Opinion
The Sociology of Pyrates Emilokan Song
The National Association of Seadogs (Pyrates confraternity) which originated from the University College, Ibadan in 1952 with membership across the globe is a humanitarian and charitable organization with a creed to fight all social ills and conformist degradation. They are against moribund convention and tribalism but stand for humanistic ideals, comradeship and chivalry. The Pyrates Confraternity held their 46th Annual General Meeting (AGM) in Ikeja Lagos between August 4 and 6, 2022. It was attended by over 2000 members from different ethno-religious backgrounds and from different parts of the globe. The AGM which would have gone unnoticed however attracted reactions from people concerning its street composed, easy-to-dance èmilókàn (it is my turn) song. With a pattern of foot sounds hitting the ground which aligned with their body movements, I heard faintly a song from the background. As it gained more energy and acceptance, the old song on their lips faded off as the rave of the moment, èmilókàn single birthed and in one format, the Pyrates sang: èmilókàn, èmilókàn. Baba Wey no well, He dey shout èmilókàn, Head dey shake, legs dey shake, Baba wey no well, he dey shout èmilókàn.
Sociological analysis of music empowers us to appreciate how people communicate their lived experiences through lyrical compositions and renditions. Songs can be therapeutic, entertaining, warning, commending and condemning. It can also signpost dangerous turn of event, makes suggestions and deployed as a social control. While it is source of livelihood for some, it is spiritual for others. Politicians pay musicians to entertain their supporters. They also use songs to abuse or ridicule opponents. Churches do praise and worship to invite the supreme being into their midst. There are songs for every season to symbolize significant events such as child birth and death, promotion, birthday, housewarming, protest, war, spiritual deliverance among others. Songs convey meanings capable of inspiring social change. It is within this line of thought that I situate èmilókàn song. Rather than condemn the Pyrates for this innovative advocacy and conscientization as mocking a political personality that was not named, I elevate the discourse beyond political hijacking of a song capable of inspiring deep thinking. I do this by interrogating the consequences of ‘shaking hands’ and ‘legs’ to the central coordination of the human body and by extension, what constitutes the ‘shaking heads, hands’ and ‘legs’ in the present composition of Nigeria.
It was the United States of American Sociologist, C Wright Mills in 1959 who popularised sociological imagination, an approach which brings people together to bring about change by transforming personal problems into public issues. By doing sociological imagination, the sociologist assumes the role of change agent which late renowned Nigerian Sociologist, Professor Akinsola Akiwowo calls Ifogbontayese (Using knowledge to change the world). Deploying sociological imagination, therefore, will empower us to assess the truth of common sense, help us assess the opportunities and constraints, as well as empower us to become active participants on public issues such as presented to us by the Pyrates through their ‘single album’, èmilókàn.
Age and health are implicated in the èmilókàn song. Age is an important sociological variable for critical engagement because with age comes expectations and deliverables. Demographers will not joke with such variable. Thus, if Nigeria is seen in terms of her age from the time of amalgamation of northern and southern protectorates for the administrative convenience of colonial rulers, then Nigeria would be 108years and if it is from independence in 1960, Nigeria would be 62 years of togetherness of ‘northern heads, hands and legs’ and ‘southern heads, hands and legs’ holding the body: Nigeria. Through sociological lens, I see the Pyrates asking questions about the sense of entitlements of the present constituents of Nigeria and how widely dispersed the country has become from the bonding of beginning. This is true when one views this within the context of who is next (ta ni o kan) to become president. Note that in this frame, Nigeria is the body, ethnic groups are the legs and in their hands are religious contours which threaten its unity. Thus, it is important to discuss the basis of these ‘shaking hands’ and ‘legs’ if the old man (Nigeria) is to survive.
Health is dysfunctional when the head of the ‘old man’ is shaking alongside his hands and legs and this means that attention must be paid to the parts which make up the whole. An old definition of World Health Organisation (1948) views health as “a state of complete mental, physical, and social well-being and not merely the absence of infirmity” and this implies that those limiting ‘head dey shake, hand dey shake’ to medical conditioning of the human body failed to appreciate the enormity of issues embedded in the health of a nation or a man. It follows therefore that Nigeria as the ‘Baba’ suffers from not only mental, physical and social well-being but also from varying diseases and infirmities. A simple test of the blood pressure among a cross section of Nigerians will reveal to you how many people are managing high blood pressure and how economic downturn has pressured many breadwinners into depression. What can physical insecurity not bring to the health of a nation? Those at home will have their hearts in their mouths until their relatives who travelled returned because of banditry and kidnapping. Indeed, the ‘head’ and ‘legs’ of Nigeria is shaking capable of causing system shutdown. This can be seen in the agitations for restructuring, secession, right to self-preservation and self-determination.
No one says emilokan to bad things. Who will say it is his/her turn to be kidnapped, abducted, killed or experience lack, sickness, unemployment, poverty, or experience the consequences that corruption and bad leadership unleashes on Nigeria and Nigerians? Thus, èmilókàn is used to appropriate to oneself good things of life. In Nigeria, its political usage came from the presidential candidate of the All-Progressives Congress (APC) Bola Tinubu, who thundered in Ogun state that it was the turn of Yoruba (awa lo kan) and among the Yorubas, èmilókàn (it is my turn). From ethnic units claiming it is their turn, to individual claiming it is His turn is the neglected vital issue of health of aspirants and how it can impact the health of the ‘hands and legs’ of the nation. The Pyrates reminded Nigerians who may have forgotten the same narrative of ‘I am fit’, ‘Aso rock is not where they break rock’ which was sold to Nigerians pre-2015 elections before candidate Muhammadu Buhari won the elections. With retrospection, the first term of president Buhari was troubled with travelling to attend to his health in the UK at the expense of the health of the nation. The health of a country’s leader will impact the health of the nation and that is why this must be elevated in public discourse as personal trouble can impede the progress of the nation. Till date, the incumbent President has not constructed a world class health facility that can treat him in Daura or Abuja. I recall that we were all made to pray for the president to get well. Was the country moving at the right energy and space in his absence? The consequences of intended actions steer us in the face again. Although, the candidate of the All Progressives Congress has been in the news concerning the true state of his health, it is important to have conversation around this as campaign season begins. To what extent have APC’s Bola Tinubu, Labour Party’s Peter Obi, Peoples Democratic Party’s Atiku Abubakar and New Nigeria People’s Party Rabiu Kwankwanso showed that they are proud users of the health facilities they bequeathed to their peoples during and after they left office? The Pyrates èmilókàn inspired me as a sociologist to challenge the society to begin to see how personal troubles can become public issue and affect the lives of the majority. We need to look at where we are coming from, examine our present situation and decide a future for ourselves. Infact, it was Professor Wole Soyinka in his 1991 published paper entitled “Africa’s Culture Producers” who defined culture “as a bridge to our past and a guide to the future”. In the context of the èmilókàn song, the Pyrates confraternity stimulate Nigerians to see the bigger picture similar to what Peter Berger calls “seeing the general from the particular” and the consequences of acting in such a way that the ‘head and legs’ of Nigeria will not only shake but the system may collapse or come out stronger depending on our decisions. Otherwise, we would have moved from èmilókàn (it is my turn) to eni kan lo mo (only those who wear the shoes know where it pinches) as Nigerians are currently lamenting.
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
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