Opinion
The Sociology of Pantamism
When Seun Onigbinde, co-founder of BudgIT, a group committed to transparency and fiscal accountability was appointed in 2019 as the Technical adviser to the Minister of State in the Ministry of Budget and National Planning little did he know that his consideration would be short-lived. His sin according to the Buhari Media Organisation (BMO) was that Onigbinde had criticised the government of President Muhammadu Buhari (PMB) severally and cannot ‘benefit’ an appointment from the same government.
Following campaign mounted online and offline, Onigbinde was muscled to reject the appointment. The story is not different for the highly cerebral and celebrated columnist, Dr Festus Adedayo who had applied to become the media adviser to the Senate President Ahmed Lawan. Not long after the news of his appointment broke that #sackfestusadedayo campaign started because he was accused of being to be too critical of the PMB government.
Consequently, Dr Adedayo’s appointment was terminated within 48-hours. While the expertise of the duo was not in doubt, their civic contributions were labelled ‘sins’ and they were denied opportunity to elevate governance with their brain power.
Welcome to Nigeria, the land of Pantamism. Pantamism which recently gained popularity is the belief that utterances (and decisions) made in the past is amenable to change and individuals should not be denied privileges and opportunities based on that especially when they advanced in age, position and understanding. This belief recognises the possibility of a shift from previous convictions just like political prostitutes do when they decamp into the party they had hounded. In post colonial Nigeria, Pantamism is practiced by the governors and the governed.
It is exhibited by electorates and it is not absent in erotic relationships. It may be deployed for friends of the state to benefit from. It may also be extended to anyone who shares similar beliefs with benefitting individuals. There is no other better time to enjoy the richness of studying Sociology at Ibadan than now. As the scientific study of human society and the contours conditioning social relationships, I am trained to unpack the complex processes involved in human social relationships and how shared beliefs make birds of a feather flock together in our unfolding ‘You Chop, I Chop’ democracy.
Isa Pantami is the incumbent Minister of Communications and Digital Economy. He has been facing attacks over historical affinity with and alliance in thoughts with violent extremist groups. The #PantamiMustGo movement hit twitter to influence the sack or resignation of Isa Pantami from office. They hold the view that since the exhumation of this historical data, it is dangerous retaining the Minister when he currently superintends over the national identity data scheme. Methinks someone who had presided over the National Technology Development Agency (NITDA) is an insider and has enough information to do any damage if wants to toe that line.
The presidency took the ìgbà àìimò (period of insufficient knowledge/exuberance) approach to stand behind the Minister. Presidential spokesperson, Garba Shehu stated that “in the 2000s, the minister was a man in his twenties; next year he will be 50. Time has passed, and people and their opinions – often rightly – change”. Presidency’s defence was built on Pantami’s ‘born again’ stance to the issue. He said his past comments were based on “understanding of religious issues at the time” and that this has changed “based on new evidence and maturity”. How are Nigerians different from the posture of Garba Shehu and to what extent have they shifted from their previously held beliefs?
Without recourse to our recent history, we would not understand that the sociology of pantamism is linked to the parable of amukun. Amukun erù é wó, ó ní òkè lén wò, e ò wo ìsàlè (Amukun your load is slant, he said the reason is with my leg not with the load), is a Yoruba maxim which counsels us to trace the root of a problem in order to be able to address it. Amukun symbolises a physically challenged person who has one of his legs shorter than the other. Owing to leg inequality, any load he carries on his head slants. Analysing contemporary pantamism embraced by the presidency (even though they did not extend the principle to others) will be incomplete without examining the pantamism displayed by Nigerians. After serially rejecting the then candidate of the Congress for Progressive Change (CPC) three times (2003, 2007 and 2011) on account of alleged clannish mentality, holding extremist views and plans to Islamise Nigeria, Nigerians would later jettison these notions and voted for his emergence in 2015.
This was after former Lagos Governor Bola Ahmed Tinubu’s group repackaged their former foe and clothed him in messiah regalia. He was framed as the one who has the magic wand to turn the fortunes of Nigeria around. Candidate Muhammadu Buhari was also in Chattam House to state that he was a ‘converted democrat’. The harmonisation of opposites birthed the All Progressive Congress and culminated in the defeat of sitting President Goodluck Jonathan in 2015. Despite seeing that nothing is different from their pre-2015 beliefs in relation to the actions being taken by the President, 15.1million Nigerians returned the President to take his ‘good works’ to next level in 2019. The rival, Atiku Abubakar of the PDP polled 11.2million. Note that the 2019 presidential election was contested by 73 candidates but Nigerians pantamised PMB for a second term over others. After taking oath, PMB promised us that we shall see the difference. Undoubtedly, the difference is now CLEARER.
What is implied from above is that the amukun are Nigerians who embraced pantamism in 2014 and the consequences of their action is what we are grappling with in Nigeria today. Pantamism is a belief expressed across sectors in Nigeria. Amnesty is granted to terrorists (some are even sent abroad to school), Governors grant pardon to incarcerated criminals who they claim have shown remorse. We ask wives to forgive and forget husbands who cheated and vice versa. The holy books make provision for confession and repentance. A former deadly robber is now born again and doing prison evangelism. Many past rapists, armed robbers, ritualists have become converted and are now Pastors and Imams somewhere in the country. Indeed, such people are invited to give testimony during revivals to win more souls. Thus, there are many pantamists in public and private sectors, churches and mosques, educational institutions, not to talk of their multitude in political institution.
Even in love affair, we ask our partner about their past but most of the time, we are told that everyone had past no matter how terrible; the gate of positive change is never shut as the constant thing in life. Those who had terrible marriages that ended in divorce initially took their decisions based on convictions at the time. That is why you can hear a sentence like “this is not the man(woman) that I married”. The thinking of a poor man changes once he becomes rich. He may not even want to see poor people at his doorstep. Our thoughts evolve and are conditioned by our position in the social world.
Going forward, I do not think removal or resignation helps in this matter. The President has consistently stuck to his preference no matter the dust raised—does the appointment of the headship of the security system in the country tell any story? There are more pressing problems—poverty, unemployment, unmanned borders, free flow of bandits and kidnappers, inflation and Bokoharam reclaiming territories among others. Just like Pantami claimed to have renounced earlier position, Nigerians can, also based on evidence available now revisit the position taken in 2015 polls or stick to it. They can decide to fool themselves and face the consequences of their intended action in succeeding years…until then; the load on amukun’s head will remain slant until the source of the problem is addressed.
Dr. Tade, a sociologist wrote via dotad2003@yahoo.com
Growing support has continued to trail a youthful politician and technology advocate, Hon. Khalil Mustapha Adegboyega, popularly known as Repete, as many youths in Ibadan North Federal Constituency expressed confidence in his leadership style and vision for development.
Across several communities within the constituency, residents, particularly students, artisans and young professionals, described Repete as one of the emerging political figures with strong grassroots appeal and a passion for youth empowerment.
Supporters said his growing popularity stems from his consistent advocacy for innovation, entrepreneurship and skills development aimed at addressing unemployment and creating opportunities for young people.
As an engineer and technology enthusiast, Repete is also said to possess a deep understanding of the evolving digital economy and the need to position youths for global competitiveness.
Many of his supporters noted that his approach to leadership focuses on practical solutions, mentorship and capacity-building initiatives capable of helping young people become self-reliant and economically productive.
Some community stakeholders who spoke on his rising profile said his humility, accessibility and relationship with the grassroots have continued to endear him to many residents within the constituency.
They added that Repete’s engagement with youths and community groups reflects his commitment to inclusive governance and people-oriented representation.
Observers within the constituency also maintained that the increasing support for the politician reflects a growing desire among residents for a new generation of leaders driven by innovation, competence and accountability.
According to them, many young people see Repete as a symbol of hope and progressive leadership capable of contributing meaningfully to the development of Ibadan North Federal Constituency.
The All Progressives Congress (APC) in Oyo State stands on the edge of a consequential decision—one that may define not only its fortunes in Ibadan North Federal Constituency but also its broader political relevance in the state.
As the countdown to the party primaries intensifies, the question before APC leaders is no longer routine. It is strategic. It is urgent. And it is decisive: will the party align with the clear preference of the people or risk repeating costly political miscalculations?
At the centre of this debate is Hon. Khalil Mustapha Adegboyega, widely known as Repete—a name that has, over time, evolved from a political identity into a grassroots phenomenon.
A Candidate Rooted in the People
In contemporary Nigerian politics, where voter awareness is rising and expectations are shifting, candidates are increasingly judged not by promises but by presence. On this scale, Adegboyega stands tall.
His political journey is marked by consistent engagement with constituents—far beyond the optics of election seasons. From youth empowerment initiatives that provide practical skills and startup support, to sustained interventions in healthcare access for the elderly and indigent, his footprint across Ibadan North reflects a model of leadership anchored on service.
Unlike the transactional approach that often defines political relationships, Adegboyega’s connection with the people appears organic—built on trust, accessibility, and continuity. These are not mere campaign attributes; they are political assets.
The Danger of Political Disconnect
History offers the APC a clear lesson: parties that ignore grassroots sentiment often pay a heavy electoral price. The imposition of candidates perceived as distant or untested has, in several instances, resulted in voter apathy, internal dissent, and eventual defeat at the polls.
Ibadan North presents no exception.
With opposition parties closely monitoring the APC’s internal dynamics, any misstep in candidate selection could provide a ready opening. A divided house, coupled with a candidate lacking widespread acceptance, is a formula the opposition is well-positioned to exploit.
The implication is straightforward: this is not merely about party loyalty; it is about electoral viability.
Echoes from the Grassroots
Across the length and breadth of Ibadan North—markets, motor parks, religious centres, and community gatherings—a consistent pattern emerges in political conversations. The name “Repete” resonates with familiarity and acceptance.
Such organic support is not easily manufactured. It is cultivated over time through visible impact and sustained presence. For a party seeking electoral certainty in a competitive environment, this level of grassroots validation is not just desirable—it is critical.
A Test of Leadership and Judgment
For the APC leadership in Oyo State, the moment calls for clarity of purpose. Decisions driven by narrow interests, personal alignments, or short-term calculations may carry long-term consequences.
The task, therefore, is to balance internal considerations with external realities. Elections are ultimately decided by voters, not by party caucuses. A candidate who commands public confidence offers the strongest pathway to victory.
The Stakes Are Clear
Ibadan North is too strategic a constituency for experimentation. The cost of error is not limited to a single seat; it extends to party cohesion, credibility, and future positioning within the state’s political landscape.
In this context, the argument for Adegboyega is less about sentiment and more about strategy. His visibility, acceptability, and record of engagement place him in a strong position to consolidate support and mobilise voters effectively.
Conclusion: A Choice with Consequences
As the APC moves closer to its primaries, the decision before it is both simple and significant: align with a candidate who reflects the mood of the electorate or risk conceding advantage to a watchful opposition.
In politics, moments such as this often separate foresight from hindsight.
For APC in Ibadan North, this may well be one of those defining moments.
Aderibigbe Akanbi, a political analyst, writes from Ibadan.
As the road to 2027 gradually unfolds across Oyo State, political conversations are shifting from routine permutations to deeper questions about competence, generational leadership, and measurable impact. In Ibarapa East, that conversation has found a new voice in Yusuf Abiodun Ramon — a Lanlate-born technocrat whose entry into the race for the State House of Assembly is redefining what representation could mean for the constituency.
In a political environment often dominated by familiar faces and conventional calculations, Ramon presents a profile shaped by technical discipline, structured thinking, and solution-driven engagement. His professional background, anchored in analytical precision and systems management, forms the foundation of his public service aspiration.
For him, representation must move beyond ceremonial presence to practical responsiveness — laws that reflect local realities, oversight that protects public resources, and advocacy that translates into visible development.
Ramon argues that the future of Ibarapa East lies in leadership that listens deliberately, plans strategically, and delivers measurably. He speaks of strengthening rural infrastructure, expanding youth-driven economic opportunities, and institutionalising transparency as core pillars of his agenda. In his view, governance must not merely be symbolic; it must be structured, accountable, and people-centred.
Rooted in Ile Odede, Isale Alubata Compound, Ward Seven of Ibarapa East Local Government, and maternally linked to Ile Sobaloju, Isale Ajidun Compound, Eruwa, Ramon’s story is not one of distant ambition but of lived experience. He is, in every sense, a son of the soil — shaped by the same roads, schools, and economic realities that define daily life in Ibarapa East.
“I was born here. I grew up here. I understand our struggles, our strengths, and our untapped potential,” he says. “Representation must go beyond occupying a seat; it must translate into preparation, competence, and genuine commitment to development.”
His academic journey mirrors that philosophy of steady growth. He began at Islamic Primary School, Lanlate (1995–2001), proceeded to Baptist Grammar School, Orita Eruwa (2001–2007), and later earned a National Diploma in Mechanical Engineering Technology from Federal Polytechnic, Ilaro, between 2009 and 2011. Refusing to plateau, he advanced his intellectual horizon and is now completing a Bachelor of Science in Business Administration at the University of Lagos. “Education,” he reflects, “is continuous capacity building. Leadership today requires both technical knowledge and administrative insight.”
That blend of engineering precision and managerial training has defined a professional career spanning more than a decade. Shortly after his diploma, Yusuf joined Mikano International Limited as a generator installer, gaining hands-on experience in industrial power systems — a sector central to Nigeria’s infrastructural backbone. He later transitioned into telecommunications at Safari Telecoms Nigeria Limited, where he received specialized training in Industrial, Scientific, and Medical radio bands, strengthening his expertise in network operations.
In 2013, he became a Field Support Engineer at Netrux Global Concepts Ltd., then a leading ISM service provider in Nigeria. Over four formative years, he immersed himself in telecom infrastructure deployment and maintenance, mastering field coordination, logistics management, and real-time technical problem-solving.
Since July 2017, he has served as a Field Support Engineer with Specific Tools and Techniques Ltd., a power solutions firm providing services to major operators including MTN Nigeria and Airtel Nigeria. In that capacity, he operates at the frontline of ensuring energy reliability and network uptime — responsibilities that demand discipline, accountability, and systems thinking.
For political observers in Ibarapa East, this trajectory matters. It reflects more than résumé credentials; it speaks to a mindset anchored in efficiency, coordination, and measurable outcomes — qualities increasingly demanded in legislative representation.
Beyond the private sector, Ramon’s political exposure is neither sudden nor superficial. A loyal member of the progressive political family in Lagos, he once served as a personal assistant to a former lawmaker, gaining practical insight into legislative procedure and constituency engagement. Within his community, he has quietly extended financial support to small-scale entrepreneurs and students — modest but consistent interventions rooted in personal responsibility.
“My interest is my people,” he states firmly. “Ibarapa East deserves strategic, responsive, and capable leadership at the State Assembly. We must move from rhetoric to results.”
Across the constituency — from Lanlate to Eruwa — development priorities remain clear: youth employment, vocational empowerment, rural road rehabilitation, stable power supply, agricultural value-chain expansion, improved educational standards, and stronger lawmaking that directly reflects community needs.
Political analysts argue that Ramon’s technocratic background positions him uniquely at the intersection of policy formulation and practical implementation. At a time when national discourse increasingly favours competence over grandstanding, his profile resonates with a broader generational shift toward performance-driven governance. His engineering discipline reinforces problem-solving; his business training strengthens administrative understanding; his grassroots roots anchor his empathy.
For Ibarapa East, the 2027 election cycle may represent more than a routine democratic exercise. It may mark a recalibration of expectations — a demand for representation that understands both the soil beneath its feet and the systems that drive modern development. As political alignments gradually crystallize in Oyo State, Yusuf Abiodun Ramon’s declaration signals the arrival of a candidate seeking to translate private-sector structure into public-sector impact.
One thing is clear: the conversation about the future of Ibarapa East has begun — and it is now framed around competence, credibility, and capacity.
Oluwasegun Idowu sent in this piece from Eruwa, Ibarapa East LG, Oyo State
-
Politics1 day ago2027: APC Perfects Consensus Strategy for Oyo
-
Politics2 days ago2027: Oyo APC Set for Credible Direct Primaries, Says Alake Adeyemo
-
News1 week agoTCN plans power outage in Ibadan over substation maintenance
-
News6 days agoTegbe clarifies: No 3-month promise on power grid, outlines realistic reform timeline