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The hell awaiting Davido and Asisat Oshoala

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When Pakistani medical student, Salman Ahmad, stood up to twiddle his guitar, to the delight of all, at a student talent show event in a Lahore hotel in 1980, he was oblivious of the raging silent war between religion, music and sports. As he sang, a Pakistani fanatic dashed to the stage, snatched Ahmad’s Gibson Les Paul guitar from around his neck and smashed it into smithereens. Nothing happened. The fanatic could not understand Ahmad’s temerity of playing rock music or music in general which Arabs potentates of the Islamic religion once referred to as “a prompting of the Devil” and an affront on Islam. As if leaving frying pan for fire, Ahmad recoiled off music to his other passion of playing cricket. He got it to the highest octave, even playing alongside Imran Khan, Pakistani cricket World Cup player.

Not satisfied with himself, Ahmad made a momentary return to the “prompting of the Devil” on a cricket tour of Bangladesh. He then began to combine classic rock and blues, mixing them with the mystical music and poetry of Islamic Sufism, to form a blend of what he called “Sufi rock”. Under threats from the military regime of General Muhammad Zia-ul-Haq, Ahmad went underground. To Islamists, Zia-ul-Haq got praises for his “de-secularization efforts and stern opposition to Western culture.” To the world out there however, Zia-ul-Haq was authoritarian, especially in his press censorship, religious intolerance and weakening of Pakistani democracy. Upon his death, Ahmad became a celebrated rock star and his songs, a representation of a progressive Pakistan. As he wrote in his biography, Rock and Roll Jihad, it became a life struggle for him to get music positioned as an integral and crucial part of Islam.

Popular American-Nigerian singer, David Adeleke, last week had a brush with his own Pakistani fanatics as he courted the intolerance of Muslim youths. For his temerity at sharing his musical video, Jaye lo on his social media handles, the penalty was a quaint colouring of the social media with hate against his person and music. A Muslim group even set his posters ablaze as a representation of their anger. Davido had misrepresented Islam as the preoccupation of sybarites, they alleged. The Jaye Lo video had backup singers dressed as Muslim faithful, in white flowing apparel and cap. All of a sudden, the group transmuted into hip-hop music dancers. Davido himself sat on a building that looked like the roof of a mosque, complete with a loudspeaker, like a muezzin. The video immediately sparked outrage and divided opinions. How dare Davido drag the holy religion into such typecast of a mundane, pleasure-seeking, dancing groove? By such representation, Davido had painted pagan image of Islam and mis-situated the religion in an imagery of carnal engagement.

The same week, at the Brisbane Stadium in Australia, while Nigerians momentarily forgot the harrowing pain inflicted on them by their new rulers and were wrapped up in celebration of the country’s win in the women World Cup football event, the “prompting of the Devil” debate returned at full throttle. Apparently overtly animated by her 72nd minute maverick shot that netted a third goal for Nigeria against Australia, Super Falcons’ Asisat Oshoala pulled off her shirt, leaving almost her lingerie.

The Oshoala celebratory pull of shirt has since provoked a huge hoopla. Social media went abuzz with back-and-forth conversations wrapped round the act. Photos of Oshoala, a Muslim, praying and wrapped up in the Islamic Hijab, sprung up. She was not only exposed to sexualizing diatribes, Muslims weaponized religion to cast her in the mould of an infidel.

From the time of the earliest theology, theologians of all religions have had dissenting opinions about music. Questions asked are, what is music’s place in religious rituals? Is music beneficial to the soul? Does it encroach on the boundary of morals? Is the problem strictly with some musical instruments? The bata, for instance, an ancient drum associated with the liturgy of traditional religious worship, is frowned at in some churches till date. What occasions and times should particular music be played? Are some genders morally and spiritually unsuitable for some music? And in sports, which require terse dressing to ensure easy movement of concerned sport persons, should female gender sport adherents be part of it and if they are, should they too be tersely clad like their male counterparts?

When traditional African Yoruba music genres of Sakara, Apala, Fuji and Waka began to emerge in the early 18th century, they faced strict censure from their listening audience. Most of them had mutated from the Islamic liturgical practice of Ajisari music used to wake Islamic faithful during the fasting period. Though mostly in the form of praise songs and engendered by traditional Yoruba instruments like the solemn-sounding goje violin and a tambourine-like small, round sakara drum hit with a stick, as well as agidigbo, the music’s Arabic ancestry manifested in its traditional percussion instruments which were very implicit. Abibu Oluwa, who pioneered Sakara in the 1930s; Jibowu Barrister of Fuji, Haruna Ishola of Apala and all who came immediately after them faced critics who claimed that they were polluting the Islamic faith with their songs. This necessitated a defence made into a track in an early musical career song of Ayinla Omowura. Alcohol and not music pollutes Islam because even Arabs who lived in Mecca, Ayinla sang, are involved in music. He sang: Ara Mon…Ara Monka ns’esin/Ilu o b’esin je o, oti ma lo b’esin je…

While in 2003 or 2004, a minor city in Sweden was faced with the row of a woman who got converted to Islam but decided to engage in a legal battle to get her 7-year-old son exempted from music instruction in school, Islam wasn’t the sole attacker of music. American pop musician, Marvin Gaye’s death revealed this. He had had bitter childhood rancour with his father. However, on April 1, 1984, his Christian Minister and strict disciplinarian father committed filicide by shooting him twice in the heart at their Western Heights neighbourhood house in Los Angeles, California. Gay Snr. highly disapproved of his son’s “sexual ambiguity”, with widespread rumour that the hip-hop musician was a homosexual. Gaye was also a user of hard drugs and had gone paranoid and suicidal before he met his untimely death at the age of 45. Indeed, traces of cocaine were found in a later autopsy conducted on his corpse. The older Gay highly excoriated Gaye’s career in music and was more resentful that Gaye was closer to his mother Alberta, especially when the musician became the breadwinner for the family. Marvin’s highly successful but sexually explicit Sexual Healing track, from the album, Midnight Love further put a wedge between father and son. How could the son of a Minister sing such song?

Over centuries, Islamic scholars have debated the propriety of music to the religion. Islamic scholars, in the Hadith collections of the late 8th and early 9th centuries, said that even Muhammed was ambivalent about music, shunning and embracing it as inherently haram or as halal. Islamic scholars who preach tolerant views on music say that even in the Qur’an, the prophet never gave a clear statement on music whenever he described social life or gave advice on morals. In a particular Hadith, Muhammed was said to have encouraged songs at weddings, though also prophesying that, at the end of time, music would become one of the signs of moral chaos. Ibn ‘Abd Rabbihi (d. 940) while discussing music in Kitab al-‘iqd al-farid (The Book of the Unique Necklace), which is regarded as one of the oldest surviving texts in Islam, had been quoted to have said: “And sometimes one apprehends the blessings of this world and the next through beautiful melodies. And a proof of that is that they induce generosities of character in performing kindness, and observing family ties, and defending one’s honour, and overlooking faults. And sometimes man will weep over his sins through them, and the heart will be softened from its hardness, and man will remember the joys of the Kingdom [of Heaven], and image it in his mind.” Umayyad Caliph ibn Walid (d. 744) renowned for his asceticism, was quoted to have said, on the reverse: “O, Umaiyads, avoid singing for it decreases shame, increases desire, and destroys manliness, and verily it takes the place of wine and does what drunkenness does. But if you must engage in it, keep the women and children away from it, for singing is the instigator of fornication.”

It was apparently this attitude that Nigerian Netizens took to attacking the duo of Davido and Oshoala last week. Some said that since African values frown at nudity, Oshoala shouldn’t have pulled off her shirt. Did African progenitors, in setting the boundary of culture, reckon with playing football, especially a woman footballer who, seized by a spontaneous celebratory spirit, pulled off her shirt? This intolerance is rank intolerance. It is also failure to apprehend the fact that, unlike what operated in early centuries when religion was lord of the universe, religion has scant influence now. It is this same attitude that is taken to violent reactions to burning of the Quran and, in a lesser degree of bile, reactions to burning the Bible. When far-right politician, Islamphobic Rasmus Paludan, burnt the Quran in Sweden on January 21, 2023, a floodgate of reactions was opened into the debate. About two weeks before this in Stockholm, police claimed they authorized a protest by a man who wanted to burn the Torah and the Bible outside the Israeli Embassy. He said it was a riposte to Quran-burning outside a Stockholm mosque earlier by an Iraqi immigrant. Were these two Quran and Bible-burning exercises of freedom of expression? Did the culprits, in the process, infringe on the harm principle? The harm principle holds that actions of individuals should be limited only to preventing harm to other individuals. So, what harm is inflicted on a Christian or Muslim if the Quran or the Bible is burnt? Why are they bothered by outward appearances that do not endure, at the expense of the more enduring subject of the soul and humanity?

The defence by religionists is that burning those religious texts is deeply offensive and incites violence or hatred against some individuals or groups. Why can’t Bible and Quran burning incidents be seen as freedom of expression? Why must religionists go violent because a non-living object has been burnt but, in the same vein, see it as the wish of God when a human being is murdered? Does burning of a religious text, in any way, de-masculinize the religion? It has often been said that Muslims see the Quran as not just a book, but a sacred text which holds great spiritual and religious significance and a symbol of the Islamic faith. Its burning is then seen as a visceral attack and insult on Allah, as well as a desecration of Islam. If that is the case, why don’t we leave the all-powerful God to avenge infidels who desecrate the text? Is the God/god of a religion worthy of being worshipped if we have to fight for him?

In Nigeria, so many people have been killed by fanatics on the pretext of fighting for God. Gideon Akaluka was beheaded in Kano in 1995 by a group of nine Wahabists. A man who eventually rose to the zenith of Nigerian banking was even alleged to be part of the conspiracy. In May last year, Deborah Yakubu, a Home Economics sophomore at the Shehu Shagari College of Education, Sokoto, was gruesomely murdered for having “blasphemed” Islam and Prophet Muhammed through a voice note on a WhatsApp group she left in response to another student’s post on Islam. She was forcibly pulled out of a room and her student colleagues repeatedly bayoneted her with stones and clubs. They then set her lifeless body on fire as they shouted “Allahu Akbar” (God is great). Till today, Nigerian government’s connivance in this horror is manifest in that, no one has since been brought to book.

There is no difference between the intolerance of those who killed Deborah, those who beheaded Akaluka, the ones calling for Davido’s head over his song and those heaping invectives on Oshoala. They are all united by pristine ignorance and Stone Age sheepish abidance to religious exegeses. One of such was a fellow called Bashir Ahmed, an ex-President Muhammad Buhari’s aide who labeled the video “hurtful” and “disrespectful.” To who? Must he listen to the song? Why not concentrate on listening to the usual Quranic recitation rhymes and leave those who wanted to enjoy Davido’s songs to bother about it? Why should it bother me that someone is tearing the Bible? Those religious texts are not in any way different from Friedrich Nietzsche’s Thus Says Zarathustra. They only assume greater importance in the way we deploy them for the betterment of our lives. The problem is tyranny of the mind, a war that the two religions – Christianity and Islam – inflict on the other person. Why not be content with what you believe in and go to heaven and give others the freedom to go to hell if they so wish? Why play God?

 

Dr Festus Adedayo, a lawyer, columnist and journalist writes from Ibadan, Oyo state.

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Opinion

The Silent Thief in Nigeria’s Petrol Stations | By Solomon Oroge

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File photo of Dr. Solomon Oroge

• 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.

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Opinion

State Police, Local Government Autonomy: Answers to Nigeria’s Lingering Questions | By Titilope Gbadamosi

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File photo of Dr. Titilope Gbadamosi, the Special Assistant on Youth Initiatives (Monitoring and Delivery) to President Bola Ahmed Tinubu.

Almost 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.

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Nigeria’s Insecurity: Why the System Rewards Reaction, Not Prevention

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The 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.

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