Opinion
The Sociology of Pyrates Emilokan Song
Published
4 years agoon
By
Oludayo TadeThe 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
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Opinion
Bayo Adelabu and the Art of Treachery: When the Boy Who Was Fed Bites the Finger
Published
1 day agoon
September 21, 2026Politics — that masquerade that never dances the same step twice.
Who would have thought it?
Who, after the political bruising of 2023, after the detour to Accord and the eventual return to the political fold, culminating in a ministerial appointment under President Bola Ahmed Tinubu, would have imagined that Bayo Adelabu would one day find himself politically associated with a movement backing Seyi Makinde and the Allied Peoples Movement (APM)?
Yet here we are.
Recent developments surrounding the Boye Nation movement have raised questions in Oyo’s political circles. Ajiboye Akande Sangogade, popularly known as Boye Nation and identified in reports as an aide to Adelabu, is leading a movement that is expected to formally declare for the APM at a youth-focused event scheduled for September 21, 2026, at the Lekan Salami Stadium, Adamasingba, Ibadan. Organisers say Governor Seyi Makinde is expected to attend.
That development naturally raises a political question: where exactly does Adelabu stand?
The question becomes even more compelling against the background of the 2027 Oyo governorship contest.
Adelabu had sought the APC governorship ticket, but Senator Sharafadeen Alli eventually emerged as the party’s candidate. The APC formally unveiled Alli and his running mate, Adesoji Adedeji, in July. Adelabu, however, had previously rejected the claim that Alli’s emergence represented a consensus arrangement and maintained that President Tinubu had backed his own ambition.
Now, with one of his prominent political associates leading a movement into the camp of another party, the political temperature has understandably risen.
The question being whispered across Ibadan is simple: is this merely the independent political decision of an aide and his supporters, or does it reflect a larger political strategy?
That question deserves an answer.
Because in politics, proximity is rarely meaningless.
If an associate who has operated closely within a politician’s political structure suddenly becomes a leading face of another political platform, observers will naturally ask whether the principal is aware, supportive, opposed or simply indifferent.
But there is an important distinction.
Association is not proof of instruction.
The fact that Boye Nation is associated with Adelabu does not, by itself, establish that Adelabu authorised the movement, financed it or personally endorsed APM’s presidential project. Those are matters that require evidence or a direct statement from the former minister.
And that is precisely where the real political conversation should begin.
Adelabu’s political history has never been short of twists. From his 2019 governorship bid to the 2023 political realignment and his appointment as Minister of Power, his journey has demonstrated the fluid nature of Oyo politics.
Today, however, the political arithmetic appears to be changing again.
The same APC that accommodated him after his 2023 political excursion now has another candidate carrying its governorship flag. Meanwhile, people identified with Adelabu’s political structure are appearing at an APM event expected to have Makinde at its centre.
For APC loyalists, that development may understandably raise questions about loyalty and party discipline.
For Adelabu, it presents an opportunity to clarify his position.
Is he still fully committed to the APC?
Does he support the activities of Boye Nation?
Does he have any connection with the planned APM mobilisation?
Or is Ajiboye Sangogade acting entirely on his own political conviction?
These are not unreasonable questions.
Indeed, they are questions that political actors should answer openly rather than leave the public to fill the gaps with speculation.
One thing, however, is certain: politics in Oyo is entering another season of realignment.
The September 21 gathering at Adamasingba may therefore be more than a concert. Organisers have described it as a youth mobilisation platform and a formal declaration of Boye Nation for the APM. Reports also indicate that the event is expected to receive members of the movement into the party.
That makes it politically significant.
Whether it represents a personal decision by Sangogade, a broader movement by Adelabu’s associates or something more strategic remains to be seen.
But one lesson from politics remains timeless:
When political friendships are tested, silence often creates more questions than answers.
And as the 2027 political season gathers momentum, Oyo’s political actors may soon discover that yesterday’s alliances can become tomorrow’s fault lines.
The masquerade has changed its dance.
Everybody is watching the drummer.
Opinion
Seven Factors That Keep Sharafadeen Alli Ahead in 2027 Oyo Governorship Race
Published
1 week agoon
September 14, 2026By
Bisi Oladele
Fact 1: Homegrown Leader with Unmatched Grassroots Experience
Senator Alli’s political journey began at the grassroots level in Ibadan, where he made history in 1991 as the first democratically elected Executive Chairman of Ibadan North Local Government. This early leadership role demonstrates a deep, foundational understanding of local governance and the needs of the people, a critical asset for a state governor.
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Fact 2: Rare Combination of Top-Tier Academic and Professional Credentials
Senator Alli is not just a politician but also a distinguished legal practitioner with a Ph.D. in Legislative and Strategic Studies. His extensive education, including degrees from the University of Ibadan, combined with his fellowships from prestigious professional institutes, provides him with the analytical, legal and strategic acumen required to manage the complex affairs of Oyo State.
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Fact 3: Proven Executive Administrative Competence at the Highest State Level
His tenures as Secretary to the Oyo State Government (SSG) and later as Chief of Staff (CoS) to the Governor showcase his direct experience in the engine room of state administration.
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He has been intimately involved in policy formulation, committee leadership and the day-to-day running of the state, making him uniquely prepared to assume the governorship and hit the ground running from day one.
Fact 4: Demonstrated Executive Business Leadership with Regional Impact
As Chairman, Board of Directors of Odu’a Investment Company Limited, Senator Alli was not just an administrator but a visionary economic leader. He spearheaded landmark investments such as the Cocoa Mall and Heritage Mall in Ibadan, which transformed the economic landscape of Oyo State. This proven ability to attract and drive large-scale economic development is directly transferable to governing Oyo State.
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Fact 5: Battle-Tested and Consistent Political Figure
Senator Alli’s political career spans more than three decades, weathering the annulment of his 1996 Senate election and consistently remaining a relevant and influential force. He has contested for Deputy Governor and Governor in the past, giving him a comprehensive understanding of statewide campaigns and the diverse political landscape of Oyo State. His journey demonstrates resilience, deep political networks and unwavering commitment.
Fact 6: Current, Performing Senator and Influential Figure
As the sitting Senator for Oyo South, he is actively delivering quality representation, impactful constituency projects and people-oriented legislation. He has sponsored five Bills and raised six Motions to promote development. Senator Alli has also facilitated employment for 100 constituents across Federal Government agencies.
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His role as Chairman of the Senate Committee on Agricultural Colleges and Research Institutions, as well as his membership in the ECOWAS Parliament, demonstrate that he is not only focused on local issues but is also equipped with a broader perspective on governance, trade and regional integration.
Fact 7: Unifying and Respected Traditional Title Holder
Senator Alli’s position as the Ekaarun Balogun of Ibadanland, one of the highest-ranking chieftaincy titles in the ancient city, signifies his deep-rooted connection to tradition and his standing as a respected community leader.
His reputation as a calm, wise, simple, relatable and inclusive bridge-builder who unites people across political, religious and ethnic divides positions him as a leader capable of fostering peace, stability and consensus across the entire state.
Oladele is the Director of Media & Publicity, Senator Sharafadeen Alli Campaign Organization.
Opinion
Oloye Lekan Alabi: Memories Ere Death Beckoned Both Caller and Called |By Wole Adejumo
Published
2 months agoon
August 7, 2026By
Mega IconThe young lady who usually delivers packaged moinmoin for members of staff who want it for lunch came in as she usually did, and after the exchange of pleasantries, I asked if she knew the difference between Ọọlẹ and Moinmoin. My colleagues looked at me strangely when I disagreed with her response that both were the same. I promised to tell her the difference later. I, however, told my colleagues the difference as explained to me by Oloye Lekan Alabi. Though a suave, urbane and sophisticated Ibadan chief, he took time to explain the similarities and differences as we prepared for the annual Oke ‘Badan Festival some years back.
He had retired from the service of Odua Investment Company Limited, where he demonstrated competence and character then, but that did not in any way diminish his encyclopaedic knowledge of history. He sat beside the Aboke, Chief Ifamapowa and some other stakeholders at the press conference heralding the ceremony that year.
My first real contact with him happened after I had written a short piece, ‘The Man Who Would Be King’, about him. Oloye, who bore the titles of Jagun Olubadan and Akogun of Lalupon agreed to have an interview. My Bureau Chief, Bola Davies (now of blessed memory) directed me to go and when I got to his office in Cocoa House, he thanked me for wishing him well. He thereafter took time to explain the Olubadan ascension system. The interview was published in one of the earliest editions of City People Quarterly back then. That interview and some other things I wrote about him eventually earned me a mention in one of his books.
Oloye Alabi was no doubt an aficionado when history, music and culture are up for discussion. Of course, with his rich cultural heritage, he stood out anywhere and everywhere. Little wonder His Imperial Majesty, the Ooni of Ife hosted his investiture when he was appointed as the first Cultural Ambassador of the National Museum, Ile Ife. His immense breadth of knowledge will give him a place in history just as it did to the likes of Chiefs John Adeyemi Ayorinde, Theophilus Akinyele and Alaafin Lamidi Adeyemi III. His love for good music too was more than obvious. Like a true connoisseur, he did everything with class and style. He wrote countless articles about Chief Commander Ebenezer Obey, King Sunny Ade, Chief Eddy Okonta and many more. His love for Yusuf Olatunji’s Sakara music defied competent description. It was so great that he named his youngest son after the Sakara legend.
In one of his many philosophical volumes, ‘Baba L’Egba’ as Olatunji was fondly called, sang that “o ye ka ni ‘fura taa ba nsin ale eni lo” (one should be watchful when seeing off a concubine) and the only person I felt I could ask what was on Baba L’Egba’s mind then was Oloye ‘Lekan Alabi. Sadly, the auspicious time to ask never came.
A reception was once hosted in his honour by Ambassador Ibironke Adefope at Bodija and it was regal! Everyone who mattered came to honour Oloye ‘Lekan Alabi. Reporting the event for City People then, one of the most unusual sights was Otunba Adebayo Alao-Akala, the then Deputy Governor of Oyo State. His simplicity was indescribable. Aside driving his convertible BMW, he came in a yellow sweatshirt and jeans.
And when he turned 60, it was like everyone else joined the Ibadan establishment to celebrate Oloye ‘Lekan Alabi. Aare Arisekola Also spoke about the celebrant in glowing terms as he emphasized that Oloye Alabi was indeed a man destined for greatness. The party afforded me the opportunity of seeing Alhaja Batile Alake live on stage. Her sonorous voice actually brought great childhood memories of when songs of Batile Alake, Olubowale Ajasco, Alalaye Ilorin and others were regular on the television.
Apart from his respectable dress sense and indepth knowledge of issues, other admirable traits of the late Abese Olubadan were his timeliness and punctuality. He once told me the story of how he had suggested that card be presented to the then military President, General Ibrahim Babangida on the birth of his baby girl back then. It turned out that the picture of where he handed the card over was published in dailies the following day. Apart from personal discipline, working with four Governors of Oyo State obviously rubbed off on him, he never attended an event late. There was a day we had to apologize as we started an event behind schedule at the Premier Hotel, Ibadan. He was about the first guest and after accepting our apologies, he didn’t become vexatious, rather, with a smile he told us that he would be in his room upstairs. He said all we needed to do was put call through to him when we were ready to start the programme.
I stood close by him at certain event and heard Chief Lateef Oyelade praying for Oloye Alabi who had just greeted him in Yoruba, he said “Olubadan o kan o” (may it be your turn to become the Olubadan). Like many of his mentees, I looked forward to seeing him on the exalted Olubadan throne, it was however not to be.
Reflecting on those golden days of celebrity journalism; the Bodija reception, the grand 60th birthday, the laughter of legends now silent; one is reminded that time eventually beckons both the caller and the called. Bola Davies, His Excellency, Otunba Alao-Akala, Aare Arisekola Alao, Chief Lateef Oyelade, Ambassador Adefope and now Oloye himself have all answered that ultimate call. Though the exalted Olubadan throne eluded him, Oloye ’Lekan Alabi leaves behind a legacy as towering as Cocoa House itself. Like his noble forebears – Oyetunde Olundegun, ‘Erin o P’ojo Logun’, and Ekerin Suberu Ajengbe, he came, he saw, he lived with unmatched panache, and he left an indelible mark on the sands of time.
Adejumo sent this piece from Ogbomoso
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