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Titanic’s crash and anger of Olokun, the Sea goddess | By Festus Adedayo

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The world is in a mourning mood. After a fruitless five-day search for a missing deep-sea submersible vessel with five passengers on board, its wreckage was eventually found last Thursday. The five occupants on board were killed in the process. The search had been spearheaded by a robotic diving vehicle deployed from a Canadian ship. The five were on a voyage to see the century-old wreckage of the famous Titanic by the time this catastrophic implosion occurred.

The robotic vehicle had found the debris of the submersible Titan on the seabed, “some 1,600 feet (488 meters) from the bow of the Titanic,” reported Reuters. Named the Titan and operated by OceanGate Expeditions, a U.S.-based company, its passengers included the company’s founder and chief executive officer, Stockton Rush who also doubled as pilot of the Titan; British billionaire and explorer, Hamish Harding; Pakistani-born businessman, Shahzada Dawood and his 19-year-old son, Suleman, as well as French oceanographer and famous Titanic expert, Paul-Henri Nargeolet. They had gone on the adventurous undersea expedition at the cost of $250,000 to each of the passengers.

The original British passenger liner named the Titanic, which its moulders claimed was unsinkable, had sunk on April 15, 1912, 111 years ago. It had collided with an iceberg. After several unsuccessful years of efforts to discover the wreckage, 73 years after, in 1985, a joint French-American expedition eventually found it out. Salvage operations to recover items in the Titanic which is said to lie in the ocean at a depth of about 12,500 feet on the coast of Newfoundland, have resulted in thousands of items found and now conserved by being put on public display. The bodies of the passengers could however not be recovered. A total of 2,208 passengers had sailed in the early morning of that day, on its maiden voyage from Southampton, England to New York City. Out of them, 1,503 died.

The crash of the deep-sea submersible vessel has provoked some interests and comments. One of such was a piece entitled The Titan disaster shows the effect of human hubris in the deep sea written by Karen Attiah, a columnist with The Washington Post. In it, she drew an inference of a probable anger of the Yoruba goddess of the ocean, Olokun as cause of the disaster. This connect was further reinforced when renowned Hollywood director and Titanic researcher, James Cameron, told the BBC in an interview that there was a definite link between the tragic crash of the two Titans as well as similarities in the crashes’ circumstances. Cameron, a submersible designer, had directed the Oscar-winning blockbuster Titanic. He had said: “I’m struck by the similarity of the Titanic disaster itself, where the captain was repeatedly warned about ice ahead of his ship, and yet, he steamed up full speed into an ice field on a moonless night. And many people died as a result and for us very similar tragedy where warnings went unheeded to take place at the same exact site.”

Samuel Johnson, the iconic Yoruba historian, in telling the story of the dreaded Bashorun Gaa of the Old Oyo Empire, unknowingly explained the Atlantic economy of centuries ago among the Yoruba. In his narration, Johnson drew a link between the river goddess, Olokun and ancient Yoruba cowries, the only legal tender of transaction that began in the 16th century. As Prime Minister of Old Oyo from 1754–1774 circa, Gaa, according to Johnson, once requested his babalawo to make charms that would enable him acquire “plenty of cowries.” He had complained to them that, in spite of his enormous powers and wealth, he had little cowries to flaunt as symbol of his political power. In reality, this was a manifestation of the competition Gaa faced from other power wielders in the empire, that they might use their financial capacity to undermine his political base. Gaa’s cash crisis was also said to have been worsened by his incorrigible children, who, like the biblical sons of Eli – Hophni and Phinehas – lorded “it all over the country (Old Oyo provinces) (and which) deprived him of the revenues which might have come to him.”

Anyway, these medicine men then gave the Prime Minister ose dudu, a medicinal soap, with which he was to take his bath. They thumped their chests as they asserted that, before sunset, humongous wealth would flood his palace. Unconfirmed reports claimed that the babalawo had secured the soap from the bowel of the Atlantic, specifically from the hands of Olokun. After the bath with the soap, a mysterious fire suddenly engulfed the Gaa compound which burnt virtually all his belongings to the hilt. However, due to the awe and dread of the Prime Minister’s powers, virtually all sectors of the Empire, from the capital to all the innumerable provinces, upon hearing of this destruction, rose in his support. Gaa’s venomous powers were such that, he could incinerate provinces that failed to contribute to the rebuilding of his lost assets and compound. Not only did they rebuild the compound, but the gifts Gaa also received in cash and materials were overwhelming. Ultimately, the Prime Minister emerged, like the mythical Phoenix, from the ashes of the disaster richer than he once was. Astounded by the link between his Olokun-given wealth and the disaster, Gaa had asked his babalawo for an explanation. According to Johnson, he had asked, “Is this the way you promised to get me cowries?” and their reply was, “Yes … by what other means could you have amassed such an abundance in so short a time?”

In a journal article written for the Boston University African Studies Centre by Akinwumi Ogundiran, entitled Of small things remembered: Beads, cowries and cultural translations of the Atlantic experience (The International Journal of African Historical Studies, Vol. 35, No. 2/3 (2002), pp. 427-457) the author told the story of how Benin oral traditional history also speaks to the intervention of the Olokun in the prosperity recorded during the reign of Oba Eresoyen. He ruled from 1735 to 1737. By the way, Olokun, in Yoruba-Edo belief, was not only revered as the deity of the ocean, she was also known as goddess of wealth. Eresoyen’s cowry boom was said to have occurred when he made a peace pact with the Olokun. Palace remembrancers speak of how Oba Eresoyen initially engaged in an unending tiff with Olokun by using his spiritual powers to close tributaries in his kingdom which denied Olokun access to her waters. A palm wine tapper then mediated between Eresoyen and the Olokun which resulted in the restoration of water to the goddess. In appreciation, Olokun made a pact with Eresoyen that she would requite his restoration of access to her waters with massive wealth. She then heaped mounds of cowries, which were within her territorial grip, in the sky for Eresoyen which his palace courtiers shouldered into the palace in massive quantity.

I gave the two anecdotes above to highlight, not only the fertile beliefs, imaginations and rumours that thrived centuries ago, especially in the Atlantic commerce of the time, but also the dominant perception of the powers of the Atlantic Ocean called Okun and the lord of the ocean.
Attiah had delved into what she called “the Yoruba religious tradition” where “divine spirits known as Orishas (sic) rule over various cosmic forces and elements of nature. There is Shango (sic) the king orisha of thunder and fire; Yemaya (sic) the orisha of the ocean; and Oshun (sic) who rules rivers and lakes” and what she called “a lesser-known orisha, Olokun, who is androgynous and rules the deepest parts of the ocean where light does not penetrate.” Attiah further wrote that “the Olokun is an extremely fearsome and vengeful orisha, upset with humans for not showing proper reverence… (and) chained to the bottom of the ocean so as to restrain (her) from destroying humanity. The pressure of the deep ocean represents the origins of life and threatens gruesome, instant death for humans. It is for all these reasons Olokun is rarely challenged or disturbed, even by the other orishas.” She concluded in this piece that the submersible’s disaster is a reminder to the world that in spite of humanity’s inventions, it cannot dominate the deep, deep sea.

How true is Attiah’s linkage of Olokun to the submersible’s disaster and how dissimilar or similar is this tragedy from centuries-old mythic perception of traditional Africa? This debate about the existence of gods, goddesses and attempts to spiritize disasters like the Titanic of 1912 and last week’s have provoked philosophical debates about the existence of spirits and metaphysical objects. Are spirits real? Are there evil spirits? Is the physical the only real thing? If it isn’t, what then makes Attiah’s explanation for the crash of the Titanic unreal, mythic and fabulous, while we concentrate on what we are only able to cognize?

While the particular configuration of the Olokun is unknown, the Yemoja, another goddess of the river or water deity, is widely iterated in Yoruba folklores. Many claimed to have encountered this fish goddess who also, like the Olokun, resides in the heart of the waters. Indeed, the Yemoja, taken from Yeye Omo Eja – mother of fishes – has devotees who honour her as a source of life, fertility and abundance and built temples for her. Some people even claimed to have encountered her in the depths of rivers with dual features of a fish, complete with fins but with human shoulders and head. She is carved out as the Mother with weeping breasts and venerated for her kindness. Yemoja is also the Queen Mother who lives in the depth of the water – the Ayaba ti ngbe ibu omi. Yemoja shares her maternity renown with three other water goddesses, Osun, Oba and Oya water deities.

Janet Langlois, of the Folklore Institute, Indiana University, citing ethnographer Ellis A. B, retold the Yemoja story that had often been told as folklore in Yorubaland. Ellis had narrated the legend in his 1894-written The Yoruba-speaking Peop1e of the Slave Coast of West Africa. It goes thus: “Oduduwa, the Earth, given birth to by Obatala, who was the Heavens, also gave birth to a son and daughter. The son was named Aganju and he represented dry and barren land. He then married the daughter, Yemoja, who was life-giving water. They both jointly had a son named Orungan, who was the sky between heaven and earth. One sad day when Aganju was far from home, Orungan ravished his mother, Yemoja. She sprang from him and ran quickly, blindly away. He pursued her and was overtaking her and about to touch her when she slipped and fell, striking her head against a stone. The impact sent jets of water gushing up from her huge breasts. These waters joined to form a sweet lagoon. Her huge belly burst open and many Orisas sprang from her.”

Among the Yoruba, water has a powerful force. Waters are sacred sites with presiding spirits which act as intercessors with the ultimate divine. This provides the reason for the worship of the Yemoja in Osun as the river goddess of fertility. She is referred to as the Ajeje, a mother who has herbs in the river with which she takes care of her children and gives them longevity. Devotees say they revere the waters of Osun just as Christianity reveres rivers in its baptism phenomenon and River Jordan in particular for its spirituality. In Africa, many groups don’t go to the rivers on certain days, believing that those were the days the water spirits come out.

From their manifestations, Olokun and Yemoja are different. The differences are in their temperaments and habitation. While Olokun resides in the Atlantic, Yemoja lives in rivers. Yemoja is benign while Olokun, though is mythically perceived as the god of wealth, could also be a jealous woman who can be deadly. In spite of scientific explanations of the Bermuda Triangle, otherwise known as the Devil’s Triangle, traditionalists believe the calamities wrecked by it in the mid-20th century were caused by the Olokun who, in her anger, and in mysterious circumstances, brought about the disappearances of some aircraft and ships. Some meteorological studies have however referred to Olokun and the Bermuda as an urban legend, ascribing the calamities to “diffraction heat patterns (which) give rise to corresponding weather and ocean patterns which, to a large extent, account for the mysteries already noted in the Bermuda region.” The Bermuda is located in the western part of the North Atlantic Ocean.

So, could Attiah have been right about the anger of the Olokun as cause of the crash of the two Titanics? Should we be bothered and seek extra-scientific answers to these tragedies so as to guard against them in the future? Attiah buttressed her claim with allusions to what she called the social value of certain perilous journeys. On the social media, many have wondered why such potentially perilous elite fancy should detain the rest of humanity. The world had literally been frozen due to the deaths of these voyagers while thousands of immigrants have perished in the Mediterranean without as much as a whimper from the same world. These were, in the words of Attiah, “migrants who are arguably much braver but have far fewer resources… demonized and left to die, despite the fact that all they want is the opportunity to work, to contribute value, to live.” In the same vein, the west has literally shut its ears from cries of reparations for sunken slave ships which Attiah calls “the true symbols of Europe’s ability to enslave people and exploit nature in faraway lands.”

Brandon Presser, an Op-ed writer with the Post, had joined in affirming the reckless audacity of man in going behind its province to seek to dominate the aquatic province of fishes. “Water is our birthright but also a force of great destruction, holding a record of everything it claims. To visit the depths of the ocean is not an act of arrogance, then, but something quite the opposite: an acknowledgment of our obsolescence. It’s fitting that the desire to blindly careen toward the ocean floor goes hand in hand with our curious obsession with the Titanic. The felled ship, once touted as the world’s greatest, has remained a parable for nature’s power over the mightiest efforts of humankind to assert its dominance over the planet,” he had written.

While the world is shedding tears about the recent Titanic disaster, Attiah has given us thoughts to ponder on. Why is the world obsessed with technological dominance like the Titanic, which “allow(ed) Europe to explore and pillage other countries, wipe out entire peoples and enrich itself by exploiting the Earth’s resources”? The Titanic, she said, “might be a reminder that the deep ocean is the only resource-rich realm on Earth with the power to keep White men from exploiting it.” Is Olokun then that power?

So, is Olokun angry that man is going beyond their earthly borders? Or, in the words of Attiah, “are (there indeed) some realms on Earth that are meant to be mysteries — not to be mastered”? Is humanity suffering from what the Yoruba call agbere, arrogant audacity? Or, is this absolute nonsense, in the words of Austrian philosopher, Ludwig Wittgenstein, who saw anything metaphysical like the link being drawn between the Titanic and an angry sea goddess, as such?

 

Dr. Adedayo writes from Ibadan

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Beyond Deportations: What South Africa’s Immigration Crisis Reveals About Nationhood and Economic Frustration

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The popular saying that “one good turn deserves another” appears increasingly absent from present-day South Africa’s national consciousness. It is difficult not to ask whether many South Africans have forgotten the history of their country’s liberation and the immense sacrifices made by Nigeria and other African nations in the long struggle against apartheid.

For days, I have been deeply troubled by reports of South Africa’s worsening immigration crisis and the forceful, vigilante-style eviction of African migrants, particularly Nigerians. Beyond the headlines are broken families, shattered dreams and livelihoods painstakingly built over many years. It is a painful development that should concern every African who once believed in the ideals of continental solidarity.

Anti-immigrant sentiments in South Africa are not new. For more than two decades, campaigns against foreign nationals have been fuelled by high unemployment, widespread poverty, rising crime and frustration over inadequate public services. Many South Africans believe undocumented immigrants compete with them for jobs, housing, healthcare and social services, thereby denying citizens access to these basic necessities.

Yet, available evidence tells a more complex story. Research has consistently shown that immigrants alone cannot be blamed for South Africa’s economic and social challenges. Reducing such deep-rooted problems to the presence of foreign nationals oversimplifies a crisis that has been decades in the making.

What is often overlooked is the country’s structural economic reality. A significant skills mismatch, coupled with weaknesses in the quality of education, has left many job seekers ill-equipped for the demands of an economy increasingly driven by technology, innovation and specialised skills. This challenge is not peculiar to South Africa. Across much of sub-Saharan Africa, thousands of graduates enter the labour market every year without the technical, vocational and digital competencies employers now demand.

Beyond this, crime, insecurity, systemic corruption and poor governance continue to weigh heavily on South Africa’s economy. The country has one of the highest youth unemployment rates in the world. Persistent violent crime discourages investment, while corruption and the mismanagement of public resources have weakened service delivery, slowed infrastructure development and eroded investor confidence.

Equally significant is the enduring legacy of apartheid. More than three decades after democracy, inequalities in education, housing, infrastructure and economic opportunities remain deeply entrenched. Many Black communities still live with the consequences of decades of institutional discrimination and economic exclusion.

Against this backdrop, blaming undocumented immigrants for South Africa’s economic difficulties amounts to little more than scapegoating. It is a convenient narrative that diverts attention from the country’s more fundamental governance and developmental challenges.

The recurring xenophobic attacks against Nigerians and other African nationals make the situation even more painful. The recent killing of Emeka Iroegbu and Musa Yunana Joe on June 28, 2026, amid rising anti-migrant tensions, is a tragic reminder of how dangerous such sentiments can become.

One cannot help but ask: Is this the same South Africa for which Nigeria and many other African countries stood firmly during the anti-apartheid struggle?
I vividly remember growing up in the 1980s, listening to songs such as Free Mandela and Stop Apartheid in South Africa by iconic Nigerian musicians, including Majek Fashek, Onyeka Onwenu and Sonny Okosun. Those songs dominated the airwaves on NTA and became powerful symbols of African solidarity.

As a child, I even believed Nelson Mandela was Nigerian because Nigerians embraced his cause with such passion.
Mandela was released from prison in 1990 and became South Africa’s first Black President in 1994, bringing an end to decades of institutionalised racial segregation and apartheid. Today, just over three decades later, many Africans who once stood shoulder to shoulder with South Africans in their darkest hour are treated as unwelcome strangers.
History can be painfully ironic.

Perhaps, then, the saying that one good turn deserves another does not always reflect reality. Human beings are capable of repaying kindness with hostility. It is an uncomfortable truth, but one that life repeatedly teaches.

At a personal level, this reminds us to live with fewer expectations and strive for greater self-reliance. A heart that expects little, even after giving much, is less likely to be broken.

At the national level, however, the lesson is far more profound. Nigeria must build a country where its citizens can thrive without feeling compelled to seek survival elsewhere. Studies have shown that the overwhelming motivation behind the Japa phenomenon is the search for better opportunities and improved living conditions. If those opportunities existed at home, many Nigerians would gladly remain and contribute to national development.

The experience in South Africa—and, indeed, recent developments in the United States—demonstrates that immigration policies are shaped by changing political realities. No foreign country offers permanent guarantees.

Although the U.S. Supreme Court recently ruled against President Donald Trump’s executive order seeking to abolish birthright citizenship on constitutional grounds, the episode illustrates that even long-established policies can become subjects of political contestation. A constitutional principle that has existed since 1868 could still become a matter of national debate. That alone should remind us that every nation ultimately prioritises its own interests.
The enduring lesson is simple: no country can offer Nigerians greater long-term security than a well-governed Nigeria.

Nigeria’s greatest asset remains its people. Sustainable national prosperity can only be built through visionary leadership, accountable institutions, respect for the rule of law and responsible citizenship. When government creates an enabling environment and citizens embrace innovation, productivity and accountability, Nigeria can become a destination for investment rather than a source of economic migration.

As dozens of Nigerians return home following their repatriation from South Africa, government must move beyond sympathy and symbolic gestures. Some have returned with nothing more than the clothes they wore and a single travelling bag, leaving behind businesses, investments and years of hard work. Their return is not merely a journey home; for many, it is the painful collapse of dreams painstakingly built over decades. They deserve meaningful support to rebuild their lives and contribute productively to the nation’s economy once again.

History teaches that nations are strengthened not by chasing away strangers but by creating opportunities for their own citizens. Nigeria must therefore draw the right lessons from South Africa’s painful experience. Rather than exporting its brightest minds in search of survival, it should become a country where talent is rewarded, enterprise is encouraged and hope no longer requires a passport. Only then will Nigeria become not merely the giant of Africa by population, but by the quality of life it offers its people.

 

Olusegun Hassan, Ph.D
Public Policy Analyst and Social Commentator

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An Open Letter to Northern Leaders: Arewa Is Bleeding. Who Will Answer the Call? 

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I write this letter with a heavy heart to the sons and daughters of Arewa, particularly those entrusted with leadership and influence, concerning the painful reality confronting our region today. Once united in purpose and driven by a shared vision, Arewa now appears to be living in the shadow of its glorious past.

Our forefathers built this great region with one voice, setting aside differences of ethnicity and religion. They understood that unity was our greatest strength and that our diversity was not a weakness but a blessing. Their legacy was one of peace, mutual respect, visionary leadership, and collective progress.

Today, it is heartbreaking to witness how far we have drifted from those ideals. This letter is a sincere call for reflection, reconciliation, and a renewed commitment to rebuilding the unity, security, and prosperity that once defined our beloved Arewa.

Arewa Under Siege

Northern Nigeria has become widely known as a hotspot for multiple forms of insecurity. From the Boko Haram insurgency to widespread kidnapping, armed banditry, and violent attacks, fear has become part of everyday life. People no longer feel safe in their homes, workplaces, on their farms, or while travelling on the highways. Every journey is undertaken with uncertainty, with no guarantee of arriving safely.
Even more troubling is the perception that these security challenges have become normalised. Reports of abductions, killings, and attacks have become so frequent that they often receive far less attention than they deserve. This perceived indifference from those in positions of authority has contributed to a growing public belief that criminal groups now operate with confidence and relative impunity.

Consequently, many residents feel abandoned, while public trust in the government’s ability to protect lives and property continues to erode.

Addressing this crisis requires a coordinated and sustained response through stronger security operations, improved intelligence gathering, greater support for affected communities, and genuine accountability. Without decisive action, the cycle of violence and fear will continue to undermine the region’s stability, economic development, and the well-being of its people.

Beyond Insecurity: A Crisis of Leadership

The North’s challenges are not accidental. Poverty, insecurity, and underdevelopment are the cumulative consequences of long-standing structural failures, weak governance, and policy choices that have compounded over decades.

Responsibility is shared across different segments of society—including the political elite, the educated class, and the business community—many of whom have possessed both the influence and the opportunity to intervene more decisively than they have.

Rather than being the result of a single coordinated agenda, what is evident is a persistent pattern of neglect, weak accountability, and recurring governance failures that have allowed social and economic conditions to deteriorate. These failures have contributed to rising unemployment, declining educational outcomes, inadequate healthcare, and the expansion of insecurity across much of the region.

Breaking this cycle requires more than assigning blame. It demands institutional reform, accountable leadership, strategic investment in human capital, and a renewed sense of public responsibility.

Where Are the Northern Elite?

This brings us to the most difficult question: Where are the Northern elite? Where are the governors, ministers, lawmakers, business leaders, scholars, and other influential voices? Many command enormous influence, considerable private wealth, and extensive international networks, yet too often appear unable—or unwilling—to meaningfully confront the conditions that continue to leave large parts of the region insecure, impoverished, and politically weakened.

Why does this gap persist?

Part of the answer lies in proximity to power. In political environments shaped by patronage, speaking boldly may threaten access, while silence preserves influence. Over time, self-preservation begins to resemble strategy.

Unfortunately, the cost is borne not by those in positions of privilege but by ordinary communities far removed from the rooms where decisions are made.

Reviving the North’s Industrial Legacy
Northern Nigeria was once the industrial powerhouse of the country. Cities such as Kano and Kaduna were thriving centres of manufacturing, commerce, and employment. Today, much of that industrial strength has faded.

This is, therefore, a respectful appeal to two of Nigeria’s most accomplished industrialists—Aliko Dangote and Abdul Samad Rabiu. Many people continue to ask why there is limited visible large-scale industrial reinvestment in Kano, your home state, and across Northern Nigeria.

As a Kano indigene, and to the best of my knowledge, neither Aliko Dangote nor Abdul Samad Rabiu currently operates major manufacturing facilities actively producing in Kano. Several facilities associated with their businesses are widely reported to have become inactive or to function primarily as warehouses rather than active industrial plants. For example, along Tafawa Balewa Road, two BUA facilities that previously operated flour and vegetable oil mills are reported to have ceased production. Likewise, several Dangote industrial sites stretching from Mai Malari Road to the Sharada Industrial Area are also widely reported to be inactive or operating far below capacity.

Kano and Kaduna, once renowned for their vibrant manufacturing sectors, have experienced decades of industrial decline, resulting in widespread unemployment and underutilised infrastructure. At the same time, a significant share of new private-sector industrial investment appears to have been concentrated in other parts of the country, particularly the South-West. This naturally raises important questions about balanced national development.
Philanthropy remains valuable and deeply appreciated. Scholarships, donations, and humanitarian support undoubtedly improve lives. However, charity cannot replace sustainable industrial development.

What the North urgently needs is long-term investment that revives manufacturing, creates employment, strengthens local supply chains, develops skills, and rebuilds industrial ecosystems across Kano, Kaduna, and neighbouring states. Strong factories build strong communities, while sustainable industries create lasting prosperity. The expectation, therefore, is not charity but a renewed commitment to the economic transformation of the region where many of Nigeria’s greatest industrial success stories first began.

The Responsibility of Business Leaders

The Northern business elite have watched insecurity, poverty, and displacement deepen while economic activity has increasingly concentrated elsewhere.

Insurgency, banditry, and weakened rural governance have disrupted agriculture, trade routes, and local markets. Investment naturally gravitates towards safer and more predictable environments. Yet public advocacy from many influential business leaders has often remained muted, constrained by commercial interests, political relationships, and regulatory considerations.

The region risks becoming divided into two realities: one integrated into national wealth and opportunity, and the other left to bear the consequences of persistent insecurity, economic stagnation, and neglect.

Business leadership extends beyond generating profits. It also entails helping to create an environment where enterprise can flourish, jobs can be created, and communities can prosper. Sustainable economic growth depends not only on private investment but also on the willingness of influential stakeholders to advocate policies and initiatives that promote stability, security, and inclusive development.

The North’s business community has historically played a significant role in shaping the region’s economic fortunes. That tradition of leadership remains essential today. While governments bear primary responsibility for governance and security, the private sector also possesses the capacity to influence development through strategic investments, partnerships, innovation, and constructive engagement with public institutions.

Rebuilding confidence in Northern Nigeria requires collaboration among government, businesses, civil society, and local communities. A more secure and prosperous region ultimately benefits everyone, creating new opportunities for investment, employment, and long-term economic growth.

A Message to Political Leaders

To the political leadership of Northern Nigeria: the contradiction has become increasingly difficult to ignore. The region remains one of the country’s most significant in terms of population and political influence, yet it continues to lag behind on key development indicators such as education, healthcare, infrastructure, employment, and security.

When communities are attacked, farmers are displaced, and schools are forced to close, silence from those entrusted with leadership is seldom interpreted as restraint. More often, it is perceived as detachment. Leadership is measured not only by electoral success or political influence but also by the willingness to confront difficult realities with courage, empathy, and decisive action.

The expectations of citizens go beyond promises. They seek visible commitment, practical solutions, and sustained engagement with the challenges affecting their daily lives. Rebuilding public confidence requires leadership that is accountable, responsive, and focused on the long-term development of the region.

A Message to the Educated and Professional Class

To our academics, professionals, and intellectuals: the evidence is neither hidden nor difficult to find. Reports, research, and lived experiences consistently reveal widening gaps in human development, education, healthcare, and security.

Yet, too often, expertise remains confined within institutions and professional circles that discourage open engagement with entrenched power. Knowledge should not merely describe problems; it should help solve them. Research should inform policy, enrich public debate, and contribute meaningfully to sustainable solutions.

Every society depends on courageous thinkers who are willing to engage constructively, challenge complacency, and place the public interest above personal convenience. The North possesses no shortage of intellectual talent. What is needed is a stronger connection between knowledge and action.

A Message to Cultural Influencers

To our musicians, artists, writers, actors, and other public figures: throughout history, art has served as a powerful instrument of truth, reflection, and social transformation. Cultural voices have inspired movements, preserved history, and given hope to communities during difficult times.

Yet, when economic survival becomes closely tied to political or commercial interests, critical voices often become subdued. Society benefits when its cultural figures speak with honesty, empathy, and a sense of responsibility. Their influence extends beyond entertainment; it helps shape public values, inspire civic engagement, and amplify the concerns of ordinary people.

A Shared Responsibility

Ultimately, this is not solely a Northern Nigerian problem. It reflects a broader question confronting societies everywhere: what happens when elite interests become disconnected from the well-being of ordinary people?

When access becomes more valuable than accountability, and proximity to power outweighs responsibility to the public, silence is rarely accidental—it becomes institutionalised.

The result is a widening emotional and political distance between leadership and the people. Unless that distance is narrowed through meaningful investment, principled advocacy, and courageous leadership, the same questions will continue to resonate:

Who speaks? Who benefits? Who bears the cost?

History will judge every generation by how it responds to the challenges of its time. Northern Nigeria possesses enormous human potential, entrepreneurial talent, agricultural resources, and a rich cultural heritage.

What it requires now is leadership marked by vision, courage, integrity, and an unwavering commitment to the common good.

This letter is not intended to condemn but to encourage honest reflection and meaningful action. The future of Arewa depends not only on government but also on every leader, businessperson, scholar, professional, artist, and citizen willing to place the region’s long-term prosperity above personal or political interests.

May we find the wisdom to rebuild what has been weakened, the courage to confront uncomfortable truths, and the determination to restore Northern Nigeria to its rightful place as a region of peace, opportunity, and shared prosperity.

 

Abba Dukawa writes from Kano and can be reached at abbahydukawa@gmail.com.

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2027: Why Oyo APC Should Close Ranks Behind Sarafadeen Alli | By Adeniyi Olowofela

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Since the emergence of Senator Sarafadeen Alli as the governorship candidate of the All Progressives Congress (APC) for the 2027 election in Oyo State, I have listened to and read numerous reactions from party members and stakeholders. While some of his co-contestants have expressed disappointment, such feelings are understandable in every keenly contested democratic process.

Interestingly, many people have attempted to draw Senator Teslim Folarin into the controversy surrounding the party’s choice. However, he has remained silent. In my view, that silence is deliberate. I believe Senator Folarin understands the direction taken by the party’s national leadership regarding the choice of candidate.

Anyone who believes Senator Folarin was unaware of Senator Sarafadeen Alli’s governorship ambition does not fully appreciate his political experience. Senator Folarin is a strategic politician. In the 2023 governorship election, he pursued victory with determination and commitment. Personally, I had hoped he would emerge victorious, and I remain convinced that he gave his all in that contest.

Former Minister of Power, Chief Bayo Adelabu, also contested the 2023 governorship election on the platform of the Accord Party. Although I disagreed with that political decision, democracy guarantees every citizen the freedom of association and political choice.

Following the election, he was appointed into the Federal Executive Council, a development many interpreted differently based on their political perspectives.

Today, Chief Adelabu commands a substantial political following built over several election cycles. His support base remains significant, and if APC is to present a formidable front in 2027, Senator Sarafadeen Alli will undoubtedly benefit from the goodwill and backing of Adelabu and his loyalists.

Similarly, former Minister of Communications, Barrister Adebayo Shittu, has consistently demonstrated interest in Oyo State’s governorship over the years, even though he did not purchase the APC nomination form this time. His political experience and network remain valuable assets that should not be ignored.

My sympathy also goes to those aspirants who invested as much as ₦50 million each to purchase the APC governorship nomination form. That is no small sacrifice. Nonetheless, politics demands sacrifice in the collective interest. The pendulum could easily have swung in favour of any of them. Had that happened, the rest of us would equally have appealed to others to rally behind the eventual flag bearer.

I recall an incident during the 2022/2023 party activities when an official from Abuja, sent to supervise APC affairs in Oyo State, passionately appealed to stakeholders to embrace consensus. His message remains instructive. He warned that continued division within the party would only prolong its stay outside power and ultimately hurt everyone.

That warning remains relevant today.
For seven years, the APC has remained outside government in Oyo State. Can the party afford another four years in opposition? I do not think so.

This is why the task before us goes beyond the personal ambition of Senator Sarafadeen Alli. It is a collective struggle for every APC member, especially the foot soldiers who have remained loyal through difficult times. The Federal Government alone cannot provide opportunities for everyone. Regaining power in Oyo State is essential if the party hopes to broaden opportunities for its members at both the state and federal levels.

The challenge before us, therefore, is to build a larger political platform that accommodates everyone.
Senator Sarafadeen Alli is no political novice. Over the years, he has built relationships across virtually every ward in Oyo State. His political structure and grassroots appeal are undeniable. If party members unite behind him, APC stands a strong chance of returning to Government House.

Realistically, the 2027 governorship contest in Oyo State is shaping up to feature three major political forces. First is Senator Sarafadeen Alli of the APC, representing arguably the state’s most established political platform. Second is Hon. Bimbo Adekanbi, who many believe enjoys the backing of Governor Seyi Makinde and is expected to fly the flag of the APM. Third is Alhaji Hazmat Oriyomi of the Accord Party, whose growing popularity among many grassroots supporters cannot be dismissed.

The eventual winner is likely to emerge from one of these three political blocs. That reality alone should remind APC members that victory is far from guaranteed.

The surest path to success is unity.

This election should not be seen as Senator Sarafadeen Alli’s personal battle. It is the collective responsibility of every APC member who desires the party’s return to power in Oyo State.

The time has come to bury personal grievances, close ranks and work together. Only through unity can APC reclaim Oyo State in 2027.

 

Prof. Adeniyi Olowofela, former Chairman of the defunct Alliance for Democracy (AD) in Oyo State, former Chairman of Ido Local Government, former Commissioner for Education, Science and Technology in Oyo State, and former Federal Commissioner representing Oyo State at the Federal Character Commission (FCC), writes from Abuja.

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