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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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Opinion

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

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File photo of Dr. Solomon Oroge

• How systemic fraud is draining billions, weakening businesses and threatening the future of the downstream petroleum sector

The Nigerian petroleum retail industry remains one of the most important drivers of economic activity in the country. Every day, millions of litres of petrol, diesel and other petroleum products are sold through thousands of filling stations spread across cities, towns and rural communities.

To many Nigerians, a filling station is simply a place where vehicles are refuelled. To investors and operators, however, it is a complex business environment involving inventory management, transportation logistics, cash handling, procurement processes, technology systems and human resources. When properly managed, petrol retailing can be highly profitable. When poorly controlled, it can become a breeding ground for one of the most dangerous threats to business sustainability – systemic fraud.

Unlike isolated incidents of theft or misconduct, systemic fraud is far more sophisticated and destructive. It is not the work of a single dishonest employee acting alone. Rather, it is a pattern of fraudulent activities that gradually becomes embedded within an organisation’s operational processes and culture. Over time, such practices become normalised, tolerated and, in some cases, deliberately protected by those who benefit from them.

This is what makes systemic fraud particularly dangerous. It often operates quietly beneath the surface while management remains focused on sales growth, market expansion and operational targets. By the time the full extent of the problem becomes apparent, substantial damage may already have been done.

Across Nigeria’s downstream petroleum sector, systemic fraud continues to drain significant resources from businesses every year. Revenue leakages occur through fuel diversion, stock manipulation, sales suppression, procurement abuses, payroll fraud, inventory theft and cash skimming. In many organisations, these activities take place daily, gradually eroding profitability and shareholder value.

One of the most common schemes is fuel diversion during transportation. Products that leave depots in approved quantities may arrive at their destinations with unexplained shortages. Sometimes these losses are disguised as operational variances or transportation-related discrepancies. In reality, they may be the result of organised siphoning carried out during transit.

Another common practice involves pump calibration manipulation. In such situations, customers unknowingly receive less fuel than the quantity displayed on the dispensing pump. While the discrepancy may appear insignificant on a single transaction, the cumulative financial impact can be enormous when repeated hundreds of times daily across multiple stations.

Tank dip manipulation represents another major challenge. Deliberate alteration of stock measurements allows losses to be concealed, making it difficult for management to accurately determine actual inventory positions. Similarly, sales suppression occurs when transactions are intentionally omitted from official records, creating opportunities for revenue diversion and cash theft.

Procurement fraud, inflated maintenance costs, ghost workers on payrolls, fictitious vendors and collusion between employees and suppliers have also become recurring concerns within many petroleum retail operations.
The unfortunate reality is that systemic fraud thrives where governance is weak, accountability is limited and internal controls are either poorly designed or inadequately enforced. High daily cash transactions, large fuel inventories, multiple operating locations and limited real-time supervision further increase exposure to fraud risks.

The warning signs are often visible long before losses become catastrophic.

Persistent cash shortages, unexplained stock variances, delayed banking, repeated customer complaints, inflated procurement costs and declining profitability despite rising sales should immediately attract management attention. Likewise, employees who resist transfers, refuse annual leave, display unusual secrecy or maintain lifestyles far above their legitimate income levels may warrant closer scrutiny.

Many organisations make the mistake of assessing fraud only from the perspective of direct financial losses.

However, the true cost extends much further.

Systemic fraud distorts management information and weakens decision-making. It undermines operational efficiency, damages corporate reputation, attracts regulatory sanctions and erodes customer confidence. Investors become wary, employees lose morale and businesses struggle to achieve sustainable growth.

Perhaps most damaging is the fact that fraud weakens trust—the single most important asset any organisation possesses. Once trust is compromised, rebuilding it becomes both difficult and expensive.

Addressing this challenge requires a shift from fraud detection to fraud prevention.

The most successful organisations understand that preventing fraud is significantly less costly than investigating fraud after it has occurred. Prevention begins with strong corporate governance, ethical leadership and a clear commitment to accountability at every level of the organisation.

Technology has also become an indispensable ally in the fight against fraud.

Automated tank monitoring systems, CCTV surveillance, GPS tanker tracking, integrated enterprise resource planning systems and data analytics tools provide organisations with greater visibility over operational activities and help identify unusual patterns before they escalate into major losses.

Yet technology alone cannot solve the problem.

Organisations must also invest in people, processes and culture. Employees should receive regular ethics training.

Whistleblower mechanisms must be strengthened and protected.

Responsibilities should be properly segregated and surprise verification exercises should become part of routine operational oversight.

In this regard, Internal Audit has a strategic role to play.

Modern Internal Audit functions must evolve beyond traditional compliance checks and become proactive partners in fraud risk management. Through fraud risk assessments, data analytics, control testing, fraud mapping and unannounced verification exercises, Internal Audit can provide independent assurance that critical controls are operating effectively and that emerging fraud risks are identified before they become crises.

To strengthen organisational resilience against systemic fraud, the Sedabuk Fraud Risk Management Model (SFRMM) was developed as a practical framework for fraud prevention, detection, investigation and sustainable risk management within petroleum retail operations.

The model is built around seven strategic pillars: Surveillance, Fraud Risk Assessment, Robust Internal Controls, Monitoring and Data Analytics, Management Accountability, Detection and Investigation, and Ethical Culture and Employee Engagement. Together, these pillars create a continuous cycle of identifying risks, implementing controls, monitoring activities, detecting anomalies, conducting investigations and driving continuous improvement.

The message for operators in Nigeria’s downstream petroleum sector is simple but urgent: the greatest threat to profitability may not be competition, inflation or market volatility. It may well be the silent leakage of resources occurring within their own operations.

As the industry continues to evolve under ongoing reforms and changing regulatory expectations, organisations must recognise that sustainable profitability is achieved not merely by increasing sales but by protecting every litre of fuel, every naira of revenue, every operational process and every stakeholder’s trust.

Companies that embrace ethical leadership, strong governance, proactive Internal Audit, technology-enabled monitoring and a zero-tolerance culture towards fraud will not only reduce losses but also strengthen stakeholder confidence, improve operational efficiency and position themselves for long-term success.

 

Dr. Solomon Oroge, PhD, is an accomplished professional in Internal Audit, Risk Management, Corporate Governance, Compliance and Fraud Risk Management with extensive experience in Nigeria’s downstream petroleum industry.

He is the developer of the Sedabuk Fraud Risk Management Model (SFRMM), a proprietary framework designed to help petroleum retail organisations proactively identify, prevent, detect and manage systemic fraud risks.

Oroge can be reached via the following contact details: saoprofessional@gmail.com or +234 806 512 6192.

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Opinion

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

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

Almost every democratically elected administration in Nigeria has had to grapple with pockets of insecurity in one form or another. Nigerians have watched uprisings metamorphose into banditry and terrorism, as though every administration had its own uniquely tailored brand of insecurity, defined by the modus operandi of these vicious elements.

The faces change, the methods change, but the burden on whoever occupies the highest office in the land has remained heavy and constant.

Just two administrations ago, during President Goodluck Jonathan’s tenure, we witnessed the horror of the abduction of the Chibok girls and explosives going off in public spaces in Abuja, the nation’s capital. Every well meaning Nigerian was worried, and nowhere felt truly safe. The President’s seat was not the most desirable at the time, and it was clearly a difficult job.

President Muhammadu Buhari’s administration had its own share, mostly in the form of clashes between farmers and herders, driven by grazing routes lost to farming, droughts pushing herders toward greener pastures, and old accommodations between communities slowly breaking down.

I recall quite vividly, while serving as Special Assistant to the former Governor of Oyo State, the late Senator Abiola Ajimobi, joining the head of our team in several peace talks with farmers, traditional rulers, and the Hausa and Fulani community in the state. One lesson from those rooms has stayed with me ever since. The people who understood the grievances, the terrain, and the actors were all local, yet the command of security sat far away in Abuja. That gap is the question every administration has struggled to answer.

Today, President Bola Ahmed Tinubu is in charge, and Nigerians who are students of history watched to see what shape insecurity would take and, more importantly, what this President would do differently. In recent development, the country received an answer that previous decades only debated.

On June 11, following the President’s formal request to the National Assembly to restructure our security architecture, the House of Representatives passed the constitutional amendment to establish state police, with 289 members voting in support and barely a voice against, while the Senate works to complete passage before year end. Today June 12th,2026, in his Democracy Day address, the President spoke plainly: the insecurity we face is partly the product of collapsed grassroots governance, and his administration remains committed to financial autonomy for our 774 local government councils. There it is, a two pronged solution: state police and true local government autonomy.

The first prong closes the gap I saw in those Oyo State peace talks. The amendment to Section 214 of the Constitution creates a dual policing structure under which each state may establish its own force. Security decisions will now be taken by those who know the terrain, the actors, and the grievances at first hand.

To his credit, the President did not merely champion the idea; he asked the National Assembly to institute controls to prevent abuses, the mark of a leader interested in a reform that endures rather than one that backfires. All of this rides on the largest security investment in our history, a 5.41 trillion naira commitment in the 2026 budget and over 50,000 new police officers approved for recruitment.

The second prong puts resources where the new responsibility will live. Since the Supreme Court ruled in July 2024 that federation allocations belonging to local governments must reach them directly, monthly allocations to the 774 councils have grown from roughly 387 billion naira in March 2025 to nearly 530 billion naira by September 2025. The money has never been the problem; control of it was. By pressing autonomy to its conclusion, this administration is returning both funds and accountability to the communities where insecurity actually begins, so that the grassroots governance whose collapse the President identified can finally be rebuilt.

So who wins in all of these? Nigerians win, because security decisions and development funds will finally live where the people live. Governors win the powers they have long demanded, and with them the responsibility they can no longer pass to Abuja. And the country wins a President willing to attempt what others only discussed. The President reminded us on Democracy Day that Nigerians bend and bleed but do not break. With these two reforms, we may finally stop having to prove it so often.

 

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

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

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The most foolish person in a burning house is not the one who cannot find the exit. It is the one who knew the house would burn, watched it happen, and only ran when the ceiling collapsed. That is Nigeria’s governance posture toward insecurity—a pattern so consistent that it has become normalized.

“Ikú tó pa ojúgbà ẹni, òwe ló fi pa. (The death that kills your neighbour is a proverb directed at you).

The bandits did not simply arrive. They sent warnings ahead of them through a trail of violence that crossed state lines and appeared in every massacre headline we filed away as someone else’s problem.

When Insecurity Was Still “Someone Else’s Problem”

When the North was burning and the Middle Belt bleeding, the South West treated it as distant noise. Kwara became the first warning sign—the bridge between North and South—slowly slipping under the shadow of insurgency. The question every serious observer should have asked was simple: what happens when it crosses the border?

South West governors issued statements—careful, brief, and reactive. None moved with the urgency the threat demanded. Before long, violence arrived at our doorstep: herder brutality in Oke-Ogun, attacks in Oyo and Ekiti, kidnappings along the Ibadan–Ijebu-Ode expressway, and forest camps emerging in Ondo.

The warning signs had matured into reality, yet we were still searching for an exit strategy that should have been built years earlier.

The Problem: We Only Count the Dead

In safety performance management, there is a critical distinction between lagging indicators—outcomes after failure (deaths, destruction, losses)—and leading indicators, which measure prevention before failure occurs.

Aviation, oil and gas, and other high-risk industries understand this clearly: a system that obsesses over lagging indicators will always arrive after the accident.

Nigeria’s security governance is built almost entirely on lagging indicators. We count attacks after they happen. We rebuild after a collapse. We mourn after preventable deaths.

We rarely ask:

How many attacks were prevented this quarter?

How many threats were neutralized before execution?

How many cells were dismantled at the planning stage?

We do not know the answers—because we are not measuring them. The system was never designed to prevent. It was designed to respond: loudly, visibly, expensively, and always too late.

Another Base. The Same Question Nobody Asks

The presidency is reportedly considering a military base in Oriire Local Government Area of Oyo state. It is a familiar pattern: a major security incident, public outrage, and an institutional response designed to signal seriousness.

But the critical question remains unanswered: what has been the leading-indicator performance of existing bases?

How have long-standing military formations in places like Jos, Benue, and Zamfara—some active for over two decades—actually shifted the security outcome?

A military base without actionable intelligence is a stationary slaughter ground for soldiers. It does not prevent attacks; it often becomes a reactive outpost in a repeating cycle: attack, deployment, statement, investigation, and then silence—while underlying threat networks remain intact.

The Incentive Structure Behind the Chaos

The deeper issue is not the capability of security forces. It is the incentive structure of the system.

When leadership is judged only by incidents that have already occurred, governance shifts from prevention to performance management of failure. The objective becomes managing optics, not reducing probability.

Nigeria’s security budget has grown significantly over the past decade, yet insecurity has worsened. Kidnappings have become more brazen. Why? Because funding is justified by the persistence of the crisis, not its resolution.

If the problem is solved, what justifies the next budget cycle?

For years, decentralization has been proposed as the structural reform that could change the system—but it remains trapped in political rhetoric. Why? Because decentralization disperses power, and power in Nigeria’s political economy is not dispersed. It is concentrated.

Sixteen Days. Full Stop.

Forty-six children and teachers were kidnapped in Oriire. It reportedly took sixteen days for the presidency to authorize a specialized rescue framework.

Sixteen days before the Commander-in-Chief treated the abduction of forty-six human beings as a crisis requiring formal executive activation.
But responsibility in moments like this is not singular.

The Oyo State Governor, by constitutional convention regarded as the Chief Security Officer of the state and a recipient of security votes, also occupies a central coordinating role in the security architecture of the state. Within a crisis of this scale, expectations of rapid intergovernmental coordination, visible command urgency, and sustained pressure on federal response mechanisms are not optional, hey are inherent to the office.

Yet, the response cycle, from abduction to high-level coordinated action and physical engagement with affected communities, unfolded at a pace that raised legitimate public concern about the speed and intensity of institutional reaction.

By the time visible field visits and coordinated engagements occurred, the delay had already become part of the public record of the crisis itself—shaping perception as much as the incident shaped fear on the ground.

In a functional security system, crisis response is measured in hours, not days. Not for symbolism, but because time directly affects outcomes: every passing hour in an active kidnapping reduces the probability of safe recovery and increases the leverage of perpetrators.

Sixteen days, therefore, is not merely a lapse in timing. It reflects a deeper structural problem—where urgency is often declared after pressure builds, rather than operationalized when intelligence first breaks.

And in that gap between incident and action, citizens are left to absorb the consequences of delayed coordination across all tiers of authority.

The Verdict

Nigeria does not primarily need more military bases. It needs a new security measurement architecture—one that prioritizes intelligence conversion rates, early-warning response times, and pre-emptive disruption metrics over post-incident operations.

Every threat must be treated as time-sensitive, where minutes and hours determine outcomes—not weeks and statements.

Most importantly, citizens must shift the accountability question:

Not only “why did the attack happen?”

But “why was it not prevented?”

Nigeria’s security challenge is ultimately a leadership and systems failure—an institutional preference for reaction over prevention, because prevention is politically invisible.

You cannot hold a press conference about the attack that never happened.

Until this reality is named and confronted with precision, the cycle will continue.

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