo is an attempt to repatriate stolen African valuables by the West. I learnt there is even an association of Yahoo Yahoo mothers.

We have to begin from our homes to teach our children the values and purity of hard work and the unenduring worth of indolence and fraud. We must begin to teach them morals by asking our children to remember the child of whom they are. Though we are in a 21st-century world, J. F. Odunjo’s books, his poems, the stories of tortoise and his wife who we called Ijapa and Yannibo, stories that moulded us to responsible adulthood, are evergreen, imperishable, relevant for this age and are calling for our attention today. Each family must teach their children, from the diapers, about Odunjo’s classic poem, ‘Ise l’ogun ise‘ (Work serves as an antidote to poverty). In fact, it must be hung on the wall as we did almanac those days. That poem teaches that we should intensify efforts at work because, not only is there dignity in labour, work is the only thing that can lift one up.

If we religiously do this, we will be rescuing this generation and the ones to come from the madness of swindling, indolence and warped sense of achievement. More importantly, we will be saving our children from the hands of this fast-moving, all-that-is-wrong-is-right cryptocurrency generation, the scions of the ZaZuZeh culture that kills the Oluwabamises of this world for rituals, believing that in their severed body parts, lie antidotes to poverty.

 

 

Dr. Festus Adedayo, a Journalist, Lawyer and Columnist writes 

Comments

Opinion

Beyond Deportations: What South Africa’s Immigration Crisis Reveals About Nationhood and Economic Frustration

Published

on

The popular saying that “one good turn deserves another” appears increasingly absent from present-day South Africa’s national consciousness. It is difficult not to ask whether many South Africans have forgotten the history of their country’s liberation and the immense sacrifices made by Nigeria and other African nations in the long struggle against apartheid.

For days, I have been deeply troubled by reports of South Africa’s worsening immigration crisis and the forceful, vigilante-style eviction of African migrants, particularly Nigerians. Beyond the headlines are broken families, shattered dreams and livelihoods painstakingly built over many years. It is a painful development that should concern every African who once believed in the ideals of continental solidarity.

Anti-immigrant sentiments in South Africa are not new. For more than two decades, campaigns against foreign nationals have been fuelled by high unemployment, widespread poverty, rising crime and frustration over inadequate public services. Many South Africans believe undocumented immigrants compete with them for jobs, housing, healthcare and social services, thereby denying citizens access to these basic necessities.

Yet, available evidence tells a more complex story. Research has consistently shown that immigrants alone cannot be blamed for South Africa’s economic and social challenges. Reducing such deep-rooted problems to the presence of foreign nationals oversimplifies a crisis that has been decades in the making.

What is often overlooked is the country’s structural economic reality. A significant skills mismatch, coupled with weaknesses in the quality of education, has left many job seekers ill-equipped for the demands of an economy increasingly driven by technology, innovation and specialised skills. This challenge is not peculiar to South Africa. Across much of sub-Saharan Africa, thousands of graduates enter the labour market every year without the technical, vocational and digital competencies employers now demand.

Beyond this, crime, insecurity, systemic corruption and poor governance continue to weigh heavily on South Africa’s economy. The country has one of the highest youth unemployment rates in the world. Persistent violent crime discourages investment, while corruption and the mismanagement of public resources have weakened service delivery, slowed infrastructure development and eroded investor confidence.

Equally significant is the enduring legacy of apartheid. More than three decades after democracy, inequalities in education, housing, infrastructure and economic opportunities remain deeply entrenched. Many Black communities still live with the consequences of decades of institutional discrimination and economic exclusion.

Against this backdrop, blaming undocumented immigrants for South Africa’s economic difficulties amounts to little more than scapegoating. It is a convenient narrative that diverts attention from the country’s more fundamental governance and developmental challenges.

The recurring xenophobic attacks against Nigerians and other African nationals make the situation even more painful. The recent killing of Emeka Iroegbu and Musa Yunana Joe on June 28, 2026, amid rising anti-migrant tensions, is a tragic reminder of how dangerous such sentiments can become.

One cannot help but ask: Is this the same South Africa for which Nigeria and many other African countries stood firmly during the anti-apartheid struggle?
I vividly remember growing up in the 1980s, listening to songs such as Free Mandela and Stop Apartheid in South Africa by iconic Nigerian musicians, including Majek Fashek, Onyeka Onwenu and Sonny Okosun. Those songs dominated the airwaves on NTA and became powerful symbols of African solidarity.

As a child, I even believed Nelson Mandela was Nigerian because Nigerians embraced his cause with such passion.
Mandela was released from prison in 1990 and became South Africa’s first Black President in 1994, bringing an end to decades of institutionalised racial segregation and apartheid. Today, just over three decades later, many Africans who once stood shoulder to shoulder with South Africans in their darkest hour are treated as unwelcome strangers.
History can be painfully ironic.

Perhaps, then, the saying that one good turn deserves another does not always reflect reality. Human beings are capable of repaying kindness with hostility. It is an uncomfortable truth, but one that life repeatedly teaches.

At a personal level, this reminds us to live with fewer expectations and strive for greater self-reliance. A heart that expects little, even after giving much, is less likely to be broken.

At the national level, however, the lesson is far more profound. Nigeria must build a country where its citizens can thrive without feeling compelled to seek survival elsewhere. Studies have shown that the overwhelming motivation behind the Japa phenomenon is the search for better opportunities and improved living conditions. If those opportunities existed at home, many Nigerians would gladly remain and contribute to national development.

The experience in South Africa—and, indeed, recent developments in the United States—demonstrates that immigration policies are shaped by changing political realities. No foreign country offers permanent guarantees.

Although the U.S. Supreme Court recently ruled against President Donald Trump’s executive order seeking to abolish birthright citizenship on constitutional grounds, the episode illustrates that even long-established policies can become subjects of political contestation. A constitutional principle that has existed since 1868 could still become a matter of national debate. That alone should remind us that every nation ultimately prioritises its own interests.
The enduring lesson is simple: no country can offer Nigerians greater long-term security than a well-governed Nigeria.

Nigeria’s greatest asset remains its people. Sustainable national prosperity can only be built through visionary leadership, accountable institutions, respect for the rule of law and responsible citizenship. When government creates an enabling environment and citizens embrace innovation, productivity and accountability, Nigeria can become a destination for investment rather than a source of economic migration.

As dozens of Nigerians return home following their repatriation from South Africa, government must move beyond sympathy and symbolic gestures. Some have returned with nothing more than the clothes they wore and a single travelling bag, leaving behind businesses, investments and years of hard work. Their return is not merely a journey home; for many, it is the painful collapse of dreams painstakingly built over decades. They deserve meaningful support to rebuild their lives and contribute productively to the nation’s economy once again.

History teaches that nations are strengthened not by chasing away strangers but by creating opportunities for their own citizens. Nigeria must therefore draw the right lessons from South Africa’s painful experience. Rather than exporting its brightest minds in search of survival, it should become a country where talent is rewarded, enterprise is encouraged and hope no longer requires a passport. Only then will Nigeria become not merely the giant of Africa by population, but by the quality of life it offers its people.

 

Olusegun Hassan, Ph.D
Public Policy Analyst and Social Commentator

Continue Reading

Opinion

An Open Letter to Northern Leaders: Arewa Is Bleeding. Who Will Answer the Call? 

Published

on

I write this letter with a heavy heart to the sons and daughters of Arewa, particularly those entrusted with leadership and influence, concerning the painful reality confronting our region today. Once united in purpose and driven by a shared vision, Arewa now appears to be living in the shadow of its glorious past.

Our forefathers built this great region with one voice, setting aside differences of ethnicity and religion. They understood that unity was our greatest strength and that our diversity was not a weakness but a blessing. Their legacy was one of peace, mutual respect, visionary leadership, and collective progress.

Today, it is heartbreaking to witness how far we have drifted from those ideals. This letter is a sincere call for reflection, reconciliation, and a renewed commitment to rebuilding the unity, security, and prosperity that once defined our beloved Arewa.

Arewa Under Siege

Northern Nigeria has become widely known as a hotspot for multiple forms of insecurity. From the Boko Haram insurgency to widespread kidnapping, armed banditry, and violent attacks, fear has become part of everyday life. People no longer feel safe in their homes, workplaces, on their farms, or while travelling on the highways. Every journey is undertaken with uncertainty, with no guarantee of arriving safely.
Even more troubling is the perception that these security challenges have become normalised. Reports of abductions, killings, and attacks have become so frequent that they often receive far less attention than they deserve. This perceived indifference from those in positions of authority has contributed to a growing public belief that criminal groups now operate with confidence and relative impunity.

Consequently, many residents feel abandoned, while public trust in the government’s ability to protect lives and property continues to erode.

Addressing this crisis requires a coordinated and sustained response through stronger security operations, improved intelligence gathering, greater support for affected communities, and genuine accountability. Without decisive action, the cycle of violence and fear will continue to undermine the region’s stability, economic development, and the well-being of its people.

Beyond Insecurity: A Crisis of Leadership

The North’s challenges are not accidental. Poverty, insecurity, and underdevelopment are the cumulative consequences of long-standing structural failures, weak governance, and policy choices that have compounded over decades.

Responsibility is shared across different segments of society—including the political elite, the educated class, and the business community—many of whom have possessed both the influence and the opportunity to intervene more decisively than they have.

Rather than being the result of a single coordinated agenda, what is evident is a persistent pattern of neglect, weak accountability, and recurring governance failures that have allowed social and economic conditions to deteriorate. These failures have contributed to rising unemployment, declining educational outcomes, inadequate healthcare, and the expansion of insecurity across much of the region.

Breaking this cycle requires more than assigning blame. It demands institutional reform, accountable leadership, strategic investment in human capital, and a renewed sense of public responsibility.

Where Are the Northern Elite?

This brings us to the most difficult question: Where are the Northern elite? Where are the governors, ministers, lawmakers, business leaders, scholars, and other influential voices? Many command enormous influence, considerable private wealth, and extensive international networks, yet too often appear unable—or unwilling—to meaningfully confront the conditions that continue to leave large parts of the region insecure, impoverished, and politically weakened.

Why does this gap persist?

Part of the answer lies in proximity to power. In political environments shaped by patronage, speaking boldly may threaten access, while silence preserves influence. Over time, self-preservation begins to resemble strategy.

Unfortunately, the cost is borne not by those in positions of privilege but by ordinary communities far removed from the rooms where decisions are made.

Reviving the North’s Industrial Legacy
Northern Nigeria was once the industrial powerhouse of the country. Cities such as Kano and Kaduna were thriving centres of manufacturing, commerce, and employment. Today, much of that industrial strength has faded.

This is, therefore, a respectful appeal to two of Nigeria’s most accomplished industrialists—Aliko Dangote and Abdul Samad Rabiu. Many people continue to ask why there is limited visible large-scale industrial reinvestment in Kano, your home state, and across Northern Nigeria.

As a Kano indigene, and to the best of my knowledge, neither Aliko Dangote nor Abdul Samad Rabiu currently operates major manufacturing facilities actively producing in Kano. Several facilities associated with their businesses are widely reported to have become inactive or to function primarily as warehouses rather than active industrial plants. For example, along Tafawa Balewa Road, two BUA facilities that previously operated flour and vegetable oil mills are reported to have ceased production. Likewise, several Dangote industrial sites stretching from Mai Malari Road to the Sharada Industrial Area are also widely reported to be inactive or operating far below capacity.

Kano and Kaduna, once renowned for their vibrant manufacturing sectors, have experienced decades of industrial decline, resulting in widespread unemployment and underutilised infrastructure. At the same time, a significant share of new private-sector industrial investment appears to have been concentrated in other parts of the country, particularly the South-West. This naturally raises important questions about balanced national development.
Philanthropy remains valuable and deeply appreciated. Scholarships, donations, and humanitarian support undoubtedly improve lives. However, charity cannot replace sustainable industrial development.

What the North urgently needs is long-term investment that revives manufacturing, creates employment, strengthens local supply chains, develops skills, and rebuilds industrial ecosystems across Kano, Kaduna, and neighbouring states. Strong factories build strong communities, while sustainable industries create lasting prosperity. The expectation, therefore, is not charity but a renewed commitment to the economic transformation of the region where many of Nigeria’s greatest industrial success stories first began.

The Responsibility of Business Leaders

The Northern business elite have watched insecurity, poverty, and displacement deepen while economic activity has increasingly concentrated elsewhere.

Insurgency, banditry, and weakened rural governance have disrupted agriculture, trade routes, and local markets. Investment naturally gravitates towards safer and more predictable environments. Yet public advocacy from many influential business leaders has often remained muted, constrained by commercial interests, political relationships, and regulatory considerations.

The region risks becoming divided into two realities: one integrated into national wealth and opportunity, and the other left to bear the consequences of persistent insecurity, economic stagnation, and neglect.

Business leadership extends beyond generating profits. It also entails helping to create an environment where enterprise can flourish, jobs can be created, and communities can prosper. Sustainable economic growth depends not only on private investment but also on the willingness of influential stakeholders to advocate policies and initiatives that promote stability, security, and inclusive development.

The North’s business community has historically played a significant role in shaping the region’s economic fortunes. That tradition of leadership remains essential today. While governments bear primary responsibility for governance and security, the private sector also possesses the capacity to influence development through strategic investments, partnerships, innovation, and constructive engagement with public institutions.

Rebuilding confidence in Northern Nigeria requires collaboration among government, businesses, civil society, and local communities. A more secure and prosperous region ultimately benefits everyone, creating new opportunities for investment, employment, and long-term economic growth.

A Message to Political Leaders

To the political leadership of Northern Nigeria: the contradiction has become increasingly difficult to ignore. The region remains one of the country’s most significant in terms of population and political influence, yet it continues to lag behind on key development indicators such as education, healthcare, infrastructure, employment, and security.

When communities are attacked, farmers are displaced, and schools are forced to close, silence from those entrusted with leadership is seldom interpreted as restraint. More often, it is perceived as detachment. Leadership is measured not only by electoral success or political influence but also by the willingness to confront difficult realities with courage, empathy, and decisive action.

The expectations of citizens go beyond promises. They seek visible commitment, practical solutions, and sustained engagement with the challenges affecting their daily lives. Rebuilding public confidence requires leadership that is accountable, responsive, and focused on the long-term development of the region.

A Message to the Educated and Professional Class

To our academics, professionals, and intellectuals: the evidence is neither hidden nor difficult to find. Reports, research, and lived experiences consistently reveal widening gaps in human development, education, healthcare, and security.

Yet, too often, expertise remains confined within institutions and professional circles that discourage open engagement with entrenched power. Knowledge should not merely describe problems; it should help solve them. Research should inform policy, enrich public debate, and contribute meaningfully to sustainable solutions.

Every society depends on courageous thinkers who are willing to engage constructively, challenge complacency, and place the public interest above personal convenience. The North possesses no shortage of intellectual talent. What is needed is a stronger connection between knowledge and action.

A Message to Cultural Influencers

To our musicians, artists, writers, actors, and other public figures: throughout history, art has served as a powerful instrument of truth, reflection, and social transformation. Cultural voices have inspired movements, preserved history, and given hope to communities during difficult times.

Yet, when economic survival becomes closely tied to political or commercial interests, critical voices often become subdued. Society benefits when its cultural figures speak with honesty, empathy, and a sense of responsibility. Their influence extends beyond entertainment; it helps shape public values, inspire civic engagement, and amplify the concerns of ordinary people.

A Shared Responsibility

Ultimately, this is not solely a Northern Nigerian problem. It reflects a broader question confronting societies everywhere: what happens when elite interests become disconnected from the well-being of ordinary people?

When access becomes more valuable than accountability, and proximity to power outweighs responsibility to the public, silence is rarely accidental—it becomes institutionalised.

The result is a widening emotional and political distance between leadership and the people. Unless that distance is narrowed through meaningful investment, principled advocacy, and courageous leadership, the same questions will continue to resonate:

Who speaks? Who benefits? Who bears the cost?

History will judge every generation by how it responds to the challenges of its time. Northern Nigeria possesses enormous human potential, entrepreneurial talent, agricultural resources, and a rich cultural heritage.

What it requires now is leadership marked by vision, courage, integrity, and an unwavering commitment to the common good.

This letter is not intended to condemn but to encourage honest reflection and meaningful action. The future of Arewa depends not only on government but also on every leader, businessperson, scholar, professional, artist, and citizen willing to place the region’s long-term prosperity above personal or political interests.

May we find the wisdom to rebuild what has been weakened, the courage to confront uncomfortable truths, and the determination to restore Northern Nigeria to its rightful place as a region of peace, opportunity, and shared prosperity.

 

Abba Dukawa writes from Kano and can be reached at abbahydukawa@gmail.com.

Continue Reading

Opinion

2027: Why Oyo APC Should Close Ranks Behind Sarafadeen Alli | By Adeniyi Olowofela

Published

on

Since the emergence of Senator Sarafadeen Alli as the governorship candidate of the All Progressives Congress (APC) for the 2027 election in Oyo State, I have listened to and read numerous reactions from party members and stakeholders. While some of his co-contestants have expressed disappointment, such feelings are understandable in every keenly contested democratic process.

Interestingly, many people have attempted to draw Senator Teslim Folarin into the controversy surrounding the party’s choice. However, he has remained silent. In my view, that silence is deliberate. I believe Senator Folarin understands the direction taken by the party’s national leadership regarding the choice of candidate.

Anyone who believes Senator Folarin was unaware of Senator Sarafadeen Alli’s governorship ambition does not fully appreciate his political experience. Senator Folarin is a strategic politician. In the 2023 governorship election, he pursued victory with determination and commitment. Personally, I had hoped he would emerge victorious, and I remain convinced that he gave his all in that contest.

Former Minister of Power, Chief Bayo Adelabu, also contested the 2023 governorship election on the platform of the Accord Party. Although I disagreed with that political decision, democracy guarantees every citizen the freedom of association and political choice.

Following the election, he was appointed into the Federal Executive Council, a development many interpreted differently based on their political perspectives.

Today, Chief Adelabu commands a substantial political following built over several election cycles. His support base remains significant, and if APC is to present a formidable front in 2027, Senator Sarafadeen Alli will undoubtedly benefit from the goodwill and backing of Adelabu and his loyalists.

Similarly, former Minister of Communications, Barrister Adebayo Shittu, has consistently demonstrated interest in Oyo State’s governorship over the years, even though he did not purchase the APC nomination form this time. His political experience and network remain valuable assets that should not be ignored.

My sympathy also goes to those aspirants who invested as much as ₦50 million each to purchase the APC governorship nomination form. That is no small sacrifice. Nonetheless, politics demands sacrifice in the collective interest. The pendulum could easily have swung in favour of any of them. Had that happened, the rest of us would equally have appealed to others to rally behind the eventual flag bearer.

I recall an incident during the 2022/2023 party activities when an official from Abuja, sent to supervise APC affairs in Oyo State, passionately appealed to stakeholders to embrace consensus. His message remains instructive. He warned that continued division within the party would only prolong its stay outside power and ultimately hurt everyone.

That warning remains relevant today.
For seven years, the APC has remained outside government in Oyo State. Can the party afford another four years in opposition? I do not think so.

This is why the task before us goes beyond the personal ambition of Senator Sarafadeen Alli. It is a collective struggle for every APC member, especially the foot soldiers who have remained loyal through difficult times. The Federal Government alone cannot provide opportunities for everyone. Regaining power in Oyo State is essential if the party hopes to broaden opportunities for its members at both the state and federal levels.

The challenge before us, therefore, is to build a larger political platform that accommodates everyone.
Senator Sarafadeen Alli is no political novice. Over the years, he has built relationships across virtually every ward in Oyo State. His political structure and grassroots appeal are undeniable. If party members unite behind him, APC stands a strong chance of returning to Government House.

Realistically, the 2027 governorship contest in Oyo State is shaping up to feature three major political forces. First is Senator Sarafadeen Alli of the APC, representing arguably the state’s most established political platform. Second is Hon. Bimbo Adekanbi, who many believe enjoys the backing of Governor Seyi Makinde and is expected to fly the flag of the APM. Third is Alhaji Hazmat Oriyomi of the Accord Party, whose growing popularity among many grassroots supporters cannot be dismissed.

The eventual winner is likely to emerge from one of these three political blocs. That reality alone should remind APC members that victory is far from guaranteed.

The surest path to success is unity.

This election should not be seen as Senator Sarafadeen Alli’s personal battle. It is the collective responsibility of every APC member who desires the party’s return to power in Oyo State.

The time has come to bury personal grievances, close ranks and work together. Only through unity can APC reclaim Oyo State in 2027.

 

Prof. Adeniyi Olowofela, former Chairman of the defunct Alliance for Democracy (AD) in Oyo State, former Chairman of Ido Local Government, former Commissioner for Education, Science and Technology in Oyo State, and former Federal Commissioner representing Oyo State at the Federal Character Commission (FCC), writes from Abuja.

Continue Reading

Advertisement

Entertainment

Advertisement

MegaIcon Magazine Facebook Page

Advertisement

MEGAICON TV

Advertisement

Trending