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Lagos Cult Clash: Fatalities Rise; Police Arrest 26 |The Source

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Lagos Cult Clash

By Akinwale Kasali

For days, residents of Alakuko, Dalemo and Kola area of Oke-Odo Local Council Development Area in Alimosho Local Government Area of Lagos State have witnessed unrest, as wanton destruction of lives and properties reigned.

Cult members, including the One Million Boys gang that terrorised Lagos and Ogun State during the Covid-19 Pandemic Lockdown last year, were on rampage, killing, maiming, raping and destroying properties.

Casualties recorded in the area was on the rise as residents scampered for safety, with the Cult groups engaging themselves in a fierce war, shooting sporadically.

Hospitals in the area had different casualties, ranging from matchete cuts and all kinds of injuries.

The crisis forced the Police attached to Kola and Alakuko Police Station to run for safety as the Cultists had a filled day.

It however took the intervention of the Lagos State Commissioner of Police, Hakeem Odumosu, who went to the scene of the Crisis with his Men to bring back normalcy to the area.

26 Cult members were arrested, some with gun wounds and matchete cuts, while dead bodies also littered the Street.

The Source gathered that it was reprieval attack that led to the Crisis.

According to a resident who pleaded anonymity, “The whole issue started last Friday when one of the rival cult member had a clash with another, this however escalated leading to the high casualties and destruction”.

Janet Eluame, a resident of Alakuko, who has a shop within the area was counting her losses. She said that her shop was destroyed with the Cultists using that avenue to loot.

Eluame is just one out of many persons who own shops and small businesses in the area, who are lamenting that the Cultists have used the avenue to loot their shops and cart away their wares.

As at today, business is gradually getting back on track, as residents can now move out of their houses and hideout to go about their respective businesses.

Unity Bank: NYSC Member Wins Big In Corpreneurship Challenge

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By Fola James

Unity Bank Plc has announced Akomolede Blessing as the latest winner in the Bank’s Corpreneurship Challenge in the Edo state pitch challenge with a N500 000 cheque presented to him by Oliseneku Emmanuel Ezemezu, the bank’s Regional Manager, Edo/Delta states.

The lender introduced the challenge, last year, to assist members of the National Youth Service Corps, NYSC become business owners. Many NYSC members have benefitted from the programme.

The Oluwatomi Somefun-led Unity Bank’s flagship business plan competition for NYSC members has produced many winners, including Ejidike Vitalis, Aromire Yusuf, and Sanni Adeola who all emerged during the final pitch for NYSC 2020 Batch B, Stream 1B corps members, held at the Lagos NYSC Orientation camp last year.

Unity Bnak MD Tomi Somefun
Unity Bank MD Tomi Somefun

One of the high points of last year’s event occurred when a Zobo beverage processing plant business plan by Ejidike Vitalis, a Pharmacy graduate from Nnamdi Azikiwe University, Awka emerged the best plan, winning the N500,000 grant.

Other winners include a fish farm business plan by Aromire Yusuf which earned him N300,000 business grant, while Sanusi Adeola’s Garri Processing plant business plan received N200,000 business grant.

To ensure best practices, the Bank has always ensured that contestants’ business plans were assessed on originality, marketability, future employability potential of the product and knowledge of the business.

Speaking on the initiative recently, Divisional Head, Retail, SME & E-Business, Olufunwa Akinmade said “Our value proposition is to therefore reach out and equip more corps members by improving the quality of the mentoring programme in the corpreneurship challenge and in the process, build increased capacity amongst the Youths who will become a catalyst to Nigeria’s economic development.”

Two years ago, Unity Bank Plc introduced the Entrepreneurial Development Initiative, to specifically targets corps members, as part of efforts to contribute to job creation in Nigeria and empower jobless youths to become entrepreneurs.

Governor Makinde Debunks Rumour Of Leaving PDP To ADC, Says It Is False |The Source

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Governor Seyi Makinde

By Akinwale Kasali

Governor Seyi Makinde has debunked the Speculation making the round that he was planning to defect to the African Democratic Congress, ADC, from the Peoples Democratic Party, PDP, after the Local Government Council Election.

The Governor in a statement  signed by his Chief Press Secretary, Taiwo Adisa,  described the news story that insinuated that the governor is set to dump the Peoples Democratic Party (PDP) as “a concocted falsehood from purveyors of fake news, who are bent on maligning the governor at all cost”.

Adisa maintained that contrary to the fake news report, which went viral, said that Governor Makinde has no plan to join any other party.

According to him, the governor has remained a strong pillar of the party for many years and is already leading the mission for its resurgence in the South-West.

Adisa stated that the report in question raised all the red flags of fake news, as it was based on unverifiable claims from an unnamed source, adding that if the journalist and the editors of the medium had done due diligence, such falsehood would not have found its way into the public sphere.

The media aide added that attempt to launch the concocted story shortly after some media outfits had tried to exaggerate the governor’s exit from a WhatsApp platform that purportedly belongs to the PDP, is negatively ingenious.

He added that the publication is a clear signal that the war being waged against the Makinde Administration through fake news and false alarms is showing no sign of abating.

Adisa said: “There is a concocted lie doing the rounds about Governor Seyi Makinde of Oyo State planning to dump the PDP.

“This is the latest in the rounds of false reports and fake news, weapons which some individuals have employed to wage needless war against the governor.

“It becomes imperative to attack the hydra-headed monster of fake news and false reports and this particular report raised all the red flags of fake news, as it was based on alleged hints from an individual who claimed not to want his name in print.

“The noble profession of journalism dictates that if a party makes insinuations about another party, the second party’s response should be sought. The reporter in question had access to the media unit of the governor but he chose to fly with the falsehood.

“This is the kind of story that would have had its place in the dust bins if the reporter and editors of the medium did due diligence on it.

“However, knowing that there is an agenda by some people to derail the Makinde Administration with fake news, it is clear that any news no matter how false or unverified, will be allowed to scale through the gate-keepers in the media, some of who are their allies.”

The statement maintained that apart from the governor not contemplating joining ADC or any other party for that matter, he would also not be distracted by the ridiculous lies being circulated by the enemies within and without.

“But we need to make something clear: no matter the amount of falsehood through fake news and false alarms, Governor Makinde will continue to remain focused on the mandate of developing Oyo State.

“If the purveyors of fake news and unscrupulous elements seeking to derail the administration think that their actions will slow down the governor in his determined pace to develop Oyo State, then they should have a rethink,” the statement concluded.

Lagos Land Tussle: Union Alleges Oshodi Tapa Does Not Own Epetedo, Claims It Belongs to 21 Compounds |The Source

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Abdulrahman Ayinde Mogaji

By Akinwale Kasali

For years, there have been a raging controversy over who really owns the popular Epetedo area of Lagos Island, Lagos State, leading to brickbats and cold war among the families involved.

In recent times, hoodlums allegedly sponsored and ordered by popular members of the Oshodi Tapa family in Lagos Island including Chief Kabiru Oshodi popularly known as Olori Eyo and Baba Surakatu Oshodi have been involved in violent land and property grabbing, assault, brandishing of dangerous weapon, disturbance of public peace and other violent activities in the area.

This behaviour from the Oshodi Tapa family, according to many sources, is premised on the claim that they own the Epetedo area.

However, investigation carried out and interviews made to notable personalities from Epetedo insist that Oshodi family does not own the area.

They revealed that the progenitor of the Oshodi Tapa family was originally a Six year old slave boy from Nupeland who was bought by the kind hearted Oba Eshinlokun of Lagos at Badagry during the thriving days of slave trade, and as such are shocked by the attempted historical revisionism going on.

This disclosure from the said quarters did not augur well with some family members from the other side, prompting this magazine  to take further steps in getting to the root of the matter by  interviewing families involved.

In a quest to unravel the truth, an exclusive Interview was held with Alhaji Imam Rahman Mogaji, the Executive Secretary-General of Epetedo Union, a foremost association of descendants of Epetedo founded in 1927.

Mogaji is a foremost activist, Islamic cleric, historian of repute and prominent son of Epetedo area from the Balogun Momoh Mogaji Oloko Compound.

According to him, he witnessed the issues first hand and has been involved in the moves for peace in the area.

Below is the interview:

Can you Introduce yourself?

I am Alhaji Abdulrahman Ayinde Mogaji, the Chief Imam of Mogaji Central Mosque, Freeman Street, Epetedo area of Lagos Island and also the Executive Secretary-General of the Epetedo Union, established in 1927.

What is the problem in Epetedo area of Lagos Island?

It’s a long story but I will get into it quickly. Oshodi Tapa family in Lagos Island led by Chief Kabiru Oshodi aka Olori Eyo and Baba Surakatu Oshodi have been involved in violent property grabbing, assault, and disturbance of public peace. They are making false claims that they own the Epetedo lands. That is an absolute falsehood and a terrible attempt at historical reversion and revisionism. It is on record that in the presence of Lagos government officials from physical planning, our Epetedo Union lawyer was assaulted by Chief Kabiru Oshodi just this January 13/14. It is getting out of hand.

What is really the truth of the matter?

The Oshodi Tapa families are one of the prominent leaders of the area but do not own the lands. The returnee chiefs and warriors of King Kosoko were all given lands independently and subsequently were given independent Crown Grants per compound by Governor Glover in 1869 after the death of Oshodi Tapa.

The documents are still available. There are 21 Compounds that make up the Epetedo area and Oshodi only owns two as a leader, there are 19 independent other compounds.

The Aromire families who originally gave the lands to King Kosoko for all his chiefs who returned with him after about 10 years exile in Epe have disagreed with the position of the Oshodi family on this matter. The King Kosoko families also disagree with Oshodi family on the matter. Even the Oba of Lagos does not agree with Oshodi family on this matter. I will give you a blow-by-blow historical accounts and background on this issue. Everything I am saying is as referenced in the following historical books.

So I am not telling you my personal views. Please check The Lagos Consulate 1851 – 1861 by Robert Smith written in 1978; Letter written by Chief Momodu Oteniya Kosoko to the Commissioner of the Colony’s Office in Marina Lagos dated March 9th, in 1943; History of Lagos by J.B Losi in 1921; History of Eko Dynasty by Chief Bolakale Kotun Published 26th April, 1973 and Table of Principal Events in Yoruba History by John Augustus Otonba Payne in January, 1893. These books all counter the false claims of Oshodi family.

Epetedo

Who are the masterminds of the alleged property hrabbing and usurpations?

Baba Surakatu Oshodi is the ring leader. There is also Morufu Babatunde Oshodi aka Awishe who is the Chairman Oshodi family; Nasiru Adegboyega Oshodi and Chief kabiru Oshodi aka Olori Eyo. They are all key actors.

What steps has the Epetedo Union made for aresolution?

We have been creating awareness for our members and giving support to those affected. As a mark of respect, we took the matter first to the Oba of Lagos before thinking of involving state government. Kabiyesi is the father for all and a representative of the government. We had written petitions and made oral documentary and documentations to the Oba of Lagos and the Traditional Councils first in August 2017 with other follow-ups. Our President, Dr. Babs Hussein and I are leading the efforts.

What is the history of Epetedo in Lagos Island?

The area known as Epetedo in Lagos Island today could be traced directly to the kingship tussle between King Kosoko and King Akintoye way back in Lagos.

Trouble started between both princes around 1845 and 1851. Kosoko seized power from King Akintoye and reigned for six years between 1845 and 1851 before the British chased him out in 1851 over slave trade issues. The British wanted slave trade abolished. Kosoko disagreed but Akintoye supported the abolishment. That led to King Kosoko ouster in 1851 when he fled to Epe with his warriors, loyal chiefs and supporters, including Oshodi, Ajeniya, Mogaji, Dada Anthonio, Ajagun etc. and settled there. All those who settled permanently in Epe and never returned to Lagos with King Kosoko are today called Eko Epe. Sadly, Akintoye had a short reign after Kosoko fled to Epe. After Akintoye’s death, King Dosunmu ascended the throne and invited Kosoko to return to Lagos, no longer as King but as Oloja of Ereko and that’s why he settled at Ereko. Oshodi, Ajeniya, Mogaji, Dada Anthonio, Ajagun, Imam Onirakunmi (now in Salu Lafiaji) and others were among his chiefs and loyalists who returned with him to Lagos but they had all lost their previous dwellings at Olowogbowo Balogun area and so needed a new place to settle. Their dwellings had already been taken over by freed slaves from Sierra Leone. To avoid trouble, King Dosunmu approached the then Aromire who owns the Lagos land to help provide Kosoko followers with virgin lands for dwelling. It was Aromire who gave the area known today as Epetedo area of Lagos Island to the returnees and Kosoko followers in 1862. They had landed on September 12 to the area known as Epe Street today. That’s why it was named Epe Street. Everyone picked their preferred location and formed the 21 Compounds/Courts known today as Epetedo, meaning Epe returnees settled here. Epetedo land is big though the area has witnessed some changes. It starts from Simpson Street, down to Adeniji, to swamp, to Alukotamo, to Olusi; but now since Eti has settled in Oke Popo Onipopo that slashed the land.

If all the returnees from Epe had arrived together, there would have been no Oke Popo but they had returned in batches. There were about 12 ships that transported the returnees but it was the first, second and third batches who formed Epetedo area. The ships were landing in batches. Others who came were the Eti, Oni Popo, Adamo Arole, Dada Anthonio. They formed another group and settled in Oke Popo. That’s why Epetedo cuts in through Simpson Street, down to Sura, Adeniji, Glover, Tokunbo, Igbosere. The Oke Popo group including Eti, Adeshina and others also was part of the returnee families. They all returned together with Kosoko. It was their arrival time that affected their settlements and current locations today. They settled upon arrival based on the available lands then as given by Aromire. The returnees were different professionals from different locations including warriors, clerics, blacksmith, herbalists etc. who had all came together to serve Kosoko and they all had their dwellings before fleeing and returning with Kosoko. The origin of Lafiaji is Tapa, for instance. The current land on which the LSDPC building stands today in Balogun area of Lagos Island was originally the Ajagun family house before they fled with Kosoko to Epe. The place was already occupied by the time they returned from Epe. All returnees had their dwelling places before fleeing and the area known as Epetedo today was a really thick bush behind the town uninhabited and desolate. Even Obalende was a thick jungle with wild animals. Nobody was living there. That’s why the land was given to the returnees who had lost their lands and were homeless. But they are still the same with all other descendants of Lagos.

So how does the Oshodi Tapa land ownership claim surface?

Oshodi Tapa is not the owner of Epetedo. He may be a leader for Kosoko followers. Maybe because of his relationship with King Eshinlokun. It was Oba Eshinlokun who bought Oshodi Tapa and Dada Anthonio in Badagry during the slave trade. Eshinlokun was the father to Kosoko and co. Many available records show that King Eshinlokun bought Oshodi Tapa as a 6 year boy slave (The Consulate 1851 – 1861). There are many other records confirming this. He had lost his parents in a war in the North and was captured as a Nupe slave boy and taken to Badagry where he cried out ‘landuji’ from the slave ships to King Eshinlokun. The King then ordered that he be bought and he paid the fees for the slave boy and took him to his palace to live with him as a slave. Subsequently, Landuji has been verified and interpreted to mean ‘buy me and make me your child.’ in Nupe language. There is no place in Tapa land or name or any other word like that anywhere else. Eshinlokun also bought Dada Anthonio and put both slaves to live with him and the royal family. Oshodi Tapa was then raised with the princes and princesses as a slave.

Later on in the booming days of slave trade, the European slave merchants advised King Eshinlokun to allow some of his children travel with them to Europe to learn foreign languages and trading skills. This, they said, would ease language barrier and boost slave trade. Worried that it may be a dangerous journey of no return, the king’s wives disallowed any of the princes to travel to Europe. Oshodi Tapa and Dada Anthonio being slaves were then sent to Europe. Oshodi later returned as a learned man and became influential because of his important role as interpreter to the foreign merchants and the love that Eshinlokun showed him as one of his warriors. That was how he became very relevant. This is well confirmed by many books including The Consulate, Lawson, and history of Lagos by Folami.

Following the death of Eshinlokun, Kosoko inherited his father’s chiefs and warriors including Oshodi. But in the Kosoko Army, there were many captains and warriors including Eti, Mogaji, and Ope. It was not just Oshodi. All of them had different powers. For example, Eti has special powers especially in darkness; Aina Oluwo Jakande had been an Ifa priest to King Eshinlokun long before Kosoko became a king so how can he be a slave to Oshodi? They all loved and supported Kosoko. Slave trade has been abolished before Kosoko returned with Oshodi and others, how could they still be Oshodi slaves? There are terrible misconceptions about who is a slave. A chief can grant a space for a sojourner to live and become his overlord. Does that make him a slave bought from the market? A spiritually afflicted person, prison escapee or one who escaped from a sacked community also do seek help from wealthy personalities and chiefs and thus become submissive to him and run errands. The chief’s children may mistake such for a slave. Does that make him a slave? A slave is only one bought with money in an exchange or captured. So, how did all Epetedo people become Oshodi’s slaves? Where and when did he buy them? There are some Eshinlokun slaves inherited by Kosoko who followed him to Epe. Some of these slaves are traced to the Ogun Oloko family today but they are not even slaves to Oshodi. How can all be Oshodi slaves? For example, Oshodi has land in Eti Osa, Mogaji has land in Ogudu, and many others have their family lands on the mainland where they farm which was given to them to compensate for the lands lost at Olowogbowo apart from their Epetedo compounds, how can that be for slaves? Oshodi is also not an Idejo. There is no Idejo in Epetedo so nobody can claim any superiority over others. Even the Oba of Lagos is not an Idejo. Whoever is not an Idejo cannot claim anybody’s land except what is given. Eletu Odibo is not an idejo but the Abule Oja and a part of Abule Ijesha land was given as a gift to Eletu Odibo as a chief; Asogbon also has lands in Makoko. Chiefs have lands given to them where they lay claim to across Lagos but they are not Idejos. So Epetedo is 21 Compounds and only two is for Oshodi. Oshodi is only representing government and the community as head but does not own the lands. That was why Oshodi’s first heir and successor, Feyisetan during whose time trouble started in 1894 with the Ajagun family, who lost to Obayomi Ajagun at Supreme Court on 24 March 1894 over the same spurious claim of land ownership through Grant in Trust. The judgment records are available. Same with Ogun Oloko family at the Supreme Court where Christopher Olasehinde Oshodi lost on July 3, 1946 over same land possession claim. The fathers failed then now the children are at it again.

The children are not warriors and were not present during the time with their fathers. Some of these children don’t even own any property in Epetedo. They just stand as guarantee for some Compounds by the virtue of their lineage and the father’s popular name to represent others way back. So, the claims are absurd and ridiculous. Clearly, the Crown Grant was for each Occupiers of the land in 1969. In fact, in some of the 21 Compounds, the name used for the independent Crown Grant represents the group in the compound and not necessarily the owner family alone. Though some name represents the single family owner e.g. the Mogajis. But some Crown Grants were granted for joint ownerships within each Compound.

Despite these facts, why are Oshodi Tapa Families still bent on grabbing lands in  Epetedo?

When the Oshodis started encroaching on other Compounds in Epetedo, it led to court litigations. The Oshodis lost some and won some. This led to the setting-up of a tribunal or a panel on lands. This was first was in 1937, and later 1947. For the Customary Law that the Oshodis insist empower them as Chiefs, there is no document or serious backing. As they are chiefs, so are many others. Jakande, Ajagun and Mogaji are chiefs too! And according to the Crown Grants, the occupiers are independent owners! But the Oshodis claim they put people in the compound as their overlords without any evidence.

So at a time the problem stopped with land enfranchisement issued. But there were some lands outside the compounds, so government said in the land Ordinance that Oshodi should represent government and collect simple fee like land use and if not collected, it should be paid to government. But Oshodis have no rights to eject anyone or forcefully occupy the property. But after a while the problem started again after those who understood the arrangement died. Some who don’t know the history well started the problems again.

That’s why we had to revive the Epetedo Unions to solve the problems. There is a section in the land Ordinance that states clearly that Oshodi owns only two compounds – Akinyemi and Oshodi; in fact, Oshodi is not the name on the Crown Grant but Amore (one of Oshodi’s children) was used for Akinyemi and Feyisetan for Oshodi Court. Feyisetan was the ruling leader of the Oshodi family when the Crown Grant was issued. It was after the death of the first Oshodi.

If Oshodi Tapa was the owner of Epetedo, his name would have been used to issue all the Crown Grants. But everyone has a space. He was only a leader. Presently, there are many court cases on the land issue and the King of Lagos is also aware. Presentations and submissions have been made to the Oba and his traditional council. Some have been checkmated while some still lingering. Even the Oba of Lagos does not agree with the violent land and property grabbing misconducts of the Oshodis. Police have also tried to maintain peace and encouraged aggrieved parties to seek redress in courts.

Looking at the constitution over lands matter, former Head of State, Olusegun Obasanjo in 1978 nullified land Ordinance. In fact, government owns all lands according to Obasanjo 1978 decree. The provision is that anybody who has not paid simple fee or land use to anyone apart from government for 12 years cannot just be chased away overnight.

This supersedes all previous laws as applicable and so anyone who has been paying tax to government for years cannot just be suddenly displaced by an invader. Backed with this decree, government acquired many lands in 1962 including the land currently hosting UNILAG, UI, OAU etc. and then compensated the owners.

If government can do that and compensate, how could you then suddenly come after over 100 years to claim a land and chase away the occupiers? The case will still get to court for proper review to avoid crisis similar to Ife/Modakeke. Presently, some people are still being harassed because some of the houses don’t have other documents than the Crown Grants. This superiority agenda is setting back Epetedo. In fact, it’s just getting better now. They once imposed outsiders on Epetedo as Council Chairman, House or Representatives etc.

It’s that bad. For example; Bashua falls into Islale Eko, not Epetedo. Because someone is insisting that others are slaves. And that’s the real slave. It’s illegal to call anyone a slave. King Docemo has since ceded Lagos to the Queen, so nobody should call anyone a slave. That was what led to the ouster of Kosoko in 1851 in the first instance.

What moves has Epetedo Union made to enlighten and reconcile the parties for progress?

It’s not all of Oshodi families that have the erroneous superiority mindset or indulge in land grabbing acts. Some of them neither like nor support it. They are divided too. Some Oshodi children belong to Epetedo Union and are solidly against the illegalities. During the 150 year anniversary of the Mogaji Central Mosque in 2015, we published a magazine that chronicles the true story, accounts and authentic history of Epetedo as never told recently but in consonance with the true accounts of old key actors and witnesses who wrote about the issue decades and over a century ago. We delved deeply into how Epetedo started and the treaty that was signed and all the key actors and not just Oshodi.

The goal was to create deeper awareness and enlightenment, and clarify grey areas for those who are willing to embrace the truth. Epetedo Union is also making moves for more publications and awareness creation opportunities to further educate everyone on the issue, foster better understanding, unity and progress. It is inappropriate for some Epetedo people to call themselves indigenes in view of our history? Indigene is a wrong word. Descendant is the correct word. Are we different from Lafiaji, Isale Eko, Olowogbowo or Oke Popo? We are same with all others in Lagos. We left during war and returned so we are one with all other Lagosians.

Is Lagos Government aware and how has Government intervened?

We have deliberately held on until now to allow us start by firstly involving the Oba of Lagos. Oba has been on the case and that was why we didn’t involve state government yet. As it is, we will be taking more drastic steps including involving state government and Attorney-General in 2021 by writing them with the list of the properties wrongly grabbed. We wanted to start by lodging all complaints to the King first since government will also ask for the King’s position. He is also an Authority. So, it’s right to have started by involving the King and the Council first.

What are the positions of Aromire and Kosoko families on this issue?

The Aromire and Kosoko Families are unhappy with Oshodi family over this issue. During our Epetedo Union 90 year’s anniversary, we invited and honoured the Aromire and Kosoko Family chiefs. They attended and both frowned at the activities of the Oshodi family. In fact, a direct son of Kosoko who was his last born wrote a letter to the British in 1943 clarifying that Epetedo does not belong to Oshodi but all the 21 compounds.

That was through a letter written by Chief Momodu Oteniya Kosoko to the Commissioner of the Colony’s Office in Marina Lagos dated March 9th, in 1943. Even the Aromire insisted that they gave the lands to King Docemo who gave it to us. So, when we write the state government on the issue, we will write Kosoko and Aromire families and invite them to be involved if the government will be setting up a Panel or Tribunal to investigate the issue and find lasting solutions.

Again, IGP Sues SaharaReporters |The Source

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Abubakar Mohammed Adamu - IGP

The Inspector General of Police, IGP, Mohammed Adamu, has instructed his lawyer to institute a legal action against an Online publication, SaharaReprters. The IGP said the publication not only lied against him, but libelled him by writing that he paid a whopping sum of two billion Naira, to secure an extension in office.

In a statement signed by its Spokesman, CP Frank Mba, yhe Police High Command described as untrue, unfounded, defamatory and libellous, the publication by Sahara Reporters, dated February 07, 2021, which alleged that the Adamu paid over two Billion Naira for the tenure extension. 

Said Mba, “The Force wishes to state categorically that the extension of service of the IGP was strictly the prerogative of the President and was never paid for as maliciously reported in the publication.

“The insinuations also by Sahara Reporters that the IGP did not “celebrate” his extension smacks of ignorance and a pathetic misplacement of priority. The extension does not call for merry-making or celebration but a time for more work, rededication to duty and selfless service to the nation. 

“The IGP, while assuring the nation of an unwavering commitment by the Force under his leadership, to improved service delivery, safety and security of the citizenry, enjoins members of the public to disregard and discountenance the publication by Sahara Reporters as evidently untrue and unfounded. 

“The IGP is undistracted and the Force remains motivated and committed to delivering on its mandate, especially the task of neutralizing current and emerging internal security threats. 

“Meanwhile, the IGP has directed his legal team to commence legal actions against the online publishers.”

President Muhammadu Buhari had extended the IGP’s tenure by three months to enable  him, the President, according to the Minister of Police, make an appropriate choice for a replacement. Adamu was to have retired on February 1, the day he clocked 35 years in service.

Yoruba Group, OAM, Fires Back At Gumi, Says No Going Back On Self Autonomy |The Source

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Oodua Action Movement

By Ayodele Oni

A socio-political group, Oodua Action Movement (OAM), Monday, condemned the statement credited to an Islamic Scholar, Sheikh Ahmad Gumi, describing the groups agitating for Oduduwa Republic and Biafra as the same with Boko Haram terrorists.

OAM described Gumi’s statement as reckless saying “There is no going back on the demand for autonomy for Yoruba Nation which would allow the region to manage its resources and develop at its own pace.”

The renowned Islamic Scholar spoke in an interview with BBC pidgin on Saturday while reflecting on the insecurity situation in the country.

A statement by OAM Global Coordinator, Otunba Demola Edward, condemned what he called the provocative statement from Gumi.

“Gumi’s statement was nothing short of provocation because groups agitating for Yoruba independence or autonomy have nothing in common with Boko Haram and Fulani bandits.”

According to the group leader, Boko Haram is a world condemned terrorist group, responsible for indiscriminate killing, raping, and kidnapping of innocent people including women and children.

Edward emphasised that with the present spate of insecurity and maladministration of the affairs of Nigeria, there is no better alternative than Yoruba and other tribal groups to fight for autonomy in order to develop.

He stressed that Yoruba traditional rulers and leaders should all come together for the struggle, as unity among Yoruba is a sine qua non for success.

He, however, commended Chief Sunday Igboho for his efforts to clean our land of killer Fulani Herdsmen, saying that Yoruba leaders still have a lot to do as these Killers have already taken over some towns in the Oke Ogun area and driven away residents while some have been killed.

He expressed concern over the recalcirant posture of President Muhammadu Buhari, stressing that Nigeria is no more a united entity.

“How many Nigerians nowadays are committed to the one Nigeria agenda? People are fed up with the present marginalisation and we as a group, will continue to champion the breaking of the entity for peace to reign.

“We can never be miscreants as Gumi believed, no tribe is superior to others, our vision and mission do not tally with that of Boko Haram terrorists, we are not killers, we are fighting for our own rights, and no going back on the emergence of Yoruba Nation.”

Gov Yahaya Bello: The Face of Nigeria’s Enfant Terrible |The Source

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Governor Yahaya Bello of Kogi State
Yahaya Bello

By Bayo Bernard

Governor Yahaya Bello of Kogi state has yet to declare his interest in the 2023 Presidential election despite the clamour by some groups in the country for him to run for the highest office in 2023.

However, from all indications, the youthful Governor has not left anyone in doubt that he’s among politicians in the ruling APC positioning themselves to succeed President Muhamamdu Buahri when he completes his term in two years time.

Bello first rode to the high profile office of a Governor while in his 40s in 2015. He became the Governor following the death of Abubakar Audu, the clear winner,  before the final collation and  announcement of the election result.

Bello, a former PDP governorship aspirant was later picked by APC as its candidate, in the bye election conducted by the Independent National Electoral Commission, INEC. He won in controversial circumstances. Many APC leaders in the state refused to support him.

Since he became the Governor of the Confluence State, as Kogi is called because it was the State that Nigeria’s most popular Rivers, Niger and Benue, met, the state’s helmsman has done his best to bring development to his people, sometimes in a way that draws criticism from members of his party and the public.

His comments on topical national issues have not helped matters, putting him on the spot many a time.

Therefore, when he recently told his people that the COVID 19 vaccines were meant to kill them, only a few Nigerians were  surprised at his familiar tirade, more so, after he had earlier said the deadly virus does not exist.

The second wave of the virus is ravaging the country, with scores of infections recorded daily by the National Center for Disease Control, NCDC. As a way out of the viral infection, the Federal Government  earmarked N400 billion for the purchase of vaccines from Pfizer and other approved drug manufacturing companies in the United States and Europe.

In order to boost the confidence of many Nigerians to take the vaccine, Governor Kayode Fayemi of Ekiti state and Chairman of the Nigerian Governors Forum, NGF said recently that President Buhari and the 36 state Governors will be the first to receive the vaccine jab. This, he said, will eliminate reservations by some persons about the safety of the vaccines.

Fayemi, who addressed journalists in Abuja after meeting with President Muhammadu Buhari, last month said the Governors will also take the vaccines on live television. “We too will like to demonstrate to our citizens that we believe that vaccines would work,” the NGF chairman said.

The Ekiti helmsman position, however, is different from that of Governor Bello who claimed that the vaccine is meant to kill Nigerians and has warned his people not to take the vaccine whenever it is rolled out by the Government. He said this recently during a rally held by his party in Lokoja, the state’s capital.

Rejecting the vaccines, Bello said covid 19 vaccines manufacturers were too hasty in developing the vaccine, therefore, they should not be trusted, adding that he found it unbelievable that vaccines could be produced for the virus, within a short period when there is no cure for Cancer, HIV and many other diseases troubling mankind.

Bello said “Vaccines are being produced in less than one year of COVID-19. There is no vaccine yet for HIV, malaria, cancer, headache and for several other diseases that are killing us.

They want to use the (COVID-19) vaccines to introduce the disease that will kill you and us. God forbid.We should draw our minds back to what happened in Kano during the Pfizer polio vaccines that crippled and killed our children. We have learned our lessons.

“If they say they are taking the vaccines in the public, allow them to take their vaccines. Don’t say I said you should not take it. But if you want to take it, open your eyes before you take the vaccines.”

The Governor, in his New Year broadcast, had said it would be irresponsible of his Government to see COVID-19 as a definer of 2020, in response to suggestions by some members of the Presidential Task Force, PTF that the country could shut down if Nigerians failed to live responsibly and follow safety protocols necessary to curb the rapid spread of the virus. Bello described the suggestion as a “mass heysteria’, and asked Nigerians to ignore the PTF under the leadership of Boss Mustapha, the Secretary to the Government of the Federation, SGF.

At the peak of the first break of the virus, last year, the Kogi Governor had shocked not a few Nigerians after he said the virus does not exist. To underscore his point at the time, he refused NCDC officials a visit to the state to ascertain the number of persons carrying the virus. He also did not allow the Government Agency to build a laboratory, where residents would be tested for the virus, as had been done in other states in the country, like Lagos where ultra-modern infectious disease laboratories had been built to test residents.

Bello had also rejected the N1.1billion support fund from the World Bank because of his belief that COVID-19 is a “glorified malaria. “I rejected the World Bank fund because I do not believe in COVID-19. Even the five cases reported in Kogi State is an NCDC creation, he said.

When the state’s Chief Judge, Justice Nasir Ajana died of covid 19, Governor Bello debunked the claim that the Judge died of the virus.  At a point, the matter became a war between him and health workers in the state, who accused him of trying to destroy their work.

Lamenting the absence of NCDC laboratory in the state, in May, last year, the Chairman, Nigerian Medical Association, NMA, Kabir Zubair, said the situation has made it impossible to determine the number of positive or negative persons in the state, apart from exposing health workers to danger as there’s no way to determine whether a patient has contracted the viral disease or not.

Contrary to Governor Bello’s claim that nobody was infected in the state, the NMA chairman said doctors had been receiving suspected COVID-19 cases at the Federal Medical Centre in Lokoja.

Zubair said: “Although no confirmed case has been reported in Kogi State till date, a number of suspected cases have been attended to at FMC Lokoja and members of ARD are among the first set of people to attend to these patients and as such, they might be exposed to the highly contagious COVID-19.

“The NMA is aware that they have become agitated and apprehensive in the last few months due to the community spread of COVID-19 in Nigeria. As a Clinician, standard practice demands that the moment you have a clinical suspicion of infectious diseases, the ideal thing is to carry out laboratory confirmation.

“COVID-19 is a highly infectious disease responsible for the ongoing global pandemic. In Nigeria, new cases are reported daily and community spread is accelerating. This is the reason why members of ARD are agitated as testing for COVID-19 has remained a challenge in the state.”

On May 8, the NCDC eventually named the state among other states in the country that recorded new infections. Five persons, the disease centre said, had contracted the virus, even though infectious disease experts insist that more cases could have been detected, if the State Government allowed NCDC officials unfettered access to carry out tests among residents to determine their status.

The matter took another dimension when his colleague Governors rebuffed the Kogi helmsman, after his conspiracy theory that the vaccine was meant to kill Nigerians and Africans.

While responding to Governor Bello on the issue, Governor Fayemi warned his counterpart to stop making careless statements capable of rolling back gains recorded in the fight against covid 19.

“On the ill-fated pronouncement made by a member of the forum regarding the COVID-19 vaccine in a national daily, the forum totally and categorically dissociated itself from the statement. The forum emphasized that it will continue to be informed and guided by science and will ensure that every decision it takes will help retain public and professional trust and is not compromised by conflicts of interest,” the NGF chair said.

Just a few days ago, the NCDC flagged the state among 11 other highly infected states in the country, and advised Nigerians to be wary of visiting the State.

But, despite his controversial nature, Governor Bello is said to be among those that have the ears of President Buhari and his influence looms large in the ruling APC, the party in which he intends to achieve his presidential ambition.

Those in this school of thought cited a father and son relationship between him and the President. The Governor has severally described Buhari as his mentor and father.

The camaraderie between the Governor and the First Family had been further reinforced in 2019 when the First Lady, Aisha Buhari, boosted his campaign for re-election after many APC leaders refused to support him, analysts say.

His closeness to the President has, also, showcased him as a power broker in the ruling party, considering that he was recently appointed  as the Chairman of the ongoing APC national registration process, by the party’s Caretaker Committee Chairman, Governor Buni of Yobe state, watchers of the state said.

“That he has the President’s ears gives him a huge leverage in the APC, and  that  goes a long way in a country where the President sneezes and others catch cold.

Governor Bello, his supporters say, is qualified to run for president notwithstanding his shortcomings. Already, a number of  groups in the State are rooting for him, including the APC Senators from the State.

Said an APC, Governor Bello is qualified. It is left for Nigerians and members of our party to reject him or support him.”

The question is whether the controversial governor possessed the qualities required to lead the country, particularly in the face of his antecedents since he became governor over five years ago. What his critics are saying is that Governor Bello is the opposite of what a public servant should be, in his avowed quest to become an enforcer in Kogi and national politics. A pointer to this fact came to fore during his re-election campaign two years ago.

The state was almost turned into a war zone as the supporters of the governor, with alleged tacit support from him unleashed on the state untold violence. Those that witnessed the pandemonium said what happened has further cast a shadow on the governor as a peaceful politician, at a time that the country needs bridge builders that can bring everybody together.

For instance, his opponents cited the killing in cold blood of Salome Abuh, a PDP stalwart on November 16, 2019 by suspected supporters of Governor Bello while celebrating his victory in the governorship election. Abuh, 60, the PDP women leader of Ochadamu Ward in Ofu Local Government Area, was sleeping in her home when APC thugs set her building ablaze.

Ahead of that election Governor Bello’s supporters had unleashed violence on the state with many of them threatening his opponents with death if they stood on his way from being re-elected into office for a second term. Critics of his government said the political violence was inflamed by the utterances of the state governor and his refusal to tame violence tendency among his supporters.

For instance, a group of ladies in the governor’s campaign were noted for chanting violent songs throughout the period of the campaign. While this was on, the governor or his party did nothing to stop his supporters, thus reinforcing his belief that the election must be won by all means.

Delivered in a local dialect, the highly melodious song of the Kogi ladies had said, inter alia “Who is saying that Yahaya will not be Governor? Dem go hear am ta-ta-ta-ta-ta. What are you saying? What are you talking about? What a tyranny4+4. ‘Tatatatata’, according to those familiar with the songs, is the rhythm of a rifle.

Bello will further reinforce his belief in violence after he re-echoed the chant when he led his party campaign for the reelection of Governor Oluwarotimi Akeredolu of Ondo state a few months after.

“It’s Aketi that we want as governor. What are they saying? Clean dirty away. What are they talking about? if you don’t want him as governor, them go hear am ta-ta-ta-ta-ta-ta-ta,”the controversial governor chanted with supporters in Akure during campaigns to re-elect Akeredolu.

One prominent politician in the state, Natasha Akpoti is not likely to forget Governor Bello in a hurry. On November 12, barely 48 hours to the governorship election, the SDP governorship candidate was attacked by the governors supporters, allegedly led by a relation of Bello Chief of Staff, at a peace meeting organised for governorship candidates by the Independent National Electoral Commission, INEC. The irate thugs later went ahead to set the SDP secretariat ablaze.

“The state had not witnessed such violence since its creation many years ago. It’s unimaginable, the rate at which people were killed in the desperate means to win elections. Apart from prominent opposition politicians that were either killed or maimed, the security agencies are yet to give the exact number of innocent people that were caught up in the mayhem that reigned supreme during that infamous election, Saheed Adebambi, a PDP stalwart said.

Meanwhile, these ugly testimonies against Bello’s trajectory as Kogi governor appear not enough to deter his supporters who are asking him to make his bid for the highest office in the country. Some groups in the country have openly declared their support for his presidential ambition in obvious rebuff of those saying he’s not qualified to run for president.

Three weeks ago, a youth group, under the aegis of GYB2PYB gave the Kogi helmsman 14- days ultimatum to declare his interest in the race.  While presenting a letter of their request to the governor, the National Coordinator of the group  Oladele John Nihi, said their call was necessitated by the “exemplary leadership of the governor in Kogi State.”

Eastern Security Network Not After Law-Abiding Fulani Herdsmen – Barr Ejimakor |The Source

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Barr Aloy Ejimakor, the Special Counsel to the Indigenous People of Biafra, IPOB, in this interview with CHINEDU AROH, says the Eastern Security Network is formed to checkmate ‘terrorist herdsmen’ and not those doing legitimate businesses in Eastern Nigeria. The excerpts.

From your observations, is ESN against all kinds of grazing in the southeast?

From what I know as of Counsel, the ESN is not interested in law-abiding Fulani herdsmen. The distinction is clear. Their intention is to flush out violent-prone Fulanis and others that live in forests. When you come into a community to graze on their land, if your intention is pure, you will not live in forests. Come out in the open so that people can know who you are. Even if you want to live in forests, why not go to traditional rulers, local government chairmen, vigilante leaders and youth leaders to state your reasons. But here, the herders excommunicate themselves and become hostile to their host communities. What do you want the people of that area to do? They have to take action. In my understanding, that’s what ESN is all about. In theory, it may be misunderstood but in practice, it is merely a confluence of local vigilantes, all geared to the making of a regional outfit that caters to Eastern Nigeria under a central command.

In my time as a child, I have seen Fulani herdsmen grazing in my community and mixing peacefully with people. They were all well known to their hosts. They have families and don’t live in forests. As we speak, cattle are still being moved across Nigeria. Let us not pretend that we don’t know the segment of Fulani that is causing the problem. There are good and bad ones. And the North itself has said that the bad eggs amongst or the terrorist elements are mostly foreigners from the upper Sahel. ESN, Amotekwu, and other regional security networks are only concerned about the terrorist elements. So, I think such initiatives deserve commendation instead of the hostility that you see coming from the authorities.

Many people miss this important point that a substantial number of these herdsmen are not from Nigeria. What happens to our sovereignty as a people? They probably moved into Nigeria without a visa. They are therefore illegal immigrants that forcibly or surreptitiously breached our borders. Not just that, they graze on somebody’s land without permission, and are prepared to kill their host if he dares resist such brazen criminal trespass, and then they think they must live in your backyard forest and you are not supposed to say anything. All these transgressions just because the federal government of Nigeria chooses to say nothing, do nothing! I have not seen any targeted policy of the federal government to help these farmers that are the victims of these terrorists. But if herders get in trouble with local communities, that is when you hear the FG say something, and it’s often in favour of the terrorist herders. That’s unfair because you are stoking a situation where communities in Nigeria are propelled to constitute themselves into self-defence groups. That is exactly what ESN has done even without legislation, which was not forthcoming. Yes, in the West they have legislation, but legislation or not, both are the same because they are aimed at the protection of their vulnerable communities and locales. So, to this extent, ESN should not be perceived as an offensive outfit.

Eastern Security Network
Eastern Security Network

What is the position of the law on open grazing?

I speak from the standpoint of what is extant. Before you can graze, it means one must be a cattle rearer or a herdsman. The herdsman would have to enter another person’s land. If the herdsman is grazing on his own land, it does not implicate any legal issues because it is his land. But when you go upon another man’s land to graze or do anything without his permission, you are committing trespass, in which case open grazing is not an exception. There is no provision for herders to enter into another man’s land without permission. And trespass can either be civil or criminal. Many think that trespass is only a civil matter where you go to a civil court to claim damages, and have the trespasser expelled from the property. It is much more than that. And because these herdsmen are coming from northern Nigeria, I will give you the specific law of Northern Nigeria on point. Section 342 of the Penal Code, that is applicable to all the states of northern Nigeria from where these Fulani herdsmen came, provides as follows: ‘Whoever enters into or upon property in the possession of another with intent to commit an offence or to intimidate, insult or annoy a person in possession of that property, or, having lawfully entered into or upon that property, unlawfully remains there with intent thereby to intimidate, insult or annoy such person or with intent to commit an offence, is said to commit criminal trespass’.

Criminal trespass is punishable by arrest, arraignment, prosecution and imprisonment. This is northern Nigeria where these herders are coming from. There are other laws that border on malicious destruction of property or those that speak to disorderly conducts that can be enforced as a check on open grazing.

Additionally, people have cited the 1969 ruling by Justice Adewale Thompson. That ruling, as far as I know, was never set aside or varied, hence it is still the law of the land. The ruling was made in the context of farmer-herder crises. That is what we used to have then. What we have now is herder-terrorism. Anybody calling it crisis is downgrading it. Adewale’s court heard that it is the custom of the Fulani to move cattle from place to place, and graze openly. The judge ruled that if that is the custom, it is a bad one because it is against public policy; that the custom has the tendency to lead to breach of law and order and unconscionable destruction of another’s property.

That judgment is sound because it is consistent with the common law of Nigeria that says that any custom that is against public policy shall be set aside. A custom is not cast in stone. Nigerian laws only allow good customs. Bad customs like killing of twins are no longer allowed. That something is a custom does not automatically make it legal.

In the Fulani herders’ case, the judge ruled that the custom is repugnant because they are not grazing on their land, but on another man’s land, and it is causing problems between them and the owners of the land. That is a judicial pronouncement against open grazing and it still good law.

I have not seen any situation or news around Nigeria where police went into a land where herders were grazing without permission and expelled them from there. That is why citizens are now inclined to what the law calls ‘self-help’. Everybody in Nigeria has a right to self-defence. It is a universal right, including in Nigeria where it codified in our laws.

If a herder is in the process of attacking you, or your loved ones, or destroying your property, you have the right to use equal force to expel that person from your land. That right is inalienable. The law does not expect you to sit and be killed by your assailants. If he is assaulting you with a gun, the law gives you the right to repel him with a gun if you have one. The law didn’t tell you to stay, pray and die.

Most cases where herders got killed happened in an atmosphere of self-defence. In general law, there is what is called causation: what led to the violence in the first place. They call it farmer-herder crises. That is a lie. The farmer does not go to the herder; it is the herder that goes to the farmer. My point is that if the herdsman did not leave his location from wherever and came to the farmer’s land, there won’t be any Fulani herdsmen’s terrorism. It is terrorism because their activities have made the world declare them the fourth deadliest terrorist organisation in the world even though the Nigerian government is not following up to do that.

But if they stay in their locale and graze upon their own land or upon the land allowed by the government or individual owners of the land, there won’t be any crises. The crisis is fed by herders leaving their territory and breaching upon another person’s land, either in northern Nigeria or southern Nigeria. The moment they stop doing that, there won’t be any more crises.

What is the way out?

The solution is simple. If the government wishes, it can step in just like it is already giving help to the agricultural sector or it can leave it to be regulated by the free market. It can create ranches for the herders. Think of the Obudu Cattle Ranch built by Dr Michael Okpara way back in the 1950s. Herders can ranch in northern or southern Nigeria if they want. They should buy land or seek allocations from state governors for ranching. Lands in Nigeria are either bought, leased or allocated by state governments under the Land Use Act. When the government is not telling or forcing them to do that, but allows them to roam wild, it creates a situation where citizens would assert their right of self-defence. People that do genuine businesses do not live in forests. They rent places and conduct their businesses with the appropriate leave and licence. Herders should not be an exception.

Courtesy: The Whistler

OPINION: Sheikh Gumi And His Bandits | The Source

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By Lasisi Olagunju

Respected Islamic cleric, Sheikh Ahmad Abubakar Gumi, has lately been mounting campaigns for amnesty for murderous bandits. He has also been meeting with them in their forested hideouts. This past weekend, the Sheikh went beyond the bandits; he looked south and labeled Yoruba and Igbo youths demanding security, equity, restructuring and true federalism as secessionists who are no better than Boko Haram. The cleric grouped those southern activists with the Boko Haram while bandits, to him, were “insurgents” with “genuine concerns and grievances.” Gumi told BBC pidgin that southern people protesting marginalization are miscreants who “are all the same group of people with Boko Haram.” He submitted that “Yoruba leaders and Igbo leaders should take care of their miscreants as we are handling herdsmen and Boko Haram which are miscreants in the north.”

The credentials of the man who said the above interests me. This Sheikh Gumi is not your run-of-the-mill Northern Nigeria preacher. He is a well-prepared man built on solid education. He was at the Ahmadu Bello University (ABU), Zaria, to read medicine. He was at the Nigeria Defence Academy (NDA), Kaduna; he left the army as a Captain. He was at the Umm al-Qura University, Saudi Arabia where he studied Islamic Jurisprudence. His records say he is an ethnic Hausa. I have followed his latest interventions in the insecurity wracking the north west. The offerings he is giving the nation worries me – considering the stature of his credentials.

He is tasking Nigerians – the victims – to “embrace peace” and allow the bandits “to have a share of the national cake.” Murderous bandits are the focus of the Sheikh. I have not heard his word for the victims.

In the closing months of 2018, my primary school teacher lost his police-officer son in a Zamfara forest. The officer from Osun State was drafted to the north-western state as part of a police squadron battling banditry there. I was with my teacher in January 2019. It was supposed to be a happy reunion of teacher and pupil but it was a condolence visit. “The bandits of Zamfara shot him in the head,” he told me, pointing at the right side of the head. “We buried him in his new house over there. He didn’t sleep a day in that house.” Police authorities gave the parents a hundred thousand naira, the old couple said they added a hundred thousand more to bring the corpse of their son home for burial. My teacher spoke as if he wanted to say more but the sorrow of a father choked the words from coming out. I changed the topic. The old man did not survive the trauma; we lost him a few months later. As I looked at the bandits turning out in full regalia, meeting Sheikh Gumi last week, my mind’s eyes scanned the faces in search of the murderers of my teacher’s son. My teacher sweated and struggled to educate and train his son to a responsible, useful adult but that son was shot by children of those who did not see any need to educate their own.

The Chinese are very wise people. Their ancestors taught them how to dominate the world using the values of corn, trees and knowledge in proverbial terms. When planning for a year, they were told to plant corn; when planning for a decade, they were taught to plant trees; when planning for life, educate the people was the counsel. There is no society that followed the above advice that has failed to conquer the world around it. Again, every people in history who chose ‘corn’ and scorned education has ended up as a curse to its era. Northern Nigeria is a super spreader of sorrow and tears across the country. I have just told you of my old teacher’s share of what the north does daily. There are millions of others grieving silently in their homes in the north, in the south. I remembered my teacher and his slain son when I saw the bandits of Zamfara in their full regalia of death as they met Sheikh Gumi. If you didn’t notice what I saw, go look at the photographs again; look at their dress, their blood-stained palms and teeth, their guns and their RPG bullets. Whoever chose the venue of that meeting was poetic in rebellious sarcasm. The Sheikh met with them in a decapitated classroom – it has no roof – the sky is the roof; there is a doorway with the frames savagely torn off; the walls have equally suffered violence from either the elements or from the bandits themselves. But for the inscription “ZSUBEB/UBEC 2nd quarter project, 2006,” on the wall, the structure would have passed for any of the savage buildings in war-destroyed Syria.

Gumi was heard asking us to start calling them ‘insurgents’ and not ‘bandits.’ I found that quite funny and insulting. These are common felons without any mission outside money, and no vision beyond their cows. Why should we stop calling them bandits? A bandit is an outlaw operating with his likes in a lawless area. An insurgent is a person fighting against a government, a member of an invading force. That is what the dictionary says. So, which of those words aptly captures the murderers and kidnappers of the north west? When did they claim to be fighting the government? At least, we know the poor people they kill or kidnap for ransom have no relationship with government. Gumi must not be allowed to clothe them with the patriotic, nationalist fervor of the Mau Mau of Kenya. Gumi said they had “legitimate concerns and grievances.” What concern or grievance drives people who kidnap for ransom? Our respected cleric also compared them with Niger Delta agitators, people who protested against the exploitation of their oil-bearing communities by the Nigerian state. Hear him: “Since the Niger Delta militants were integrated by the Federal Government and are even in the business of pipelines protection, the Federal Government should immediately look into how something like that will be done to the Fulani to provide them with reasonable means of livelihood including jobs, working capitals, entrepreneurship training, building clinic and schooling.” Sad submission. Why is justice afraid of going for the Fulani bandits? Did Niger Delta militants turn their guns against their own people? The Okahs of MEND, accused of bombing Abuja on October 1, 2010, were they not promptly arrested and taken to justice? Why would a well-schooled somebody like Sheikh Gumi choose that dubious line, singing joy in front of death?

What do armed robbers do that the bandits of the north west don’t do? The British Broadcasting Corporation (BBC) did an insightful report on these bandits in July last year. I recommend it to Sheikh Gumi and all like him who see the bandits of Katsina, Zamfara, Sokoto and Kaduna as freedom fighters. The report was on what the BBC described as “Motorcycle-riding armed bandits operating out of abandoned forest reserves” who  “are ransacking communities in Nigeria’s north-west.” While saying that the groups were the latest to join “Nigeria’s lucrative kidnap-for-ransom industry,” the BBC noted that the bandits “are quite brazen in their operations,” citing two separate occasions when they targeted villagers who had received food handouts from the government during the coronavirus lockdown. “They were about 200 on motorbikes, each bike rider carried a passenger and they all carried AK-47 guns,” Bashir Kadisau, an eyewitness, told the BBC. He said he climbed to the top of a tree when he saw the large number of motorcycle riders coming into Kadisau village, and saw the attackers loot shops, steal cattle and grain, and shoot people who were fleeing. The herders are mostly nomadic and can be found on major highways and streets across the country herding their cattle…The report identified the bandits as armed groups within Fulani communities. Significantly the BBC quoted a security analyst as saying that “the herders now see kidnapping and pillaging as more lucrative than the herding. The biggest cow would go for 200,000 naira but one kidnapping would fetch millions. This report should be enough light on the mission of the felons. Now, let me ask the Sheikh if he is still saying the bandits he met with in that forest have “genuine concerns and grievances”?

It is a misfortune to share same space with strange people whose entire lives are built on strange ideas. I also heard Sheikh Gumi declaring that what the bandits needed was education. But is it not too late for these wild men already? How do you train people who grew up sipping blood to be well and responsible again? The time to mould people who chose to be bandits and who profit from banditry is past. Those ones we saw with Gumi wrapped up in taliban turbans with unimaginable weapons of death are too far gone. They cannot be saved. What we need to work on is how to be safe from them and from the violence that will come tomorrow from their descendants.

The solution for today is a firm, responsible government that is willing to give them what they deserve which is justice. The solution for tomorrow is education in the right measure for the kids of the north. We were taught very early in life that work is the antidote to poverty (Ise l’ogun ise). We were also told that education is the only stairway to greatness (eko nii so nii d’oga). J.F. Odunjo, in the old Alawiye series, warns the children of Yorubaland to run away from those mocking education. He tells us that education makes one the boss. He adds strongly that we must acquire it very well. He goes on: Bi o si ri opo eniyan (And if you see a multitude of people); Ti won nfi eko s’erin rin (who are mocking education with laughter); dakun ma f’ara we won (please do not keep their company); Iya n’bo f’omo ti ko gbon (suffering will soon come for the unwise child); Ekun n’be f’omo to nsa kiiri (wailings and tears are for the truant child); Ma f’owuro sere ore mi (do not play with your early years, my friend); Mura si ise, ojo nlo (work hard, time waits for no one).” That was the philosophical foundation that framed every Yoruba child of my generation. We went to school but our neighbours far north mocked (and still mock) education. Now, because of them, our schooling and all we acquired are almost useless. Worse is, we can no longer sleep. And their leaders say we are not allowed to call them criminals.


Olagunju writes for the Nigeria Tribune

2023: Governor Makinde May Dump PDP For ADC |The Source

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Governor Seyi Makinde

By Akinwale Kasali

There are speculations that Governor Seyi Makinde of Oyo State may soon dump the Peoples Democratic Party, PDP, for African Democratic Congress, ADC, due to some executive issues.

For months now, Governor Makinde have been having issues within the Oyo State PDP and the South-West PDP, especially, former Ekiti State Governor, Ayo Fayose.

The rift between both PDP Political gladiators  over the leadership of the party in the zone,  has further polarised the Party in the South-West with the loyalty of members in the Party divided.

Also, Governor Makinde is having issues with his Deputy Governor, Rauf Olaniyan, which is affecting Governance in the State.

The Oyo State Governor has, however, been dilly-dallying with the ADC in recent times, prompting speculations that the Governor may soon quit the PDP that brought him into power.

Over the weekend, this magazine confirmed from a PDP Chieftain in the State claims, making  the rounds that the Governor wants to go to ADC ahead of 2023 due to some disagreements.

The PDP Chieftain who pleaded  anonymity said that Governor Makinde will join ADC immediately after the forthcoming Local Government election in the State.

He added that the governor was not satisfied with the current leadership of the PDP in the State, hence his decision to dump the party for ADC.

Governor Makinde has been engaging ADC Chieftains among whom are Monsurat Sunmonu, a former Speaker in the State, to have a smooth defection to ADC.

It was gathered that Sunmonu is one of  ADC chieftains that have been holding forth for Makinde in ADC.

The PDP Chieftain said; “Yes, you will see, he will soon leave the party. He is going to ADC. I am telling you, he will leave the PDP soon.

“He has been talking to those in ADC. I am telling you that he will soon leave PDP. After the Local Government Election, he will leave PDP”, he claimed.

But a reliable source, close to the Governor dismissed the speculation as nonsence. Laughing heartily, he asked: ” How in the world  would you believe that Governor Makinde will leave a National party like the PDP, and join an unknown ADC?

“Do you think the PDP at the National level will allow their only foothold in the South-west, to slip through its hands over Fayose and an ungrateful Deputy Governor? The PDP would rather sacrifice both men than lose Governor Makinde.

“Fayose wants to be the PDP leader in the South-west when he is no longer a Governor. He is a rabble rouse who talks without thinking. He wants to destabilise the party. We will not allow him. Even in his own State, Ekiti, he had destabilised the party, because he does not want work with Senator Olujimi.

“Forget it, Makinde is going nowhere. That speculation is  a lie planted by the party’s enemies. It will not work.”