Opinion
Sofiat’s murder and our booming human body parts market
Published
4 years agoon
With the shock, anger, and general revulsion that followed the gruesome killing of 20-year-old Sofiat Kehinde, allegedly perpetrated by her boyfriend and three of his accomplices in Oke-Aregba, Itoko-Tuntun, Idi-Ape in Abeokuta, Ogun state on January 29, 2022, an end ought to have naturally come to our naivety about the pestilence that ritual killings for money has become among us. Or oughtn’t it?
Only yesterday, in the same Abeokuta, in an area called Leme, 43-year-old Kehinde Oladimeji and his wife, Adejumoke Raji, were arrested by men of the Ogun state police command for being in possession of fresh human breasts, hands, and other parts kept in a bucket. In 1996, Owerri, the capital of Imo state, almost exploded when one Innocent Ekeanyanwu was arrested with the head of a young boy called Ikechukwu Okonkwo. Police investigators later found the buried torso of Ikechukwu in the premises of Otokoto Hotel, which was owned by one Chief Duru. This sparked violence in the city, leading to unprecedented burning of properties of suspected patrons of ritual killings. The leader of the syndicate was later arraigned for murder and in February 2003, sentenced to death by hanging.
The belief in human rituals for money, which modernity has not succeeded in killing, is as old as Africa and is still prevalent today in many parts of the continent. Secret societies and their killings were dominant in pre and post-colonial Africa. In 1945 for example, one Amos Oshinowo Shopitan wrote to a senior British official about his two-year-old son who had been kidnapped and used for the “dreadful practice of stealing human beings for either secret immolation or juju making”. In 1946, a total of 161 persons were recorded by the colonial government as having been killed for rituals in the Ibibio area in the present-day Akwa Ibom state. In 1947, a United States consul reported that he had recorded 88 proven and 96 suspected cases of ritual murders in the same Ibibio area.
In virtually all parts of Africa, albino-hunting is a pastime. This species of nature’s creation with defects in skin pigmentation is a sought-after delicacy for rituals for money. Given so many names which range from Igbo’s onye aghali – one with strange white colour; Yoruba’s eni osa (persons of the gods) and zeru zeru – ghost – in Tanzania, so many myths of supernatural powers are woven round albinos.
Today, irrespective of supersonic advancements in technology and diverse ways of making billions through taking advantage of modernity, there are pandemic beliefs in many parts of Africa, which have grown so luscious, that the body parts of albino bring wealth, power, or sexual victory. For instance, in many parts of Southern Africa, it is believed that a sexual romp with a lady with albinism gives an instant cure for HIV and AIDS. Albino victims have their body parts sold for thousands of dollars to Sangomas or witch doctors. In 2016, the Office of the UN high commissioner for human rights (OHCHR) had announced that albino hunters sold a whole albino corpse for up to $75,000, while their arm or leg fetched as princely a sum as $2,000.
In Malawi, authorities announced that, between January and May 2016, six albinos, who included a 17-year-old Davis Fletcher Machinjiri, killed while he went to watch a soccer match, had been discovered. Amnesty International, quoting the Malawian authorities, gave an account of how Machinjiri was killed thus: “About four men trafficked him to Mozambique and killed him. The men chopped off both his arms and legs and removed his bones. Then they buried the rest of his body in a shallow grave”. It looks as grotesque as the killing of Sofiat.
Tanzania has its own share of this barbarism. About 75 albinos were reported to have been murdered between 2000 and 2016. Ikponwosa Ero, a person with albinism, in an interview, had said that albinos in Africa are endangered species and their situation, “a tragedy”, maintaining that the 7,000 to 10,000 albinos in Malawi and thousands of others in Tanzania, Mozambique, and other countries were “at the risk of extinction if nothing is done.”
One other hot cake for rank-minded human parts ritualism in Africa is hunchbacks. In 2011, one Ifeoma Angela Igwe was reported to have been kidnapped from her house, beheaded at a bush path, and butchered. Her hunch, which is believed to contain some mercuric magical power that curates wealth, was also severed off her back. In another instance, one Adeoye Dowo, a 22-year old, was lured into the bush by his girlfriend in Ago Alaye, a village in Odigbo local government of Ondo state, strangled by three men and his hump decapitated. So also was one Taibatu Oseni, a lady of similar age, murdered by her assailants and her hunch removed.
The murder of Sofiat was particularly grotesque. It must have alerted both government and the governed that our society had gone past the stages of pretenses and innocence. Her abductors, four teenage suspects of between 18 and 20 years, had allegedly killed her, severed off her head, and burnt it almost into ashes in a mud pot, with her remains already packaged in a sack to be disposed of by the time they were arrested.
For us as a people, I intend to argue in this piece, we are just crying over spilled milk, and like a knock-kneed, we have refused to look at the foundation of our current problem of ritual killings. Our case is analogous to that of the proverbial bush rat which was complicit in its own calamity. While assailants were digging his hole, the bush rat refused to raise alarm and when he was arrested, roasted in the hot furnace, he raises his hands up above the head to raise alarm, which Yoruba express as, “Okete gbagbe ibosi, o de’gba alate, o ka’wo le’ri“. There is no denying the fact that we are a people who believe in achieving material successes through harnessing mystical powers. What those four teenage boys who killed Sofiat did was go on a long shuttle into their African roots to borrow a leaf from our barbaric past.
From creation, in the search for explanations to the physical and earthly things whose order and happenings are beyond their comprehension, Africans created a counterpoise for physical objects in the spiritual. To them, nothing happens in the physical without a corresponding occurrence in the spiritual. In this anthropomorphic belief, gods are behind the order of the universe and look over the affairs of men. That was why gods like Obatala,
Sango, Ogun, Amadioha, and the Arochukwu deities were created in Africans’ own image, unseen but with believed awesome powers that superintend over the affairs of man. The deities were worshipped with various objects. Stephen Ellis, British historian, Africanist, human rights activist, and author of the famous book, ‘This Present Crime: A History of Nigeria’s Organized Crime’, said: “Nigerians, then and now, maintain a dialogue with the invisible realm, in effect trying to shape their own well-being through a process of negotiation with the spirit world”.
One of such gods in West Africa is the Olokun. Olokun is an androgynous god or orisha, which means that it could be a man or a woman, depending on the people who worship it. The belief of Olokun worshippers is that it is the parent of Aje, the orisha that is in charge of great wealth and whose residence is at the bottom of the ocean. Olokun’s reputation as the ruler of bodies of water is legendary. It is also revered as the sole god with authority over water deities. It is said to possess the ability to give man great wealth, health, and prosperity. To maintain communication with the Olokun, a regime of murders by ordeal or ordeal by innocence was perpetrated. Human sacrifices to the gods were required and, added to the slavery experience – where man sold his fellow man for mirrors and liquor – the heart of the African became as hard and scarred as the tortoise’s carapace.
In 1912, the British governor-general, Lord Lugard, in a letter to his wife, Flora Shaw, said he had just dealt with a file that contained 744 murders by ordeal. Ordeal by innocence is a very severe or trying experience that was prevalent in pre-colonial Africa. It was a method of trial where the guilt or innocence of an accused person got determined by first subjecting them to a tedious physical danger. One of the methods used in ordeal by innocence was to singe the victim’s flesh with fire or throw them inside hot water and whatever fate the victim suffers then becomes an indication of divine judgment on them.
As far back as the early 20th century, Nigerians’ renown for seeking material successes through mystical powers had gained the attention of British colonial power. J. K. Macgregor, headmaster of the famous Calabar-based missionary school, Hope Waddell Institute, which Nnamdi Azikiwe attended, had detected over a hundred mails from abroad in the hands of his pupils. Writers of the letters promised the pupils, in the words of Ellis, “quack medicines and quack methods of treating diseases… magical works and letters from various societies that professed to give esoteric teachings that were sure to bring successes and happiness”. Those letters came from America, England, and India. Macgregor was so bothered that in 1935, he wrote the governor-general about it.
Africans, Nigerians saw the intervention of colonial Britain in their social and political affairs, especially its frown at barbaric killings and turning of the human body into commodity or money, as meddlesome interloping. British colonial government, which saw itself on evangelism to civilize Africa, frowned at such barbaric acts of human sacrifice for money. To it, such practices were repugnant to natural justice. This however did not deter the practice. Only God knows the number of young boys and girls whose blood were spilled from pre and immediate post-colonial Africa, on the altar of claims of wealth-seeking, health-seeking, and purification of lands with human blood. Sweets, chewing gums, nuts, Akara balls, and other fascinating things were used to truncate the destinies of hundreds of children, ostensibly with the aim of increasing the wealth and well-being of their patrons.
It will appear that having been smoked out by the EFCC and with a greater general awareness of their nefarious activities, which has made their preys be on the alert, the market of scam that the Yahoo Yahoo boys engage in has been grossly affected. Thus, the human ritual market seems the next sought-after.
Unless we want to deceive ourselves, those four headhunter boys who murdered Sofiat in Abeokuta, the hunchback hunters, the albino scavengers of Tanzania mirror who we are as Africans. Centuries of preaching on the sacredness of the human body and the visible monumental strides of technology have not succeeded in impeaching our ancient beliefs in spiritualism and metaphysics and their manifestations in ancient primitivism and barbarism. We attribute great mystical powers to money, right from the beginning when cowries and iron bars became the means of exchange. Money today is more valuable in our estimation than human life and we go to every length to have it. For us in Africa, money is not Mammon; it is life.
Immortal Bob Marley counseled – many more will have to suffer – as we enter the election season preparatory to the 2023 elections, many will be used for sacrifices to get to offices by politicians. It is in sync with us. In the first republic, the three regional political parties were built around secret societies. Ogboni society, which wielded enormous powers before the colonial incursion, was consequential in political decisions. J. Y Peel, in his ‘Religious Encounter and the Making of the Yoruba’ (2000) had noted that Yoruba use human beings, especially strangers, as sacrifices, at funerals for important people. Mortuary killings have been very prevalent since ancient days. In 1847, when Basorun Oluyole of Ibadan died, 70 people were killed to act as his consorts in the hereafter.
Today, there is a rat race to embrace Olokun, the sea goddess of money. It is worsened by the fact that governments have abdicated their social responsibilities and everybody is running a race for self-sustenance and personal survival over the harsh and inclement social weather. In homes, parents and their children build grooves where money is sacralized daily. Our social situation is aggravated by the fact that law and order have taken a sabbatical from governance in Nigeria.
Those days, if you didn’t have money but had character, you were given pride of place in society. Today, character without money is dead. The get-rich race has become pandemic. Politicians, governments, and Nigerian leaders, in general, are patrons of this social order. It began first with the godification of money and then, a huge war waged on the merit system. Uneducated and unskilled hooligans are suddenly made rich by the system, simply because they are anvils in the hands of politicians. Flaunting of ill-gotten wealth plays a major role in polluting the subconscious of the youth.
There is this reasoning which has infected the thought process of society that education is drab and unrewarding, thus pushing children from the path of their future redemption. The church has also helped fester this mindset with the pride of place it gives to money and wealth. General overseers live in magnificent, superfluous, and stupendous wealth gotten from subverting the minds of congregants through religious scams. They openly and unabashedly call for billion naira donations to church and bother less to crosscheck sources of wealthy donors. This cancer has eaten so deep that today, parents help their children to pad up scamming ventures. They take them for spiritual fortification in shrines of pastors, diviners, and marabouts.
It will be naïve, unrealistic, and wrong to say that rituals of human body parts for money are ineffective. Or that the metaphysics of human sacrifice does not have an effective science to it. As Africans, we cannot deny metaphysics like Austrian philosopher, Ludwig Wittgenstein, who called it nonsensical. A dark practice like this which has endured for centuries cannot be waved aside that peremptorily. Or else we are saying that our forefathers, reputed with those inventions that still subsist till today, were ignoramuses. They were not. Human rituals are a fact of existence with their own grotesque science known only to the practitioners.
However, a time has come for Africa to join the rest of the world to do away with the crudity, barbarity, and primitivity of human rituals. Governments should first make life livable for their people so that human beings can return to their love for themselves and put money in its secondary place in the scheme of things. Today, the extreme poverty afflicting the populace has turned them into beasts who pawn themselves for cash. It is why human rituals for money have quadrupled what they were pre and in the immediate post-colony. Second, the government must consciously de-radicalize money and its effects, and flaunting of wealth should attract sanctions.
Social studies lessons of pre and post-independence must be exhumed. They were learned by rote and taught to pupils from creche, an example being the Yoruba J. F. Odunjo’s Alawiye series, which taught the values of work, condemned get-rich-quick syndrome, and pronounced damnation for indolence. Money must and can never be the only source of happiness and respect in any sane society. We must push it down from its unearned and undeserved first position in our affairs and push up values that sustain a people. These precepts must be read, memorized, and recited like verses of our Bible and Quran. Only then can we stop the pernicious harvest of our children in their prime, in the hands of flesh-hunters for money.
Dr. Festus Adedayo, a journalist, lawyer and columnist writes from Ibadan, Oyo state.
You may like
Opinion
The Silent Thief in Nigeria’s Petrol Stations | By Solomon Oroge
Published
2 weeks agoon
June 17, 2026• How systemic fraud is draining billions, weakening businesses and threatening the future of the downstream petroleum sector
The Nigerian petroleum retail industry remains one of the most important drivers of economic activity in the country. Every day, millions of litres of petrol, diesel and other petroleum products are sold through thousands of filling stations spread across cities, towns and rural communities.
To many Nigerians, a filling station is simply a place where vehicles are refuelled. To investors and operators, however, it is a complex business environment involving inventory management, transportation logistics, cash handling, procurement processes, technology systems and human resources. When properly managed, petrol retailing can be highly profitable. When poorly controlled, it can become a breeding ground for one of the most dangerous threats to business sustainability – systemic fraud.
Unlike isolated incidents of theft or misconduct, systemic fraud is far more sophisticated and destructive. It is not the work of a single dishonest employee acting alone. Rather, it is a pattern of fraudulent activities that gradually becomes embedded within an organisation’s operational processes and culture. Over time, such practices become normalised, tolerated and, in some cases, deliberately protected by those who benefit from them.
This is what makes systemic fraud particularly dangerous. It often operates quietly beneath the surface while management remains focused on sales growth, market expansion and operational targets. By the time the full extent of the problem becomes apparent, substantial damage may already have been done.
Across Nigeria’s downstream petroleum sector, systemic fraud continues to drain significant resources from businesses every year. Revenue leakages occur through fuel diversion, stock manipulation, sales suppression, procurement abuses, payroll fraud, inventory theft and cash skimming. In many organisations, these activities take place daily, gradually eroding profitability and shareholder value.
One of the most common schemes is fuel diversion during transportation. Products that leave depots in approved quantities may arrive at their destinations with unexplained shortages. Sometimes these losses are disguised as operational variances or transportation-related discrepancies. In reality, they may be the result of organised siphoning carried out during transit.
Another common practice involves pump calibration manipulation. In such situations, customers unknowingly receive less fuel than the quantity displayed on the dispensing pump. While the discrepancy may appear insignificant on a single transaction, the cumulative financial impact can be enormous when repeated hundreds of times daily across multiple stations.
Tank dip manipulation represents another major challenge. Deliberate alteration of stock measurements allows losses to be concealed, making it difficult for management to accurately determine actual inventory positions. Similarly, sales suppression occurs when transactions are intentionally omitted from official records, creating opportunities for revenue diversion and cash theft.
Procurement fraud, inflated maintenance costs, ghost workers on payrolls, fictitious vendors and collusion between employees and suppliers have also become recurring concerns within many petroleum retail operations.
The unfortunate reality is that systemic fraud thrives where governance is weak, accountability is limited and internal controls are either poorly designed or inadequately enforced. High daily cash transactions, large fuel inventories, multiple operating locations and limited real-time supervision further increase exposure to fraud risks.
The warning signs are often visible long before losses become catastrophic.
Persistent cash shortages, unexplained stock variances, delayed banking, repeated customer complaints, inflated procurement costs and declining profitability despite rising sales should immediately attract management attention. Likewise, employees who resist transfers, refuse annual leave, display unusual secrecy or maintain lifestyles far above their legitimate income levels may warrant closer scrutiny.
Many organisations make the mistake of assessing fraud only from the perspective of direct financial losses.
However, the true cost extends much further.
Systemic fraud distorts management information and weakens decision-making. It undermines operational efficiency, damages corporate reputation, attracts regulatory sanctions and erodes customer confidence. Investors become wary, employees lose morale and businesses struggle to achieve sustainable growth.
Perhaps most damaging is the fact that fraud weakens trust—the single most important asset any organisation possesses. Once trust is compromised, rebuilding it becomes both difficult and expensive.
Addressing this challenge requires a shift from fraud detection to fraud prevention.
The most successful organisations understand that preventing fraud is significantly less costly than investigating fraud after it has occurred. Prevention begins with strong corporate governance, ethical leadership and a clear commitment to accountability at every level of the organisation.
Technology has also become an indispensable ally in the fight against fraud.
Automated tank monitoring systems, CCTV surveillance, GPS tanker tracking, integrated enterprise resource planning systems and data analytics tools provide organisations with greater visibility over operational activities and help identify unusual patterns before they escalate into major losses.
Yet technology alone cannot solve the problem.
Organisations must also invest in people, processes and culture. Employees should receive regular ethics training.
Whistleblower mechanisms must be strengthened and protected.
Responsibilities should be properly segregated and surprise verification exercises should become part of routine operational oversight.
In this regard, Internal Audit has a strategic role to play.
Modern Internal Audit functions must evolve beyond traditional compliance checks and become proactive partners in fraud risk management. Through fraud risk assessments, data analytics, control testing, fraud mapping and unannounced verification exercises, Internal Audit can provide independent assurance that critical controls are operating effectively and that emerging fraud risks are identified before they become crises.
To strengthen organisational resilience against systemic fraud, the Sedabuk Fraud Risk Management Model (SFRMM) was developed as a practical framework for fraud prevention, detection, investigation and sustainable risk management within petroleum retail operations.
The model is built around seven strategic pillars: Surveillance, Fraud Risk Assessment, Robust Internal Controls, Monitoring and Data Analytics, Management Accountability, Detection and Investigation, and Ethical Culture and Employee Engagement. Together, these pillars create a continuous cycle of identifying risks, implementing controls, monitoring activities, detecting anomalies, conducting investigations and driving continuous improvement.
The message for operators in Nigeria’s downstream petroleum sector is simple but urgent: the greatest threat to profitability may not be competition, inflation or market volatility. It may well be the silent leakage of resources occurring within their own operations.
As the industry continues to evolve under ongoing reforms and changing regulatory expectations, organisations must recognise that sustainable profitability is achieved not merely by increasing sales but by protecting every litre of fuel, every naira of revenue, every operational process and every stakeholder’s trust.
Companies that embrace ethical leadership, strong governance, proactive Internal Audit, technology-enabled monitoring and a zero-tolerance culture towards fraud will not only reduce losses but also strengthen stakeholder confidence, improve operational efficiency and position themselves for long-term success.
Dr. Solomon Oroge, PhD, is an accomplished professional in Internal Audit, Risk Management, Corporate Governance, Compliance and Fraud Risk Management with extensive experience in Nigeria’s downstream petroleum industry.
He is the developer of the Sedabuk Fraud Risk Management Model (SFRMM), a proprietary framework designed to help petroleum retail organisations proactively identify, prevent, detect and manage systemic fraud risks.
Oroge can be reached via the following contact details: saoprofessional@gmail.com or +234 806 512 6192.
Opinion
State Police, Local Government Autonomy: Answers to Nigeria’s Lingering Questions | By Titilope Gbadamosi
Published
2 weeks agoon
June 12, 2026Almost every democratically elected administration in Nigeria has had to grapple with pockets of insecurity in one form or another. Nigerians have watched uprisings metamorphose into banditry and terrorism, as though every administration had its own uniquely tailored brand of insecurity, defined by the modus operandi of these vicious elements.
The faces change, the methods change, but the burden on whoever occupies the highest office in the land has remained heavy and constant.
Just two administrations ago, during President Goodluck Jonathan’s tenure, we witnessed the horror of the abduction of the Chibok girls and explosives going off in public spaces in Abuja, the nation’s capital. Every well meaning Nigerian was worried, and nowhere felt truly safe. The President’s seat was not the most desirable at the time, and it was clearly a difficult job.
President Muhammadu Buhari’s administration had its own share, mostly in the form of clashes between farmers and herders, driven by grazing routes lost to farming, droughts pushing herders toward greener pastures, and old accommodations between communities slowly breaking down.
I recall quite vividly, while serving as Special Assistant to the former Governor of Oyo State, the late Senator Abiola Ajimobi, joining the head of our team in several peace talks with farmers, traditional rulers, and the Hausa and Fulani community in the state. One lesson from those rooms has stayed with me ever since. The people who understood the grievances, the terrain, and the actors were all local, yet the command of security sat far away in Abuja. That gap is the question every administration has struggled to answer.
Today, President Bola Ahmed Tinubu is in charge, and Nigerians who are students of history watched to see what shape insecurity would take and, more importantly, what this President would do differently. In recent development, the country received an answer that previous decades only debated.
On June 11, following the President’s formal request to the National Assembly to restructure our security architecture, the House of Representatives passed the constitutional amendment to establish state police, with 289 members voting in support and barely a voice against, while the Senate works to complete passage before year end. Today June 12th,2026, in his Democracy Day address, the President spoke plainly: the insecurity we face is partly the product of collapsed grassroots governance, and his administration remains committed to financial autonomy for our 774 local government councils. There it is, a two pronged solution: state police and true local government autonomy.
The first prong closes the gap I saw in those Oyo State peace talks. The amendment to Section 214 of the Constitution creates a dual policing structure under which each state may establish its own force. Security decisions will now be taken by those who know the terrain, the actors, and the grievances at first hand.
To his credit, the President did not merely champion the idea; he asked the National Assembly to institute controls to prevent abuses, the mark of a leader interested in a reform that endures rather than one that backfires. All of this rides on the largest security investment in our history, a 5.41 trillion naira commitment in the 2026 budget and over 50,000 new police officers approved for recruitment.
The second prong puts resources where the new responsibility will live. Since the Supreme Court ruled in July 2024 that federation allocations belonging to local governments must reach them directly, monthly allocations to the 774 councils have grown from roughly 387 billion naira in March 2025 to nearly 530 billion naira by September 2025. The money has never been the problem; control of it was. By pressing autonomy to its conclusion, this administration is returning both funds and accountability to the communities where insecurity actually begins, so that the grassroots governance whose collapse the President identified can finally be rebuilt.
So who wins in all of these? Nigerians win, because security decisions and development funds will finally live where the people live. Governors win the powers they have long demanded, and with them the responsibility they can no longer pass to Abuja. And the country wins a President willing to attempt what others only discussed. The President reminded us on Democracy Day that Nigerians bend and bleed but do not break. With these two reforms, we may finally stop having to prove it so often.
Dr. Titilope Gbadamosi is the Special Assistant on Youth Initiatives (Monitoring and Delivery) to President Bola Ahmed Tinubu.
Opinion
Nigeria’s Insecurity: Why the System Rewards Reaction, Not Prevention
Published
3 weeks agoon
June 6, 2026The most foolish person in a burning house is not the one who cannot find the exit. It is the one who knew the house would burn, watched it happen, and only ran when the ceiling collapsed. That is Nigeria’s governance posture toward insecurity—a pattern so consistent that it has become normalized.
“Ikú tó pa ojúgbà ẹni, òwe ló fi pa. (The death that kills your neighbour is a proverb directed at you).
The bandits did not simply arrive. They sent warnings ahead of them through a trail of violence that crossed state lines and appeared in every massacre headline we filed away as someone else’s problem.
When Insecurity Was Still “Someone Else’s Problem”
When the North was burning and the Middle Belt bleeding, the South West treated it as distant noise. Kwara became the first warning sign—the bridge between North and South—slowly slipping under the shadow of insurgency. The question every serious observer should have asked was simple: what happens when it crosses the border?
South West governors issued statements—careful, brief, and reactive. None moved with the urgency the threat demanded. Before long, violence arrived at our doorstep: herder brutality in Oke-Ogun, attacks in Oyo and Ekiti, kidnappings along the Ibadan–Ijebu-Ode expressway, and forest camps emerging in Ondo.
The warning signs had matured into reality, yet we were still searching for an exit strategy that should have been built years earlier.
The Problem: We Only Count the Dead
In safety performance management, there is a critical distinction between lagging indicators—outcomes after failure (deaths, destruction, losses)—and leading indicators, which measure prevention before failure occurs.
Aviation, oil and gas, and other high-risk industries understand this clearly: a system that obsesses over lagging indicators will always arrive after the accident.
Nigeria’s security governance is built almost entirely on lagging indicators. We count attacks after they happen. We rebuild after a collapse. We mourn after preventable deaths.
We rarely ask:
How many attacks were prevented this quarter?
How many threats were neutralized before execution?
How many cells were dismantled at the planning stage?
We do not know the answers—because we are not measuring them. The system was never designed to prevent. It was designed to respond: loudly, visibly, expensively, and always too late.
Another Base. The Same Question Nobody Asks
The presidency is reportedly considering a military base in Oriire Local Government Area of Oyo state. It is a familiar pattern: a major security incident, public outrage, and an institutional response designed to signal seriousness.
But the critical question remains unanswered: what has been the leading-indicator performance of existing bases?
How have long-standing military formations in places like Jos, Benue, and Zamfara—some active for over two decades—actually shifted the security outcome?
A military base without actionable intelligence is a stationary slaughter ground for soldiers. It does not prevent attacks; it often becomes a reactive outpost in a repeating cycle: attack, deployment, statement, investigation, and then silence—while underlying threat networks remain intact.
The Incentive Structure Behind the Chaos
The deeper issue is not the capability of security forces. It is the incentive structure of the system.
When leadership is judged only by incidents that have already occurred, governance shifts from prevention to performance management of failure. The objective becomes managing optics, not reducing probability.
Nigeria’s security budget has grown significantly over the past decade, yet insecurity has worsened. Kidnappings have become more brazen. Why? Because funding is justified by the persistence of the crisis, not its resolution.
If the problem is solved, what justifies the next budget cycle?
For years, decentralization has been proposed as the structural reform that could change the system—but it remains trapped in political rhetoric. Why? Because decentralization disperses power, and power in Nigeria’s political economy is not dispersed. It is concentrated.
Sixteen Days. Full Stop.
Forty-six children and teachers were kidnapped in Oriire. It reportedly took sixteen days for the presidency to authorize a specialized rescue framework.
Sixteen days before the Commander-in-Chief treated the abduction of forty-six human beings as a crisis requiring formal executive activation.
But responsibility in moments like this is not singular.
The Oyo State Governor, by constitutional convention regarded as the Chief Security Officer of the state and a recipient of security votes, also occupies a central coordinating role in the security architecture of the state. Within a crisis of this scale, expectations of rapid intergovernmental coordination, visible command urgency, and sustained pressure on federal response mechanisms are not optional, hey are inherent to the office.
Yet, the response cycle, from abduction to high-level coordinated action and physical engagement with affected communities, unfolded at a pace that raised legitimate public concern about the speed and intensity of institutional reaction.
By the time visible field visits and coordinated engagements occurred, the delay had already become part of the public record of the crisis itself—shaping perception as much as the incident shaped fear on the ground.
In a functional security system, crisis response is measured in hours, not days. Not for symbolism, but because time directly affects outcomes: every passing hour in an active kidnapping reduces the probability of safe recovery and increases the leverage of perpetrators.
Sixteen days, therefore, is not merely a lapse in timing. It reflects a deeper structural problem—where urgency is often declared after pressure builds, rather than operationalized when intelligence first breaks.
And in that gap between incident and action, citizens are left to absorb the consequences of delayed coordination across all tiers of authority.
The Verdict
Nigeria does not primarily need more military bases. It needs a new security measurement architecture—one that prioritizes intelligence conversion rates, early-warning response times, and pre-emptive disruption metrics over post-incident operations.
Every threat must be treated as time-sensitive, where minutes and hours determine outcomes—not weeks and statements.
Most importantly, citizens must shift the accountability question:
Not only “why did the attack happen?”
But “why was it not prevented?”
Nigeria’s security challenge is ultimately a leadership and systems failure—an institutional preference for reaction over prevention, because prevention is politically invisible.
You cannot hold a press conference about the attack that never happened.
Until this reality is named and confronted with precision, the cycle will continue.
Advertisement
Entertainment
Nigeria must be a place where children can dream without fear — Sean Dampte
Adekunle Gold, Simi welcome twins
Ayefele drops new album, Reflections
Reggae Legend, Jimmy Cliff, Dies At 81
Photos: Davido blows $3.7m on lavish Miami white wedding for Chioma
FAAN probes K1 for spilling alcohol on airport officer during boarding
MegaIcon Magazine Facebook Page
MEGAICON TV
Advertisement
Trending
-
News1 week agoKola Oyewo’s family to Adeleke, Ooni, Atiku: Your condolences are our pillar of strength
-
News1 week agoGovs Back State Police, Power Reform, Nutrition Drive, World Bank Partnership
-
Crime & Court1 week agoCourt Jails Bandit Kingpin’s Mother, Sister 40 Years for Terrorism Support
-
News1 week agoIGP appoints Iniedu Force spokesman, replaces Placid