Opinion
Ogboni cult in Beta Edu and T.B. Joshua
Published
3 years agoon
The “Edan” is a Yoruba Ogboni cult insignia, an emblem of membership in the Ogboni society. It is a cylindrical duality of male and female brass figures with iron stems attached to it. Mostly joined at the top by an iron chain, the edan is said to signify old age, experience, knowledge, and wisdom. The female edan also has a beard motif. It recreates the image of the goddess, Edan, a manlike woman, an “Obinrin bi okunrin” who possesses the wisdom of a Babalawo – diviner – and the epicenter of human morality. This image is intermixed with the supernatural powers of a witch, an aje, reputed to have powers for the defence and protection of Ogboni cult initiates.
Ulli Beier, the German-Jew catalyst for modern African culture, stood in awe of the edan when he saw it. In his In a Colonial University (Iwalewa-Haus, University of Bayreuth, 1993) Beier narrated his first encounter with the edan in 1950 and his overview of the Nigerian ritual art at the University of Ibadan, thus: “After dinner, liqueurs were served in the sitting room and …Professor Christopherson passed round his latest acquisition – a magnificent Ogboni (a secret association of Yoruba priests and chiefs invested with major judicial and political functions and devoted to the worship of the Earth) brass figure some 30 cm long. I had never seen anything like it, had no idea what it meant or where it came from but was overwhelmed by a feeling of awe as I held in my hand the heavy object, emanating so much power and ancient wisdom.”
In Nigeria, corruption and religious trickery are like the edan, conjoined by an iron chain of culture, history and a sustained system of elite greed. Today in Nigeria, this Ogboni emblem is signposted by suspended Minister of Humanitarian Affairs, Beta Edu and late Temitope Balogun Joshua, popularly known as T.B. Joshua. If Nigerians didn’t know anything else about Nigeria, they know that these two evils, corruption and religion, are twin viruses that have eaten deep into the marrows and red cell corpuscles of their country. They are also aware that the two evils have centuries-old existence. So when the BBC, last week, assumed it had hit an exclusive story-mine by airing a documentary on the sordid life of charismatic pastor, unorthodox televangelist and founder of Synagogue of All Nations (SCOAN), T.B. Joshua, the British broadcasting outfit, it will seem, was merely playing to the gallery, no pun intended. BBC had alleged in the documentary, through interviews with alleged eyewitnesses, that Joshua’s pastoral life had been a potpourri of rape, shambolic miracles, torture and forced abortions. Whether in pre, colonial or post-colonial Nigeria, Nigerians are/were genetically wired to believe in the supreme potency of achieving material success and healing from harnessing mystical powers.
As at 1922, the British colonial office was already worried by the traffic of patent medicine ordered by Nigerians from India, a country renowned to be a centre for mystical powers. By that time, literate Nigerians were already ordering, by postal service, literature on mysticism and homeopathic medicine from India. J. K. Magregor, British Nigerian resident and headmaster of Hope Waddell Institute in Calabar, was so disturbed by this trend among his pupils that he documented what he saw to the colonial office in England. He caught the pupils in possession of letters they sent abroad demanding from quack doctors methods of treating diseases and attaining success through spiritual powers. The pupils also received catalogues of magical works and letters “from various societies that professed to give esoteric teaching that was sure to bring success and happiness.” In one mail delivery, Magregor found hundreds of such requests. One example the Briton found, which he documented to the colonial office, was a 12-year old boy who had ordered by post a “Mystic Charm” from India, “a piece of valueless metal containing some wax, enclosed in the heart of a newspaper.” Included with the metal was a message to the boy from India to send money back so that he could “receive blessings from the Hindu deity Siddheswari” and he would find the blessings by “watching the flow of his nasal mucus.”
The spate of charlatans promising to provide magical powers for a fee later transmuted into the fraud ring called 419, for which Nigeria has harvested unflattering renown throughout the world. This combines to form the benumbing orgy of corruption in high and low places for which Betta Edu, Minister of Humanitarian Affairs, was suspended from office last week. None of the two evils began today. On December 18, 1920, Nigeria’s first 419 kingpin was arrested. He was Mr. Crentil, self-styled professor, an ex-employee of the Marine Department of the colonial office in Lagos. He had written to a victim in Gold Coast, now Ghana, describing the magical powers he possessed and could offer for a fee. He was charged in 1921 by the police on 3-count charge under Section 419. He was however lucky as the charges were struck off, prompting “Prof Crentil” boasting that he got off through same magical powers.
At this period in the life of Nigeria, there were itinerant native doctors who professed to connect people to their shrines that produced wealth. This, they claimed would be provided by the gods of wealth through spiritual forces. In virtually everywhere in Nigeria, there were itinerant medicine sellers and magical spellers called Ajasco Boys, Money Doublers and the like who offered a repertoire of techniques. With this, they claimed they could connect unsuspecting victims with the invisible world and engender fortunes for their victims. Over a century after, this spiritual vermin hasn’t died but its proboscis has gone more lethal. It has changed, no doubt. Now clothed in modernity, it has gone visceral, sucking the blood of innocent Nigerians who seek remedy to existential crises.
The BBC documentary of last week merely fitted into what Nigerians already knew about themselves. As it has been notoriously recalled, T. B. Joshua’s tendency for sorcery rather than Christianity, was first busted by Ibadan-based famous eerie-world-revealer broadcaster, Kola Olawuyi. His Saturday morning programme on Radio Nigeria and OGBC was a crowd puller. On one of such, Olawuyi showed, with empirical evidence and interview sessions, that Joshua had a spiritual liaison with an albino from his Arigidi Akoko, Ondo State native home. A few weeks after, another man appeared on Olawuyi’s programme claiming spiritual powers while flaunting a black egg as his talisman. He claimed to be Jemijaiye Okuku. As I listened to the programme, something told me the Jemijaiye voice was familiar. As Olawuyi was lifting the veil off the face of this so-called powerful spiritualist, the police, who had been invited, emerged to arrest the charlatan. Immediately, I connected the dots. The fellow, a man with dreadlocks, was my close friend, a decade earlier. I knew his mother and siblings. We both lived in the same Ayeso area of Ilesa, Osun State.
A coterie of mystical scammers, many wearing the garb of pastors and Imams, has succeeded in fleecing Nigerians based on the people’s longstanding abiding romance with fatalism and mysticism. Scholars have attributed this to the sustained link between the people and their traditional African heritage. Africans, Nigerians grew up to know that there is a causal link between the physical and the spiritual and that nothing is or can be if it does not emanate from the spiritual. This has necessitated the rat race to penetrate the veneers of the spiritual. In the process, the people are susceptible to the charlatanism of fakists and sorcerers who, wearing the visor of pastors/Imams, sweep them off their feet with fabulous claims. They also claim to be able to make penetrative gazes into the unseen world and are able to manipulate the corridors of the spirits to help their victims achieve unheard-of successes in the material world.
Why it becomes hard to distinguish sorcerers from miracle hawkers is that even the two prophets of Christianity and Islam – Jesus and Mohammed – equally got accused of sorcery while they were on earth. The truth is that, the divide between sorcery and miracles is very thin. Both are united by their provinces as strange and uncanny. This is what Guru Maharaj Ji in Ibadan and Jesus of Oyingbo use/used as their fortes. At one time, a lively debate erupted as magicians and sorcerers too contended that the marveling miracles wrought by of the prophets Moses and Jesus were themselves magical. In Christian teachings, we were told that Jesus was accused of performing miracles through Baʿal Zebub or Beelzebub. This god, in Joseph Conrad’s Lord of the Flies, was the devil. It was derived from a Philistine god that was hitherto worshipped in Ekron, and which was thereafter adopted by some Abrahamic religions. Beelzebub was a major demon linked to the Canaanite god Baal and which, in theological sources and predominantly Christian literature, is another name for Satan.
As a reporter who frequented his Lagos-Ibadan expressway shrine and who had, by so doing, gathered first-hand insights into his operations, I once compared Maharaj Ji with Russian mystic Grigori Yefimovich Rasputin, who hypnotized his devotees. The Ibadan bearded spiritualist also claimed to be the world’s own version of Jesus Christ. In late 1906, Rasputin put self forward as a faith healer, healing Nicholas II and his empress consort, Alexandra Feodorovna’s son, Alexei Nikolaevich who had been suffering from haemophilia. Rasputin was known to be a charlatan and was eventually assassinated in 1916. Having been friends with Maharaj Ji for years and observed the vacuous faces and absent faces of the men and women in trance-like looks in his shrine, it was easy to place the Ibadan self-styled god. That piece evoked attacks from his devotees spread across his ashrams who attacked me from all fronts.
People have asked what motive that BBC documentary stands to serve. To tell Nigerians what many already knew about T.B. Joshua? Why didn’t it come at a time when Joshua himself was alive and could rebut some of the claims? Lies were put to many strands of the BBC interviewees’ accounts of what went on in the Synagogue. Same goes for claims against Joshua by persons purporting to be what they were not. In totality, these cast a pall of doubt on the documentary. While alive, presidents of some African countries trooped to Joshua’s SCOAN for healing. One of such was then Zimbabwean Prime Minister Morgan Richard Tsvangirai. In 2008, Ghanaian president, JohnAtta Mills, was also at the Synagogue, “to seek the face of God during the election in his country.” So also was former Zambian President Frederick Chiluba, as well as the late leader of Gabon, Omar Bongo. Could Joshua be attracting all these through sorceries? When it is realized that many of the white devotees of Joshua’s church who allegedly wanted to take over the church at the pastor’s death were rebuffed, the BBC documentary may thus be viewed from the usual racial lens.
Having said this, many of the pastors/Imams who claimed to live lives of piety have been revealed to be opposites of who they are, at their deaths. An example is Frederick Antony Ravi Kumar Zacharias, an Indian-born Canadian-American Christian evangelical minister. He was the founder of Ravi Zacharias International Ministries (RZIM) and for forty years, was involved in Christian apologetics. At his death however, some women came forward to claim that he sexually abused them. This prompted the hiring of the Miller & Martin law firm by the RZIM to investigate these allegations. At the end of the day, their veracity got confirmed. RZIM eventually underwent a name change and public apology, subsequently excising every material pertaining to Zacharias. In Nigeria, there are famous pastors who are known to be sexual predators, occultists and greedily thirsty for material acquisitions. So what did Joshua do differently?
While religious mesmerism results in the inability of a people to think straight, corruption stagnates a nation. In their amity like the cylindrical edan, they have wrecked incalculable havoc on Nigeria since its founding. Part of this havoc can be attributed to our history and culture which make us easy prey to spiritual enchantment and corruptibility. Smart political charlatans invoke religion to sustain their hold on the political. A whiff of it got manifest last Thursday at the meeting of the Forum of Governors on the platform of APC. Asked what the fate of Betta Edu, suspended Minister of Humanitarian Affairs was, Imo State governor, Hope Uzodinma, urged Nigerians not to pass a verdict of guilt on her yet as “the only perfect being we have observed and noticed is the Almighty God.” Anyone who knows the dalliance between corruption and theology and how politicians often invoke God to entrap the people will understand what effect Uzodinma was struggling to achieve.
By the way, let us give kudos to President Bola Tinubu for suspending Edu and his decision to cut the long-winding chain of convoy in his and other government officials’ entourage. I am sure what did the magic of the convoy reduction was the persistent and unrelenting singeing of the president’s flesh over the disgusting optics of his recent visit to Lagos Island. Muhammadu Buhari ran a government that was dead to such nudges for eight years, retaining such governmental recidivists, in spite of their visibly known crimes. Tinubu should go a step further by throwing every corrupt government official under the bus. The next person to sack is Olubunmi Tunji-Ojo because what is sauce for the goose is sauce for the gander. Edu, many government officials before him and several in this government have luxuriated for too long inside the sewers of over a century-old system of distribution of patrimonial wealth among selves and cronies. The time to break that chain is now.
Dr. Festus Adedayo, a lawyer, columnist and Journalist; writes from Ibadan
Opinion
Doctors’ Strike and the Price of Human Life | By Olusegun Hassan
Published
7 days 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
Opinion
Oyo, Osun Petrol Price War: Why Fair Competition Should Matter
Published
1 week agoon
October 22, 2026By
Mega IconThe decision by some filling stations in Oyo and Osun states to sell petrol at lower prices than their competitors has brought renewed attention to pricing practices in Nigeria’s downstream petroleum sector and, more importantly, to what consumers stand to gain when competition is allowed to work.
Investigations and enquiries into petrol prices in the two states revealed differences in pump prices, with some independent petroleum marketers (IPM) selling Premium Motor Spirit (PMS), popularly known as petrol, for about ₦1,375 per litre, while some competing stations charged about ₦1,385 per litre.
Although the difference is just ₦10 per litre, the savings are meaningful for motorists, commercial transport operators, artisans, traders and other residents who depend on petrol to earn a living.
For a commercial driver buying 40 litres, for instance, the price difference amounts to ₦400. For small businesses that rely on petrol-powered generators, repeated purchases at lower prices could provide some relief amid the rising cost of living. Across thousands of consumers and multiple purchases, modest savings can become a substantial reduction in household and business expenses.
However, findings from the enquiries suggest that some independent marketers who had previously sold petrol at relatively lower prices later adjusted their pump prices to match those of competing stations.
The development has prompted questions about what influences pricing decisions in the two states and whether consumers are being allowed to benefit fully from competition among petroleum marketers.
Information obtained during engagements with some marketers, who spoke on condition of anonymity, also indicated that the leadership of the Independent Petroleum Marketers Association of Nigeria (IPMAN) in the two states had expressed displeasure over the decision by some members to sell petrol below the prices charged by other filling stations.
The circumstances surrounding the reported position of the association’s leadership, however, require clarification from the relevant IPMAN officials. Their response is necessary to establish the facts, understand the basis of the reported concerns and give the association an opportunity to state its position.
THE CASE FOR FAIR COMPETITION
At the heart of the matter is a question that directly affects consumers: should a petroleum marketer who can legitimately sell petrol at a lower price be discouraged from doing so simply because competitors are charging more?
The answer should be guided by evidence, legality and consumer welfare. In a competitive market, businesses generally make pricing decisions based on their operating costs, supply arrangements, margins and commercial objectives. Where a marketer can sustainably offer a lower price while meeting all applicable regulatory, product-quality and safety requirements, consumers should be able to consider that option.
Fair competition is not merely a benefit to individual buyers. It creates pressure on businesses to control costs, improve efficiency and offer better value. A lower price from one marketer can encourage others to review their own costs and pricing decisions, potentially producing wider benefits for customers.
This does not mean that every low-priced offer is automatically sustainable or that marketers should ignore the economic realities of running their businesses. Differences in supply costs, transportation, location and other expenses may legitimately result in different pump prices.
The issue, therefore, is not whether every filling station should sell petrol at the same price. It is whether businesses can compete fairly, transparently and within the law, without undue pressure to abandon commercially viable prices that benefit consumers.
Any intervention that prevents legitimate price competition should be supported by clear evidence and a lawful, consumer-focused justification. Otherwise, the likely result is a narrower range of choices and less pressure on sellers to offer better prices.
THE BURDEN ON ORDINARY RESIDENTS
For many households and small businesses, petrol prices go beyond what appears on a filling station’s price board. Higher fuel costs can increase transportation fares, the cost of moving goods and the expense of running generators and other equipment.
Traders may have to spend more transporting their goods to markets, while commercial drivers face pressure from rising operating costs. Such expenses can eventually be passed on to consumers through higher prices for goods and services.
Against this background, any legitimate opportunity to reduce fuel expenses deserves serious attention.
Allowing genuine competition among petroleum marketers could offer some relief, particularly where consumers have access to reliable information about prices and can choose where to buy their fuel. The ability to compare prices is itself an important part of a functioning market.
At the same time, price differences should be examined in context. A lower pump price alone does not establish wrongdoing by competing stations, just as a higher price does not automatically amount to exploitation. Reliable evidence about supply costs, market conditions and the conduct of the parties concerned is needed to reach a fair conclusion.
The central point remains clear: where lower prices are lawful, sustainable and supported by quality and safety compliance, consumers should not be deprived of the benefit merely because uniformity is more convenient for sellers.
STAKEHOLDERS MUST CLARIFY THE ISSUES
The reported concerns over lower pump prices in Oyo and Osun call for open engagement among IPMAN leadership, independent marketers and other relevant stakeholders.
IPMAN officials in both states should be given the opportunity to explain whether any concerns were raised about members selling petrol below prevailing local prices and, if so, the reasons behind those concerns.
Independent marketers, on their part, should be prepared to explain how they arrive at their pump prices and demonstrate that their pricing practices are commercially sustainable and comply with relevant requirements.
The relevant regulatory authorities also have a role to play in ensuring that petroleum products meet quality and safety standards and that market participants operate within the applicable legal framework. They should also remain alert to any conduct that unlawfully restricts competition or misleads consumers.
No stakeholder should be condemned solely on the basis of an unverified allegation. Equally, concerns that could affect consumers’ access to competitively priced fuel should not be dismissed without proper examination.
A balanced approach requires both scrutiny and restraint: lower prices should be tested against evidence, while attempts to suppress legitimate competition should also face appropriate questions.
CONSUMERS SHOULD NOT BE LEFT OUT
Ultimately, the debate over petrol prices in Oyo and Osun should not become a contest between filling station owners. The interests of consumers must remain central.
Petroleum marketers need a business environment in which they can operate sustainably, recover legitimate costs and earn reasonable returns. Consumers, however, also deserve a marketplace where they can make informed choices and benefit from genuine competition.
If a filling station can lawfully and sustainably sell quality petrol at a lower price, that decision should be assessed on its merits rather than opposed simply because neighbouring stations charge more. Competition should not be treated as a problem merely because it exposes differences in pricing.
The way forward lies in transparency, fair competition and constructive engagement among stakeholders.
For residents struggling with the cost of transportation, food and other necessities, even modest savings matter. Ensuring that legitimate competition is allowed to work could help ease some of that pressure, while proper oversight can protect consumers from unsafe products and unsustainable practices.
The relevant question is whether all parties are prepared to put a fair and transparent marketplace ahead of unnecessary disputes over pricing. Consumers should not be asked to pay more simply to preserve uniformity where lawful competition can deliver better value.
Opinion
Governor Seyi Makinde’s Media Chat: A Hundred And Twenty Minutes Of Trash Talk | By Sola Abegunde
Published
2 weeks agoon
October 13, 2026By
Mega IconI knew that Governor Makinde would provide us with a hundred and twenty minutes of comic relief and at the same time, I knew he is bound to commit unforced errors which would further expose his shenanigans.
The outgoing Governor of Oyo state did not disappoint on both fronts.
Personally, I understand the need for him to have one final valedictory Media Chat.
The atmosphere might be too hot for him to even think of such luxury after the general election in 2027. So, if he’s got the opportunity now, why not take a shot at it?
I must however say that the Governor displayed his insensitivity right from the choice of the Studio the Chat was aired.
Shortly before the Media Chat commenced, I came across a release signed by the Chairman of the Nigeria Union of Journalist, NUJ, BCOS Chapel, Com. Ademola Balogun.
Com. Balogun was full of lamentations concerning the very terrible state of the Oyo state Broadcasting Corporations, BCOS.
He was of the very strong opinion that the BCOS should have meaningful opportunities to cover Government activities.
He also called on Governor Seyi Makinde to empower the BCOS to invest in modern studio, transmitting equipment, digital broadcasting facilities and online platforms.
Com. Ademola spoke extensively about Staff welfare and other issues.
Sadly, while Governor Seyi Makinde has been consistent in empowering a particular Radio station, the Broadcasting Corporations of Oyo state, BCOS has been dying slowly.
Unfortunately, I have no good news for Com. Ademola. His lamentations will definitely fall on stone deaf ears. It is too late for Governor Makinde to change his ways. I just pray that the Governor would not wake up one day and sold off whatever remains of the Corporation.
That is just by the way. Let me address Governor Makinde’s Media Chat for whatever it is worth. The Governor spent a whole two hours venting anger and spreading outright lies and half-truths.
I am surprised that Governor Makinde has not seen any reason for him to have a second thought about his awkward and reckless comments about the Law Profession.
I am saying this because, for the second time, his Deputy was sitting closely beside him and yet, he felt like it was humorous for him to take a dig at Senator Sarafadeen Abiodun Alli, the All Progressives Congress, APC Gubernatorial candidate, regarding his misconceived failure as a Law practitioner.
He repeated the ignorant and reckless comments about Senator Alli, not being a Senior Advocate of Nigeria and for that reason, according to Governor Seyi Makinde, the Oyo South Senator is not an accomplished Legal Practitioner.
He had made that same reckless comments a couple of weeks ago and at that time also, the Deputy Governor was beside him!
The respectable man is an accomplished Lawyer of many years of experience, who had trained a lot of successful Lawyers.
I also wonder, how people like Dr. Nureni Adeniran and Olasunkanmi Olaleye, who are also Lawyers and have been working with Governor Seyi Makinde over the years would feel about those reckless comments coming from their Boss.
If you want to follow Governor Seyi Makinde’s reasoning, if you are a teacher and you did not rise to the status of a School Principal or Head teacher, then, you’re a failure.
If you are a Military Personnel and you didn’t rise to the position of a General, you’re a failure!
Any time I saw the Governor arguing in this regard, I always asked myself if he was actually himself, because, for me, only a drunkard is capable of reasoning in that manner, or, perhaps, some young elements who had taken so much banned substances.
I have carefully analyzed the 120 minutes Media Chat and I saw that Governor Seyi Makinde spent so much time treating two issues.
The first, being his frustration about his perceived betrayal by president Bola Ahmed Tinubu and the second being his failed attempt to rewrite the Constitution of Nigeria regarding the financial autonomy for Local Governments.
The birthday boy tried to work him through the crisis at the Circular Road, but it was obvious that the main reasons behind Governor Makinde’s Media Chat were grounded on his firm beliefs that Tinubu breached certain agreements with him and others in 2023 and his warped opinion about how the Local Governments should operate within our Federation.
Let’s start with Governor Seyi Makinde’s allegations against Tinubu.
According to him, in 2023, an agreement was signed between certain individuals, including himself.
He said there was an agreement that a Government of National Unity would be formed by president Tinubu after he won the presidential election of 2023 and that he and the Governor of Lagos state, Babajide Sanwo-Olu were signatories to that agreement.
According to him, president Tinubu was not a signatory to the agreement but he was informed after the agreement was signed!
He went further to say that on the strength of that agreement, he presented Bimbo Adekambi as a Ministerial nominee because the president had earlier told him that he wanted to appoint the Minister for Budget and Planing from Oyo state.
To his chagrin and disappointment, president Tinubu settled for Bayo Adelabu and asked him to own the nomination of the former Minister for power, a request he claimed he rejected.
He therefore concluded that all the Ministers nominated from the South West are from Bourdilon.
I have carefully analyzed this confession by Governor Seyi Makinde and I have a few questions for him.
Why is it that Governor Seyi Makinde is the only one complaining about a breached agreement?
Why did it take him all these long to come out with this fact?
What was the criteria for the nomination of Bimbo Adekambi? Did he just take a random decision to choose Adekambi without a prior relationship between the two of them or what?
How does Governor Seyi Makinde want to convince any right thinking person that he believed an agreement would be binding on Tinubu on the strength of Governor Sanwo-Olu’s alleged signature?
For me, that doesn’t make any sense, most especially, for an ” accomplished Engr” like Seyi Makinde!
I am surprised that Governor Makinde leaves out what he benefited from the alignment with Tinubu in 2023.
Remove the alignment with Tinubu in 2023, Seyi Makinde was a goner and the fact that he was able to secure a second term in office ought to have been enough for him.
I am also surprised that Governor Makinde didn’t understand that he was advertising his penchant for serial betrayal and greed when he was relating the events that shaped his re-election in 2023.
It was all about him and the decisions he took, not only affected the Peoples Democratic Party, PDP alone, it also affected certain candidates of his party during the first ballot in 2023.
Now, to the issue of Local Government Autonomy.
Governor Seyi Makinde is a very funny individual. He was very clear about his position on Local Government Autonomy in 2023.
His position was that he never even believed in their existence and I was amused when the birthday boy was saying that despite his position on Local Government Autonomy in 2023, he was still able to win in 31 Local Governments, signifying the fact that the people of Oyo state believed Governor Makinde’s explanations.
I am extremely happy that Governor Seyi Makinde has not changed his opinion on how Local Governments should operate within the Federating units.
He is still stuck on the fact that the 33 Local Governments in Oyo state should be appendages to the State Government, even, in spite of the Judgment of the Supreme Court granting them full financial autonomy.
I am shocked that Governor Seyi Makinde could attempt to confuse what happened between the Lagos state Government when Tinubu was Governor of the state and the Federal Government during Obasanjo’s period, with the illegalities he has been perpetuating with the resources 33 Local Governments.
There is a clear distinction between both scenarios.
In the case of Tinubu as Governor of Lagos state, the Lagos state Government created more Local Governments and the Federal Government was of the opinion that the state Government was wrong to have done so.
As a result of this misunderstanding, the Federal Government stopped the monthly allocations for the Local Governments in Lagos state and it led to a Judicial dispute.
In the end, the Supreme Court held that the Local Governments created by the Lagos state Government were incohate, but it faulted the Federal Government for withholding the monthly allocations belonging to the Local Governments in Lagos state.
Lagos state Government thereafter recognized and administered the newly created Local Governments as Local Government Development Areas and many states have since copied the template, including Oyo state.
In the present scenario, the president, through the Attorney general of the Federation approached the Supreme Court and sought to secure full financial autonomy for the 774 Local Governments and the Supreme Court agreed to the request.
I have been asking myself, why is it that Governor Seyi Makinde is having problems with that judgement?
The monthly allocations released to the 33 Local Governments are released against their names.
Is Governor Seyi Makinde saying that it is proper for a Governor to still be the supervisor for the 33 Local Governments?
How does the judgment of the Supreme Court translate to the Federal Government trying to take control of the 774 Local Governments?
Yorubas will always say that a dog can not stand watch over two different buildings. ( Aja kii roro, ko so ojule meji po).
I was also surprised to hear Governor Seyi Makinde talking about the fact that, instead of full financial autonomy for the Local Governments, he preferred to discuss about how the Local Governments could be empowered to survive without monthly allocations from Abuja.
Haba! Governor Makinde!! Gently now.
You are depriving the Local Governments of their entitlements and you except them to thrive. How would that happen?
Why didn’t we start with the state? Can Oyo state survive without monthly allocations?
I think everyone can now see that Bimbo Adekambi as Governor, would never allow the Local Governments to breathe.
On the other hand, Senator Sarafadeen Abiodun Alli has promised to guarantee full financial autonomy for the 33 Local Governments and the implementation of the policy requires no rocket science. All it requires is the will.
There is an existing judgment of the Supreme Court which has outlined the steps to be taken by any willing state Government.
Sarafa Alli only needs to direct relevant stakeholders at the Local Governments to comply with the judgment and that is the end of the matter.
What is so difficult in that, if you are not covetous?
I might have to do this piece in series but I will like to warn the residents of the Circular Road.
You heard Governor Seyi Makinde. He is promising you nothing.
My only problem with him is his attempts to shift the blame of the chaos he orchestrated at the Circular Road on the late Governor Abiola Ajimobi.
He even said that that the Government of Ajimobi defrauded residents of the Circular Road!
Sometimes, people like Governor Seyi Makinde needs no one to enchant them. Their character is an enchantment on itself.
If you’re saying that the Governments of the late Ajimobi defrauded residents of the Circular Road, is Bimbo Adekambi not an integral part of that Government and that is before you begin to ask the Governor for proofs.
I enjoyed Governor Seyi Makinde’s valedictory Media Chat, while looking forward to the new era awaiting him next year.
My father used to tell us that the mouth of the liar does not ooze blood. ( Enu opuro kii seje).
By the way, I saw that Governor Seyi Makinde never mentioned anything about the report of the Judicial Commission of Inquiry into the abduction of Teachers and Pupils of Yawota and Esinele communities of Oriire Local Government.
How far now?
Sola Abegunde.
MEGAICON TV
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