A Federal High Court sitting in Abuja, on Wednesday, January 21, 2026, finally granted bail to the Bauchi State Commissioner for Finance, Yakubu Adamu, and three others involved in a case of alleged terrorism financing.
The Source reports that Adamu, Bello Bodejo the leader of the Miyetti Allah Cattle Breeders Association, and two others are facing prosecution by the Economic and Financial Crimes Commission, EFFC, over multiple count charges bordering on money laundering and terrorism financing to the tune of $9.7 million.
The defendants had, about three weeks ago, been denied bail by the Hon Justice Emeka Nwite, who agreed with the argument of the prosecution counsel that granting the accused bail could negatively affect the prosecution of the matter.
Justice Nwite also held that the charges against the defendants are such that have serious implications for the national security.
“I am not unmindful of the constitutional provisions of Section 36 (5) which provides that every person who is charged with criminal offence shall be presumed innocent until he is proven guilty.
“In considering the application for bail, all factors must be considered. The court has the responsibility to weigh the nature of the offence, the proof of evidence adduced and the severity of the punishment if the defendants are convicted” Justice Nwite argued.
He subsequently aligned himself with the fears expressed by the prosecution counsel to the effect that the defendants may not make themselves available for trial if granted bail.
In rejecting the bail application, Justice Nwite held that the interest of justice will be better served, not by granting bail to the defendants, but by giving the matter an accelerated hearing.
But in a curious twist of events, Justice Nwite last week handed over the case file to the Chief Judge of the Federal High Court for reassignment, triggering, in the process, widespread speculations as to the possibile motives behind the action.
Ruling on a fresh bail application, the new Judge, Justice Mohammed Umar, granted each of the four defendants bail in the sum of N100 million.
The court also ruled that each of the defendants must produce two sureties in like sum, while one of the sureties must be a serving Permanent Secretary and the second of not lower than the rank of a Director in the Civil Service.
The accused in addition, are to deposit their international passports and other travel documents with the court’s Registrar, and are not to travel outside the country without the express permission of the court.
They are also to be reporting to the Bauchi State command of the Department of State Service, DSS, every Monday.
Further proceedings have been adjourned till March to March 26, 2026.
It will be recalled that Adamu and others had earlier been granted bail in another case involving alleged N5.7 billion money laundering and contract splitting by Justice Nwite.
The Trials have since provoked deep-seated disagreement between the Presidency and Bauchi State Governor, Bala Mohammad who has alleged intimidation, harassment and orchestrated smear campaign against him owing to his refusal to defect to the All Progressive Congress, APC.
The Abia State Government has warned traders and members of the business community, particularly, those operating at the Ariaria International Market, Aba, to be wary of the activities of groups, and associations claiming to have been granted the authority to engage in the remodeling and reconstruction of shops.
Specifically, the Government warned the leadership and members of the National Association of Nigerian Traders, NANTS, to desist from any false claims of being engaged for the purpose of remodeling Ariaria International Market or any markets in the State.
In a letter addressed to the NANTS, (Ariaria International Market Chapter), through Chioma Onyekwere Esq, the Commissioner for Trade, and Commerce, Dr Mrs Salome Obiukwu, also warned that any payments made, or intended to be made to unauthorized persons and groups in relation to the remodeling of Ariaria International Market, are entirely at the risk of those making such payments.
According to the Commissioner, the Abia state Government will not recognise or be bound by any such transactions, as it has not authorized any persons or groups to carry out any remodeling and reconstruction exercise on its behalf at the Ariaria International Market.
In the letter which was copied to the Abia State Commissioner of Police, the Aba Area Command, and the Director, Department of State Service DSS, the Government similarly warned that it will not hesitate to initiate legal proceedings against NANTS, or any groups that engage in any unauthorized transactions on its behalf at the Ariaria International Market or any other markets in the State .
“The Ministry of Trade & Commerce has received reports that your group , unknown to the Abia state Government , National Association of Nigerian Traders ( NANTS) Ariaria International Market Chapter and its members are falsely claiming that the state Government has granted you permission to engage in the remodeling of Ariaria International Market Aba.
“The State Government, through the Ministry of Trade & Commerce, hereby states clearly and unequivocally that no such approval or authorisation has been granted to your group by the state Government or any of its agencies.
” You are hereby WARNED and DIRECTED to CEASE AND DESIST immediately from: Making any claim of Government approval and , Undertaking or attempting to undertake any remodeling or related activities in the Market.
“TAKE FURTHER NOTICE that any trader or member of the public who pays or intends to pay money to your group does so entirely at his or her own risk ,as the Government will not recognise or be bound by such transactions.
“Failure by your group to comply with this directive will attract immediate legal action, including criminal investigation and prosecution without further notice”, the letter reads .
The Chairman of the Christian Association of Nigeria (CAN) in the 19 northern states and the FCT, Rev. Dr. Joseph Hayab, has accused security agents of failing to act decisively on the reported attack on churches in Kaduna state
He argued that a swift pursuit could have prevented the bandits from escaping with such a large number of victims.
Reacting amid official denials and growing public confusion, CAN leader insisted that the reported attack on churches in Kajuru Local Government Area of Kaduna State did happen, describing it as a painful incident.
The Chairman confirmed that he got to know about the incident through internal networks long before it reached the media.
Speaking from his long experience within CAN’s leadership structure, the northern regional chairman explained that the organisation operates a deeply connected communication system, stretching from the national level down to grassroots communities.
“This structure makes it difficult for incidents of this magnitude to go unnoticed or be fabricated.”
He disclosed that the first alert reached him at exactly 2:56 p.m. on Sunday, shortly after the attack.
“The message reported that armed men had invaded worship centres—specifically Cherubim and Seraphim Church One, Cherubim and Seraphim Church Two (also known locally as Bishara and Husky Cherubim and Seraphim)—and marched worshippers into the bush.
“At the time, the exact number of those taken was unclear, largely because fear had gripped the community and immediate verification was impossible.
“The situation was made more complex by the absence of some local CAN leaders, including the Kaduna State chairman, who was out of the country when the incident occurred. Still, information continued to flow through established channels.
“By Monday, reports had already surfaced on social media. As calls poured in from journalists and concerned Nigerians, CAN leaders chose caution.
“They delayed public statements, not out of denial, but to avoid spreading unverified figures and to prevent panic—especially at a time when there had been positive security developments in Kaduna, including the rescue of kidnapped clergy and the release of relatives of a slain priest.
“When numbers ranging as high as 100 abducted persons began circulating, CAN pushed back against what it described as exaggerations.
“The focus, should not be on conflicting figures, but on the undeniable fact that worshippers were attacked and some taken. They also noted that several victims escaped and returned, which naturally affected early estimates.
“CAN maintained that security agencies were informed immediately after the incident, expressing concern over later official statements suggesting that nothing had happened.”
According to him, such claims only deepened confusion and inflicted further emotional pain on affected families.
“Addressing the contradiction between their account and that of security agencies, the CAN leader stopped short of accusing authorities of deliberate cover-ups, instead suggesting miscommunication or errors within the system.”
He emphasised the importance of careful language, noting that while mistakes can be corrected through dialogue, damaging trust between citizens and security agencies would only worsen an already fragile situation.
He revealed that engagements with security agencies and senior officials have since led to a shared understanding: the incident did occur, and innocent worshippers were taken during church services.
Assurances were also given that efforts would be made to pursue those responsible.
He questioned how families of abducted persons would feel hearing official denials while their loved ones were missing.
Looking beyond Kajuru, the CAN leader warned of broader security threats, citing intelligence about planned attacks on Christian communities in other states, including Niger, Kogi and Kwara.
Hayab argued that downplaying such violence as mere “banditry” undermines its seriousness, especially when armed groups openly terrorise civilians.
While acknowledging concerns that incidents like this could attract international attention, Hayab framed it as an opportunity for Nigeria to correct narratives through transparency and decisive action.
“If one community is unsafe, no one is truly safe,” the CAN leader said, calling for trust, honest communication and genuine cooperation between citizens and security agencies as the only path to lasting peace.
The Nigeria Police authorities on Wednesday January 21, 2026, finally confirmed the abduction of several Christian worshipers in the Kajuru Local Council of Kaduna State.
The Source reports that locals from Kurmi Wali community in Kajuru local Government had, on Sunday, January 18, 2026, reported the kidnap of over 170 worshipers by armed banditry elements.
But their claims were roundly denied by both the Kaduna State Government and Kaduna State Police Command, both of which insisted that there was no such incident in the area.
Specifically, the Kaduna State Commissioner of Police, CP Muhammadu Rabiu, at a media briefing described the claims as not only false but a mischievous attempt to undermine the fragile peace of the state.
But in a statement on Wednesday, Force Public Relations Officer, Benjamin Hundeyin, while confirming the incident , attributed the earlier denials by the Kaduna State police Command on the need to avoid flaring tempers ,and creating unnecessary panic among the populace.
According to him, the Kaduna State Government’s initial rejection of the mass abduction claims was informed by the position of some local leaders of the affected area disputing the development.
“Some individuals from the affected areas also disputed the earlier police reports thus creating uncertainty and reinforcing the need for caution and thorough verification by the police and other security agencies before making conclusive public statements on such a sensitive matter .
” In this context , comments made by the Kaduna CP during a media briefing were intended to prevent unnecessary panic while facts were being confirmed.
“Those remarks ,which have since been widely misinterpreted were not a denial of the incident ,but a measured response pending confirmation of details from the field , including the identities and number of those affected,” Hundeyin stated .
This is as he informed that the Inspector General of Police IGP Kayode Egbetokun has directed the deployment of operatives and equipment to the Kajuru local council ,and adjourning communities to enhance security.
The deployment exercise which also involves operatives of the tactical unit, is primarily targeted at intensifying patrols, search-and-rescue operations ,as well as beefing up security.
The Source further reports that amidst the initial denial by the Government and police authorities, both the leadership of the Christian Association of Nigeria, CAN ,and then affected communities had insisted that there were indeed mass abductions.
Ohanaeze Ndigbo Worldwide has called on all Churches in Igbo land to observe the maiden edition of the Igbo Adoration and Thanksgiving Day on Saturday, January 31, 2026, from 9:00 a.m. to 12:00 noon, with prayers, adoration, and thanksgiving dedicated to God.
This follows a declaration by the National Executive Committee, (NEC) of Ohanaeze Ndigbo Worldwide which officially declared the last Saturday of every January as Igbo Adoration and Thanksgiving Day.
It is a day set aside for collective prayers, thanksgiving, and spiritual reflection for Ndigbo at home and in the Diaspora.
According to a statement signed by the organisation’s Publicity Secretary, Ezechi Chukwu, Ph.D., the decision was taken at the NEC meeting of Ohanaeze Ndigbo Worldwide held on January 20, 2026.
The declaration followed a formal appeal by the Igbo College of Bishops, represented at the NEC meeting by Archbishop David Onuoha of the Owerri Anglican Province and Archbishop Sosthenes Eze of the Enugu Anglican Province, alongside other clerics.
The appeal, based on spiritual symbolism, sought a revision of an earlier resolution by the Imeobi Ohanaeze meeting of December 23, 2025, in Enugu, which had proposed the last Sunday of January for the observance.
Consequently, the NEC resolved that the celebration be held on the last Saturday of every January, noting that the Imeobi Ohanaeze would be formally briefed at its next meeting.
Speaking on the importance of the decision, the President-General of Ohanaeze Ndigbo Worldwide, Senator Azuta Mbata, urged Ndigbo across the globe to reflect deeply on the significance of the day.
He described the observance as a moment of collective gratitude to God “for His enduring mercies and grace upon the Igbo nation, despite the numerous challenges encountered over the decades.”
The organisation further urged Igbo communities worldwide to participate wholeheartedly, describing the day as a unifying spiritual landmark aimed at strengthening faith, unity, and collective identity among Ndigbo.
A devastating mid-day inferno at the Kano State Animal Health School in Kabo Local Council of Kano state has left no fewer than 34 classrooms and several other properties worth several hundreds of Millions of Naira razed.
There were, however, miraculously, no fatalities from the incident which occurred at about 2:30 pm on Monday.
A statement on Wednesday January 21, 2026, from the Spokesperson for the Kano State Fire Service, Saminu Yusuf Abdullahi, informed that the swift Intervention from fighter fighters from the Rijiyar Zaki Fire Station assisted in preventing the fire outbreak from engulfing more parts of the School.
“The fire service control room received a distress call from one Jamilu Abubakar on the fire outbreak in the school premises. Fire fighters from the Rijiyar Zaki Fire Station were immediately mobilised to the scene.
“On arrival our men discovered a ground-floor building measuring about 500 by 500 feet, used as an Animal Health School, engulfed in flames” Abdullahi stated .
According to him, out of the 34 classrooms affected by the inferno, 16 were seriously burnt , while 18 were partially damaged.
The efforts of the fire fighters paid off, as the situation was prevented from further spreading to other classrooms and offices of the College.
The Fire Service spokesman attributed the relative success recorded during the rescue exercise to the equipment deployed and the resilience and the prompt response by fire fighters.
When a Minister Talks Like the Presidency Is a Background Detail The painful part Nigerians are now forced to confront is not only that Nyesom Wike speaks as if parties do not matter in Rivers State, but that he speaks as if the presidency itself can be treated like a background detail. This is what makes the moment feel insulting to the public mind.
Wike is a Minister under President Bola Ahmed Tinubu, yet his language, posture, and public performance often give the impression that he is not merely working for the president, but working above the normal boundaries of presidential authority. It is one thing for a minister to be influential.
It is another thing for a Minister to behave as if national power must adjust itself around his personal dominance.
The Psychology of Political Arrogance and Delegated Power:
This is where the psychology of political arrogance becomes clear. In a functioning democracy, a minister is meant to represent delegated authority, meaning the minister acts with the president’s trust, but still operates within limits, humility, and collective responsibility. But when a minister behaves as if he can speak like the final owner of political space, he begins to send a public message that authority is not institutional, it is personal. That is how people begin to feel that Tinubu is the official president, but Wike is the operational president in certain political spaces. This kind of dynamic does not just distort government, it weakens the symbolic meaning of the presidency itself.
A Political Style Built on Presence, Not Restraint
Professor John Egbeazien Oshodi
Wike’s political style has always been built around force of presence. He enters spaces loudly, speaks with certainty, and creates the impression that the room must revolve around him. That approach can win battles, but it damages national maturity. When he tells Rivers people that Abuja is not his place and that he will be coming home every week, he is not just talking about visiting his people. He is signaling that his political base remains the real center of his identity, and that the national assignment is simply a job location. In normal systems, that statement would raise serious concern about focus, boundaries, and divided loyalty. But in Nigeria, power is so personalized that such a statement becomes applause material.
What Citizens Learn When Dominance Goes Unchecked
The deeper wound is what the public learns from it. If a Minister can speak like this, and no clear institutional correction qfollows, citizens internalize a dangerous lesson: that government roles do not necessarily come with discipline, and that proximity to power can become a license to behave without restraint. When public officials model uncontrolled dominance, citizens begin to mirror it in daily life. They begin to believe that leadership is loudness, that authority is intimidation, and that respect is something you force out of people. This is how political culture becomes social culture, and the nation’s emotional health declines quietly.
Yilwatda’s Discipline Versus Wike’s Dominance
Now compare that posture with Professor Nentawe Yilwatda’s message as APC chairman. Yilwatda is speaking the language of party discipline, inclusion, and measurable membership structure. He is saying register everyone, no one should be excluded, and failure will have consequences. That is an attempt to build a party that functions like an institution. But Wike’s posture in Rivers is the opposite direction, where party identity is mocked, and personal structure is treated as the only true political reality. In psychological terms, one leader is trying to build order through systems, while another leader is building order through dominance. Nigerians are watching both approaches at once, and the fear is that dominance is still louder than systems.
The National Embarrassment of a Politically Unmoored Power Broker
The most troubling aspect is that Wike is not even APC by identity, and his relationship with the PDP has been deeply ruptured, yet he speaks as if political parties are irrelevant in his territory. That alone is a national embarrassment. But when he does it while serving under Tinubu, it becomes a deeper institutional humiliation. It suggests that Nigeria’s political system still allows power brokers to operate like independent governments inside the government, with their own crowd psychology, their own street level control, and their own definition of political reality. That is not federal democracy, that is a layered power arrangement where some actors behave as if they are larger than the structure they serve.
Tinubu’s Burden: The Presidency Must Draw Boundaries
This is where Tinubu’s role becomes psychologically important, even beyond policy and governance. A president must not only lead through appointments and decisions, he must lead through clear boundaries that protect the dignity of the office and the coherence of national authority. If ministers begin to act like personal emperors, citizens start to question whether the presidency is directing the government or simply managing competing power centers. That uncertainty weakens the nation, because a country cannot move forward when the public senses that the leadership structure is fragmented, and that political giants inside government can speak as if they answer to no one.
How Nigeria’s System Rewards Domination and Injures Trust
But Nigeria’s tragedy is that the system has rewarded this behavior for too long. Political domination has often produced short term results, and those results have been mistaken for leadership strength. Yet the long term effect is national emotional damage. People begin to normalize disrespect, normalize political bullying, and normalize institutional confusion. They stop believing that rules protect anyone. They start believing only personal loyalty protects survival. That is how corruption grows, and that is how national trust dies, not only through stealing money, but through stealing the people’s belief that leadership can be sane.
A Therapeutic National Lesson: Strength Must Come With Maturity
The therapeutic lesson for the nation is that Nigeria needs leadership that can combine political strength with emotional maturity. Strength without maturity becomes intimidation. Power without restraint becomes arrogance. Influence without accountability becomes national poison. If Tinubu wants a stronger Nigeria, the presidency must encourage competence and loyalty, but it must also insist on boundaries, humility, and respect for institutional order. Ministers must serve their assignments without turning national roles into personal theatre. Parties must rebuild themselves as institutions, not as platforms for strongmen. Citizens must learn to celebrate service more than drama, and results more than loudness.
The Better Way Forward: National Recovery Through Restraint and Institution Building
Nigeria can still heal, but it requires political self control as a national value. The country must move from dominance politics to competence politics, from personality worship to institutional trust, and from emotional manipulation to responsible leadership communication. Leaders like Yilwatda are correct to pursue inclusion, structure, and verifiable membership systems, because democracy cannot survive on guesses and intimidation. But that effort must be matched by a political culture where public officers, including powerful ministers, understand that their greatness is proven by discipline and service, not by how loudly they can dismiss parties, or how confidently they can speak as if the president is secondary. The nation will grow when power learns manners, when influence learns restraint, and when leadership learns that the highest authority is not intimidation, but responsibility.
Oshodi is a Professor of Clinical/Forensic Psychology
Stakeholders, mainly community leaders, have applauded the decision of the Kaduna State Governor, Uba Sani to create Hausa Royal Dynasty within Zazzau Emirate.
Described as a landmark decision with deep historical significance, Governor Sani, has approved plans to establish the Hausa Dynasty within the Zazzau Emirate.
A statement at #hausaactivist Senator Uba Sani, stated that “This move is widely seen as a bold step toward restoring historical balance, justice, and inclusiveness in the traditional leadership structure of Zaria.
“Since the Sokoto Jihad of the 19th century, the Zazzau Emirate has been dominated exclusively by Fulani ruling houses.
“At present, there are four recognized dynasties, all of Fulani origin: Fulata Borno – Gidan Barebari; Fulata Katsina – Gidan Katsinawa; Fulata Mali – Mallawa Dynasty and Fulata Silsibe – Gidan Sullubawa.
“For over two centuries, indigenous Hausa lineages—despite being the founders of the Zazzau Kingdom—have remained excluded from legitimate access to the throne.
“With governor Sani’s approval, a fifth royal house, to be known as the Hausa Dynasty (Gidan Hausawa), has been established.
“The primary objective is to ensure fairness, historical justice, and equal opportunity in the succession to the Zazzau throne.
“Crucially, this new dynasty will provide a legitimate pathway for descendants of Sultan Muhammadu Isiyaku Bawa Jatau, the original Hausa founder of the Zazzau Kingdom, to contest for the emirship of Zaria—an inheritance historically denied them.
“Many observers and hausas have praised the governor’s decision as courageous, reconciliatory, and long overdue. According to reliable insider sources, the process is already underway.
“Historical records confirm that Sarkin Zazzau Muhammadu Makau left no direct descendants. However, succession continued through the Jatau lineage:
“After the Fulani-led attack on Sarkin Zazzau Muhammadu Makau and his entourage during an Eid day assault in Zaria, Makau led a migration to the southern part of the Zazzau domain.
“Upon Makau’s death, he was succeeded by his brother Abu Jatau (Abuja).
“Abu Jatau was later succeeded by Abu Kwakwa, both sons of Sarkin Zazzau Malam Isiyaku Bawa Jatau (though from different mothers).
“These two rulers established the royal lineages that later became prominent in Zazzau–Abuja (Suleja).
“From this lineage descended Sarkin Abuja Mamman Gani, son of Abu Kwakwa. During colonial rule, Mamman Gani was deposed by the British and chose to return to Zaria, the ancestral homeland of his forefathers. At the time, Sarkin Zazzau Alu Dan Sidi Bamalli was on the throne.
“Historical accounts note that Mamman Gani and Alu Dan Sidi shared scholarly ties, having studied together in places such as Kontagora and other centers of learning. This relationship facilitated Mamman Gani’s resettlement in Zaria.
“He initially settled near Kofar Kuyambana, later moving closer to Albarkawa, then to Gidan Dutse, and finally back to Zage-Zage, the original ancestral home of the Jatau family.
“The recognition of a Hausa Dynasty in Zazzau represents a potential turning point in the emirate’s history one that acknowledges indigenous ownership, heals historical grievances, and promotes unity through justice.
“Many Hausas, historians, and community leaders have described Governor Sani’s decision as “an act worthy of praise”, emphasizing that true peace and legitimacy in traditional institutions can only be achieved through fairness and historical truth.
“This is not just a political decision it is a restoration of history.”
On Tuesday a Federal High Court sitting in Abuja gave the David Mark-led African Democratic Congress, ADC, a reason to celebrate. It affirmed that there is no faction in the party and that Mark is its only recognised Chairman.
The Court, therefore, directed the Independent National Electoral Commission (INEC) to publish the names of candidates submitted by the African Democratic Congress (ADC) under Senator David Mark for the upcoming February 21 Area Council elections in the Federal Capital Territory (FCT).
The Honourable Justice Mohammed Umar, delivering judgment in suit number FHC/ABJ/CS/1907/25, ruled in favor of 17 ADC candidates who challenged INEC’s refusal to grant them electronic access to upload their names on the commission’s portal and thus preventing their participation in the local elections.
According to Justice Umar, the evidence presented by the plaintiffs was not only credible, but “proved their case beyond reasonable doubt.” Therefore, he ordered INEC to recognize and publish their names as ADC candidates for all the positions they desire to contest for in the party’s substitution primary election.
He, also, mandated that the names be uploaded onto INEC’s portal in compliance with Sections 29(1), 31, 33, and 84(1)(5)(6) of the 2022 Electoral Act and INEC’s Election Guidelines.
The candidates ordered by the Court to be listed are:
The plaintiffs headed to court when INEC denied ADC access to upload their particulars related to substitution primaries, citing issues with recognition of the current party leadership’s signatures—including those of Senator David Mark (National Chairman) and Ogbeni Rauf Aregbesola (National Secretary)—by INEC’s officials.
Is it true that a Nigerian youngster said he is greater than Fela? I sincerely hope he was misquoted.
Even if he were to live ten lifetimes, his art and his life could not measure up to Fela Anikulapo-Kuti.
Is it in art? Is it in music? Is it in activism, courage, or originality?
Fela was not just a musician; he was a movement, a conscience, a revolution in human form. His music gave birth to Afrobeat, a genre now studied in universities across the world, sampled by global superstars, and performed on the world’s greatest stages. From Lagos to London, New York to Berlin, Fela’s sound reshaped global music and African identity.
Fela stood alone—fearless in the face of military dictatorships, unapologetic in his resistance to oppression. He used his music as a weapon against injustice, corruption, colonial mentality, and state violence. For this, he was arrested over 200 times, brutalized, imprisoned, tortured, exiled, and silenced—yet never broken.
His mother was murdered by the state. His house, the Kalakuta Republic, was burned to the ground. His property was seized. He was flogged, beaten, and jailed from Alagbon to Panti, hounded by police and soldiers alike. Yet, after every assault, Fela returned with sharper lyrics, deeper rhythms, and more defiant truth.
For any young person—musician or not—to compare himself to Fela, he must first walk the corridors of Nigerian jailhouses: Lagos, Maiduguri, Benin. He must endure police cells and military tribunals. He must lose everything, go into exile, and still return with his creative spirit intact.
Fela was a multi-instrumentalist, a composer, bandleader, philosopher, and cultural theorist. He could play virtually every instrument in his band, wrote complex compositions lasting 15 to 30 minutes, and fused jazz, highlife, funk, Yoruba rhythms, and political poetry into something entirely original—something timeless.
Globally, Fela is honored as: • One of the most influential musicians of the 20th century • A cultural icon whose life inspired Broadway productions, documentaries, books, and academic studies • A symbol of African resistance and intellectual freedom • A voice for the oppressed, long after his death
Fela did not chase acceptance. The world came to him.
So, whoever this fellow is—if he indeed made such a claim—should simply be ignored. He may be one of those who would flee the country the moment the police knock once on his car window in Ojuelegba.
Fela did not run. Fela stood. Fela fought. And Fela remains immortal.
