• Says such actions undermining FG’s counterterrorism efforts
Earlier in the week, the BBC Hausa Service held an exclusive interview with the Minister of Defence, General Christopher Musa (retd), during which he shared his views on key national security issues. The interview was translated by MUSA UMAR BOLOGI. Excerpts:
You are appointed as Minister of Defence at a critical period the country is facing various security challenges. What do you think you can do differently to curtail insecurity in the country?
It is not everything I will say here. This is because the terrorists are also watching or listening to everything we say. But what I can say is that the citizens should continue to support us. The President has given us the equipment we will use to work. Even the technology, which will help us very well, since it is technology that we will use to trace the criminals. We can’t deploy soldiers everywhere, but with technology we will be able to know where the terrorists are, and take action.
We are in collaboration with the Republic of Chad, Cameroon, Niger, and Mali. We can fight the terrorists alone, because these terrorists entered Nigeria through those countries, so there is the need for us to work together to defeat them.
In the past you suggested that Nigeria should fence its borders. Are you still holding this position?
Yes, I do. This will prevent criminals that will come into our country and commit havoc and return to their country. It is not everywhere that will be fenced, because there are places that are occupied by water. But those areas that need to be fenced, it will help us a lot. Everywhere the criminals enter, we will be able to take them down.
But the most important thing is that people should report to the appropriate authorities wherever they see those criminals. This is what helped us in Maiduguri.
Secondly, people should desist from collaborating with the terrorists. Those buying them items – food, water, giving them information – should desist. What I want people to know is that we can only defeat these criminals, if people join hands and work together with government and security forces. What I want people to know is that if you work with criminals and they give them money, that money is blood money. And God will ask you where you get that money, why do you kill people or support people that kill others.
One of the issues that dominated the airwaves recently was the issue of United States saying terrorists are killing Christians in Nigeria. Do you believe in that?
I believe that terrorists are killing Nigerians – Not only Christians, but both Muslims and Christians. Everybody. The terrorists don’t discriminate on who to kill. They don’t have a conscience. They don’t care who they kill. We also explain this to the U.S government, that terrorists kill every Nigerian, irrespective of faith. We wanted them to understand this so that they don’t escalate the problem from their statements. We need the help of the U.S to enable us to eliminate these terrorists and have peace in Nigeria.
Initially, the U.S government didn’t understand the complexity of terrorism in Nigeria, but we went to them and told them. They also came here and saw things for themselves. And recently, the U.S President, Donald Trump concluded that it is not only Christians that are being killed , but also Muslims. Even those that did not have religion.
The recent airstrikes by America, did it kill the terrorists?
Yes, they killed many of the terrorists. And those that survived ran to the Niger Republic, where they were before. It is from Niger the Lakurawa terrorists came into Nigeria. Do you know how the Lakurawa came to Nigeria? People invited them to come and help them. I’m warning our people we should allow anybody to come with the guise that they want to come and help them do this or that. That is how the Lakurawa came into our country. And before they realized it, they started killing people.
Like we used to say, we should work together and protect our country. Nobody loves our country more than us, and nobody can protect it more than us. We should all work together with the government, the sexy agencies and the citizens for us to secure and maintain peace in our country.
Government is involving a non-kinetic approaches to solve terrorism. Is a peace deal one of the ways?
No. Peace deal with terrorists is never one of our non-kinetic means. The terrorists don’t respect pecan deals. It is a camouflage. It is only when they are looking for something, and if you trust them they will renegade and later attack you.
Like we told them in Katsina State not to go to peace deal with bandits. The bandits don’t believe in a peace deal, they are lying.
We are urging people to stop negotiating or going into a peace deal with terrorists. Even the State Governments that are into it should stop. They are not supposed to go into a peace deal with bandits. There is no truth in peace deal with bandits, because the bandits won’t honour it. Bandits are not people that have the fear of God.
The peace deal the people and some state government are going into with bandits is spoiling our work at the federal level. They are doing that and people are saying they should not touch the bandits because they are in a peace deal with them, but the bandits continue to kill people.
We have told all the local or state Governments that are into peace deals with bandits to stop. You know this is a democracy not a military rule where we can take unilateral decisions. But we continue to take to the local and state governments on this.
What about ransom payment to free kidnap victims?
General Musa: That is a capital no. When people continue to pay ransom to terrorists or bandits, the situation will continue to escalate because criminals will not stop. This is why we warn against paying ransom to terrorists, but allow the security forces to do their job.
What about allegations that the federal government is also paying ransom to terrorists to secure release of kidnap victims?
The federal government does not pay ransom to terrorists or bandits. As far as our position is concerned on fighting terrorism, we don’t pay ransom to terrorists.
What about the allegations that ransom was paid to secure the release of pupils that were kidnapped by bandits in Niger State, recently?
General Musa: These are mere allegations. In most cases when the bandits kidnap students, they keep them in their camps, but when the heat becomes too much due to operations by troops looking for the kidnap victims, in most cases the troops will see the students and the kidnappers or bandits had run away leaving the children behind. So, the troop will have the opportunities of rescuing the students. But we never paid ransom.
Till now terrorists and bandits have continued to wreak havoc in the country. Have they overwhelmed the security forces?
Never. Like we said earlier, the country is very large. So if the security forces are pursuing the terrorists here, the terrorists will move to another place where there are no security forces and wreak their havoc. That is why we urge people to always report movements of suspicious people to security agencies. We also urge the state government to also help by ensuring engagement of youth into gainful ventures. They should provide schools, hospitals and other social amenities. All these will help in combating criminality. Because it will prevent youth recruitment into bandits or terrorists.
If there is hunger and poverty, all these invite criminality – people will join bandit groups. That is why even as security forces are eliminating the terrorists and bandits, they are increasing in number because more people are joining them.
What do you say about terrorists collaborators within the security agencies?
Those people don’t love their country. They are lies. Our troops are working day and night to protect and restore peace to this country.
What is your advice to Nigerians?
Nigerians should know that God is with us and we will be victorious. My advice is that people should stop associating with terrorists and bandits. Wherever they see them, people should report to security agencies, they will take action. We should all work together to restore peace in our country.
There is no country without security challenges. No country. What is important is for them to use technology and people to solve the problem.
Natives still use bush lanterns, charcoal pressing iron
Questions trail state government’s multi billion naira investments in rural electrification
New Ekuri, a rural community in Akamkpa Local Government Area of Cross River State has remained in darkness in all its 87 years of existence.And that is despite successive government’s vow to provide electricity even in remote areas of the state. Numerous promises made,and billions of naira spent over the last 10 years by the administrations of the immediate past Governor Ben Ayade and the incumbent, Governor Bassey Otu,have been to no avail. New Ekuri is a victim of the failed promises and today wallows in ruins as joblessness, poverty and festering vices have become dominant features of the community. INNOCENT DURU reports.
Hilda Ayimor, a junior secondary school pupil in New Ekuri wouldn’t have known what electricity looks like but for neighbours who use generators and solar light. Her community hasn’t had power supply in its 87 years of existence. Not even a single power pole or cable passes the area to give the people a glimmer of hope that electricity supply would soon get to the community.
“Ours is a world of darkness,” Hilda said in a tone that wrenches the heart.
“We are always in darkness. Many of us, the young ones who have not gone outside this community before, wouldn’t have known what electricity is if not for neighbours who use I better pass my neighbour generators and those who use small solar light panels. I guess we are just a little better than our ancestors who lived during the stone age.”
Owning to the enormity of the chores she attends to at home after school hours, Hilda hardly has time to read during the day.
“It’s only at night I have the time to read. Unfortunately, power is a challenge. We use torch to read. We have only one torch in our house. We put the light in one place and come together to read around it,” she said.
“It’s always not easy for us to read in that manner but we have no choice. That is the condition we have found ourselves in New Ekuri.”
The pupils are not alone in this disgusting condition that the people of New Ekuri have found themselves.
Their teachers fare no better in preparing for classes.
“Absence of power supply is doing incalculable damage to education and everything you can think of in our community,” a teacher who gave his name as Nathaniel Okon said.
“It very sickening teaching without power supply. I use torch to read to prepare for class. At times, I read in the evening after school hours when there’s an opportunity to do so. There is a torch I tie on my head to read. But the challenge is that it causes headache for me after a while. I can’t even read online because we don’t have internet connection in the community.”
Once in a while Okon uses generator but he finds the cost of doing so prohibitive.
“I manage to spend about N10, 000 on fuel monthly from my meager salary of N20, 000,” he said.
“ I am sustained by what I get from my farm and small business. When there is no money to buy fuel, I go out to power my phone at a charging point. It costs N300 to do that.”
As a teacher who admonishes his pupils to maintain a high level of cleanliness, Okon does everything possible to make sure he doesn’t go to school with rumpled clothes. “I use pressing iron that uses charcoal to iron my clothes because there is no electricity. We do not buy charcoal because that is what we use to cook.”
Economic activities grounded
Socio-economic life in the community is almost zero. Hand work that young people could engage in to earn a living is non-existent. Only privileged members use generator to power their businesses. Incidentally, businesses hardly thrive in the community where poverty walks on all fours.
Gilbert Uyietta who runs a beer parlor business in the community said: “We rely on generators all year round. It affects my business. Seventy percent of the profit that I am supposed to have goes into buying fuel. A litre of fuel here is N1,500.
“Today, I have bought three litres of petrol that can serve me for about three to four hours. If you check that, it amounts to N4, 500 daily. It is not certain I will make enough sales that will give me that amount in a day, much more profit that I will need to attend to other personal and family needs.”
Sounding frustrated,he added: “if I have enough capital, I will leave the community and go to an urban area where there is electricity.”
A member of the community, Pastor Louis described New Ekuri as a very poor environment.
“Life is difficult in New Ekuri. The cost of living is very high because when our people travel to buy things, they factor the very high overhead costs and the profit they want to make into whatever item they want to sell.
“So, you are buying it at a very high price. When you don’t have power supply, your business will not flourish the way it should be,” he said, regretting that “people rely on their torch here. Some people use rechargeable light. That’s what people actually depend on. If not, they would have been going about with their bush lanterns and candles and all that.
“In fact, even now, some people still use bush lanterns in their houses. There are many who sleep in the dark. Another thing that actually helps people here is this Hausa light, known as after NEPA. So they buy battery, slot it in there and use it. When it runs down, they go back to buy another battery. When its life span expires, they will look for another one to buy.”
Reeling out other woes bedeviling the community, Pastor Louis said: “There are several people who cannot go to school because there are no means of doing so. You look at where people live and be sorry for them because they are poor. And sometimes when you see what our people eat, you will be moved to pity. It also speaks volumes for you to understand that if these people had good means of livelihood, things would have been better for them today.”
Pastor Louis also identified lack of roads as one of the challenges hindering the development of the community.
“Where will electricity come from? When we don’t have an access road, is it electricity we will have?” he asked rhetorically.
“The government has never done anything like that for us. Whatever we have is what we have done through communal efforts to see that we shouldn’t remain in the forest.”
Going down memory lane, he said: “ New Ekuri was created in 1938. Our people migrated from Old Ekuri which had been there before 1938. New Ekuri is almost 90 years old and for this length of years, we have never had power supply much more government presence of building a road for the community.
“Since we don’t have an access road, where will those poles pass through? That’s the challenge we face. We are in Nigeria and we vote during elections but we don’t have government’s attention. The government is aware of our predicament. We have been talking and talking without response.”
The cleric noted that what would have attracted the government’s attention to help New Ekuri is the “conservation we are embarking on. That project will be of benefit not just to the state but to the country and the world at large. But because government has no interest in that, they still support loggers to go into the forest. The government allows them to go in there and that has been a big fight for Ekuri people to see how they could sustain what they have actually decided to conserve all these years. So it’s a big fight for us.”
Politicians have kept making empty promises- Clan head
The Clan Head of Ekuri Clan and Village Head, New Ekuri, Chief Abel Egbe lamented that they are only remembered by politicians during political campaigns.
His words: “There is no politician that comes here to campaign that we have not told about our predicament. They always promise that they would do something but at the end of the day, they do nothing. It is always empty promises they make. What is it that you ask politicians that they will not promise to give you? They will promise you everything but will they fulfill it?”
Continuing, he said: “At times, when the politicians come, we ask them to put their promises into writing but immediately they win their elections, they will be nowhere to be found again. When they want to mount street lights, they will not remember us. They will put all that in their communities but they don’t deem it necessary to extend it to us.
“A member of the State House of Assembly mounted street lights and stopped it at Old Ekuri. He didn’t extend it to our side. My youth leader went there and pleaded that he should give us three or four but he didn’t give us even one.”
Bemoaning the level of joblessness among his people, he said: “here, people cannot acquire skills that require electricity. The jobs that could have been provided through that are not there. Anything that requires light for people to get engaged and earn a living is not available here.”
Rape, other vices thrive in the community
Criminal activities are on the rise in the community and the absence of electricity is believed to be the primary cause.
“Rape is very rampant because everywhere is very dark at night,” Okon said.
Continuing, he said: “all manner of nasty things happen here at night under the cover of darkness. Secret cult activities are also very rampant. It is very alarming and all this is getting out of hand because there is no power supply. You know that electricity is a form of security. Once there is power supply in any environment, that area will be safe a little.”
Also decrying the high level of criminality, a member of the community, Supol Godwin Akamo said: “There are vices going on because of the sordid darkness our people are living in. The women rose recently against the menace of rape.”
Community calls for help
Community leaders and residents appealed to the state government and their representatives in the state and National Assemblies to come to their aid.
Supol Akamo said: “we are in darkness. We are not different from primitive people. We are still living like stoneage people. We want people that can help us. We are suffering and dying in silence because we don’t have any representatives in government. Our cries are ignored by those in authority.”
Ayade’s unfulfilled promises
In April 2017, the immediate past governor of the state, Ben Ayade raised the hope of New Ekuri people and other rural communities in the state when he announced that the government had concluded plans to build a two-megawatt power plant in each of the 18 local councils of the state.
He said the project, which was billed for completion before 2019, would be executed in partnership with a South African firm, Industrial Project Services (IPS).
During the presentation in Calabar, Ayade said: “I have 18 local government areas and it is my commitment to ensure that every council and village has electricity under my watch.”
Admitting that the move was very ambitious, he, however, noted that the plants would incorporate renewable and non-renewable energy sources, adding that the state was “considering the option of using solar for the day and gas fire for the night.”
Ayade went on: “The radiation studies and baseline data for Nigeria cover copiously a spectrum of Cross River. Obviously the radiation that we see from literature studies shows clearly that we have a high level of it, thereby making the applicability of solar as an energy source in the northern and central parts of the state very viable.
“We are trying to have an industrial setting where we will actually be dealing with power supply and solar base systems to stranded communities, those that are disconnected from the national grid as well as some municipalities that are there.”
In March 2019, the Cross River State Electrification Agency, announced that Ayade had procured a total of 189 electricity distribution transformers, worth N650million, for the 18 local government areas of the state.
The then Director General of the agency, Dr. Jake Enyia, who lauded the efforts of the state governor in improving access to electricity in rural communities, said procurement processes were on-going for the provision of electricity in more than 400 communities across the State at the cost of N8.5billion.
He said this was in line with the Cross River State Executive Council’s approval of 100percent electricity coverage in the state.
According to him, “…procurement of 189 electricity distribution transformers at the cost of N650 million, …carried out a survey of the status of electricity infrastructure in the 18 local government areas of the state.
“The governor has also commissioned some abandoned electrification projects across the state.
“There is direct intervention to more than 30 communities in the provision of electricity materials worth N30million, enhanced relationship and constant monitoring of activities of the Port Harcourt Electricity Distribution Company, PHED, in Cross River State, which has necessitated the radical improvement in power supply in the state.”
Otu’s promise
Ayade’s successor, Bassey Otu, in October 2024 launched an innovative solar power initiative aimed at electrifying 10,000 rural households across the state.
The state government, in February this year announced that it had taken delivery of 10,000 solar home systems to power remote communities across the state but none of that has been seen by New Ekuri people.
The solar systems—comprising solar panels, charging ports, radio systems, and fans—are designed to provide reliable electricity to areas beyond the reach of traditional grid infrastructure.
Receiving the shipment on behalf of the Governor, Francis Ekpo, Director General of the Cross River State Electrification Agency, described the development as a major milestone in the state’s push for rural electrification. He called the initiative a game-changer for rural development, particularly for communities in hard-to-reach areas.
“This is an exciting moment as we begin to implement one of His Excellency’s key visions—electrifying 10,000 homes. Today, we are offloading the solar home systems that will soon be distributed to communities in need,” Ekpo stated.
The pledges laced with admission of unfulfilled promises continued last week when the Cross River State Government and Rural Electrification Agency (REA) launched a renewed partnership to aggressively expand clean energy access across the state.
The renewed commitment emerged at a high-level strategic roundtable in Abuja, themed “Sustainable Impact, Beyond Policies: Powering Cross River State’s Blue & Green Economies Through Clean Energy Investments.”
Speaking at the event, Governor Otu , represented by Deputy Governor Peter Agbe Odey, said the state had reached a critical point where only three of Cross River’s 18 local council areas enjoy consistent electricity, a situation that leaves millions of residents and businesses dependent on generators and high fuel costs.
Otu, who painted a stark picture of the state’s energy crisis, said Ikom, the state’s commercial nerve centre, has had no public electricity for over six months.
According to the governor, Ogoja, another major local council area, has been battling frequent blackouts and low voltage for years, disrupting businesses, hospitals, and smallholder agro-processing operations.
While describing energy access as a critical enabler for the development of the state’s blue and green economies, Otu noted: “It is through enhanced clean energy infrastructure that we can unlock the vast potential of our natural resources while preserving our environment for future generations.”
State government promises into look into complaints
The state government has promised to look into the complaints of the people of New Ekuri.
The Special Adviser to the Governor on Electricity, Engineer Emmanuel gave the assurance in a telephone interview with our correspondent. His words: “I will do a finding on the community and do a follow up on it.”
Engineer Emmanuel noted that the governor recently approved the rehabilitation of the Akamkpa axis of the state.
“Before this time they had a total collapse of their network that feeds the area and its environs. The rehabilitation is still on. We did a test run on some parts of Akamkpa, the whole length of Akamkpa is yet to to be captured because they are doing vegetation cleaning.
“The supply in that axis has been fluctuating. The power distributors have not been able to allocate sufficient power to that axis. We are on it already.”
•Lagos rescue team told me the governor wanted to see me, says inmate
In the shadowed corridors of the Lagos State Rehabilitation and Vocational Training Centre in Owutu, Ikorodu, where hope often struggles to rise above the heavyweight of reality, The Nation correspondent approached a quiet woman named Flora Iwulegi. Her story, though told with composed voice and tired eyes, speaks of a life journey marked by dreams deferred, survival and a longing for dignity in the midst of neglect.
“I am Flora Iwulegi from Delta State,” she said as if reaffirming her identity to herself.
“I was living in Lagos and was working. But the job stopped and I could not pay my rent. My landlord threw my things out and somehow, I found myself here.”
Once employed at a now-defunct organisation called SBA Research, lwulegi studied Secretarial Studies at Lagos State Polytechnic; a course she believed at the time would open the door to a stable life. But she would later realise that stability can be painfully fragile as the roof over her head vanished as soon as her job did.
Between 2009 and 2016, Flora shuttled between Lagos and her village as she tried unsuccessfully to find her footing again. “But things just did not work out,” she said.
Unfortunately, she had no one to share her plight with as her parents were long gone. They died while she was still very young, leaving her to face life all alone. Hence she found herself begging on the streets of Lagos. In the process, the Lagos State rescue team found her and took her to the rehabilitation centre after telling her that the governor wanted to meet her.
“I believed them when they told me that the governor wanted to see me. I hoped I was going to see him, but I never did. My first month in the centre was full of anticipation and hope that l would see the governor”.
Life inside the centre
Arriving at the rehabilitation centre in 2016, lwulegi has lived in it for nearly a decade. Asked what life had been like at the centre, she said: “It is terrible; really terrible.”
She noted that inmates are packed into large halls with shared bed spaces. “Some have mattresses, others make do with the wrappers they spread on the floor. That becomes yours space whether it is comfortable or not,” she said.
Iwulegi also said there was inconsistency in the feeding arrangement. She said although meals are served twice or thrice a day, the quality is barely tolerable. “You eat what they give you not because you like it, but because you must survive.”
Despite the presence of a vocational training centre offering courses in tailoring, shoemaking, and hairdressing, lwulegi was yet to learn a skill. Instead, she found solace teaching children in the centre’s makeshift classroom.
The correspondent sighted the classroom which had old benches and a chalk board that was not placed on the wall well. “I joined myself with the children’s section and became a teacher to them,” she said.
A mother apart
Iwulegi has a child, though the two have lived apart for many years.
“Someone offered to take care of him, so he did not come here with me,” she said as her voice trailed off at the mention of motherhood. There was no bitterness; only the fatigue of someone who has had to make peace with absence.
Asked what she hoped for, lwulegi’s answer was disarmingly honest: “As soon as I get accommodation, I will leave. I will find a teaching job, maybe. But more than anything, I just want to face my God.”
Her words are not despairing; they are resolute. After years of hardship, the idea of finding meaning in faith feels like the only certain destination left. Now in her mid-fifties, lwulegi is not concerned about remarrying or acquiring material things. “At my age? Well, if God wills,” she said in response to a question about remarrying.
Hers is the story of a once-educated and gainfully employed woman swallowed by an unkind system; a story of how easily life can unravel, and how difficult it is to rebuild when the system forgets to follow through.
“Living in this environment makes me feel bad. It is like one is living in the past and one is not progressing,” Iwulegi lamented. Yet, within her is a strength not easily erased; a woman who though rattled by circumstance refuses to let go of her humanity.
Faith, loss, survival: the story of Prophetess Oluwakemi Osikoya
On that humid afternoon at the centre in Owutu, Ikorodu, a soft-spoken woman walked smartly, her bag clutched firmly in her hands. “My name is Oluwakemi Osikoya. I am from Ijebu Ode,” she said.
While Osikoya spoke with disarming calmness, her life story was anything but simple. Behind the calm voice of the Ibadan-based prophetess is a life defined by faith, betrayal and a mother’s enduring pain.
She recalled her early days in Ibadan, where she built a church “with God’s help” as a prophetess of the Cherubim and Seraphim Church. She spoke of a vibrant ministry and a congregation she nurtured with prayers and resources but it was not long before cracks began to form.
She said: “Some people came to me. They wanted me to join their lodge. They said the lodge members include Muslims, traditionalists, herbalists and prophetesses, but I told them that with my Jesus I would not hold another god.”
Her response, she said, sparked resentment and hostility. Soon, things began to spiral. “They tried to block my people from entering my house. If I locked my door and went out, they would break the door and take everything I had at home.”
In all this, she said, her husband offered no support. “People called him. Church members called him. They wanted to contribute money for me to buy land, but he told them he could not support them because he is a salaried man,” she said regretfully.
In the midst of the resultant tension, riots broke out against her. “They called me a liar. They said, ‘Come and see Jesus. She is Jesus.’” She said she was wounded in the attacks.
With her life in danger, Oluwakemi fled Ibadan for Shomolu, Lagos, taking her two young children aged seven and five with her. But tragedy struck again.
She said: “I first took them (the children) to their father’s family house. I don’t know who called him. He came and snatched the children and ran away.
“When he came around, l told my children not to go and see him. But my eldest child said Mummy, let us go and greet him, it is not fair. As the children came out to see him, he took them away in his car to lbadan. Since then, I have not seen them.”
That was in 2004. Twenty-one years later, she still hasn’t seen her children. “I know where they are,” she said quietly. “If I get to Idiarere in Ibadan, I will see them. But I have not heard about them—schooling, work, anything.”
Her voice trailed off. It is the kind of loss that lingers; heavy and unspoken.
From Church founder to sleeping under bridges
When she arrived in Shomolu, she discovered that their family house had been sold. With no home, no children and no income, Oluwakemi was forced to sleep outside—sometimes under bridges, sometimes anywhere the night caught her.
“It was terrible,” she recalled. “Rain will beat you, sun will beat you. You have no clothes, no water to drink, no water to bathe. By dirt, you will go into madness,” she said.
In 2017, she was brought to the Lagos State Rehabilitation Centre, where she has lived since.
Today, Oluwakemi is learning horticulture at the centre. For the first time in years, she has a skill she believes can help her to rebuild her life.
“I am ready to face life as a horticulturist. That is what I am going to do.”
Yet, even as she learns, her faith remains her anchor. “If God sends me, I will still do His work,” she says of her role as a prophetess. “I’m not the one forcing myself.
A place of refuge with gaps to fill
Unlike some other residents, Oluwakemi speaks positively of the centre. “This place is beautiful. It is good for somebody who has nowhere to sleep, who rain is beating, sun is beating. It helps us,” she said.
But she also believes there is more that can be done. “Government should help us with more food and they should give us more training. Those who gave us training last time—they are Life Foundation. They brought materials for us. Government should do more,” she said.
Asked if she would ever reconcile with her husband, Oluwakemi shook her head in the negative. “Somebody who could not help me to survive, how am I going to cope? I can’t.”
What about remarriage?
She hesitates, then answers: “No.”
Born in 1965, she has learned to lean on herself and her faith. “I am my own esteem here,” she said, a quiet pride in her voice.
Despite everything, loss, betrayal, poverty, she radiates resilience.
Osikoya’s story is one of many inside Lagos’s rehabilitation centres. It is a story of how life can change overnight, how a person of faith and influence can be pushed to the margins, and how government interventions can make the difference between despair and survival.
Her dream now is simple: to leave the centre, earn a living through horticulture, and—if it is God’s will—to continue her ministry.
“I thank God for today,” she said softly, clutching her bag again. “This place has helped me. But I am ready to start life again.
Agboche fights for life beyond addiction
Called at the verge of having his first meal at about 1pm, 35-year-old Romeo Agboche looked many years older than his age. His eyes were weary, his voice fragile, but there was a quiet determination behind every word.
Agboche hails from Edo State, but it was the streets of Ikorodu, Lagos that shaped much of his adult life—both the rise and the fall.
“I started smoking at the age of 20,” Agboche admits, staring into the distance. “Now I am in this place for the third time.
“The first time, my mother came to pick me. The second time, I didn’t take my medications and I broke down again. This third time, they brought me back.”
This time, he says, might be different.
His descent into substance abuse began in his early adulthood. His drug of choice? “Smoking,” he says, with an air of shame and resignation. He refers to himself as an “addict smoker,” but insists he has now stopped.
“I don’t smoke anymore. I don’t drink. I have been clean for 10 months,” he said. The credit, he said, goes to the rehabilitation programme, where they are given psychotropic medications and occasional treatment for illnesses like malaria.
“The main reason we are here is to take psych drugs so that our brain would be corrected,” Agboche explained.
His story isn’t just one of addiction; it’s also about lost opportunities.
“I went to school in Ikorodu,” he said. “I finished secondary school but did not go further after that because I used to go for football training morning and evening. I was a grassroots footballer.”
He wanted to become a professional footballer, but lack of sponsorship and support derailed his dream. “That is why I did not go to school,” he said, repeating the sentence like a painful refrain.
Agboche said before coming to the centre, he worked as a stylist for a lady in Ikorodu—a small but significant step towards stability.
Now, with his football dreams dimmed, he has his eyes set on something more grounded: learning a handwork—barbing.
“I would like to open a shop. When I leave here, I want to practice my barbing skills and look for a job.
Harsh realities of rehab life
While Agboche speaks with hope, he does not sugarcoat life inside the rehabilitation centre. “The food here is nothing to write home about. We are fed once or twice daily, and the nutrition in the food is appalling,” he said.
Perhaps more heartbreaking is his lack of visitors. “It’s been 10 months. My family hasn’t visited me once. It is what I see here that I eat. I don’t have any money.”
Asked what advice he would give to young people like him, Agboche did not hesitate in offering one: “They should stop smoking. They should stay away from bad friends.”
He blamed much of his past on peer pressure. “The friends I was moving with led me into it. Anything they want to do, it is friends that allow them. That was how I started. So they should focus on themselves and on God.
“They should just leave friends on one side and focus on their future dreams and goals.”
Calls for compassion, support
Agboche’s story is not unique. Across Nigeria, thousands of young people battle addiction, mental illness, and abandonment. And while centres like the one in Owutu offer a lifeline, they are often underfunded, overcrowded and in need of reforms.
“We really need support and care so that the reforms here can stay long,” Agboche said.
As the sun set over the courtyard, Agboche sat back, his expression unreadable. Is he hopeful? Is he afraid? Perhaps both. But one thing is clear: he wants a better life. Whether the third time will be the charm remains to be seen.
Tobacco companies flood shopping malls, online with products, deceive youths with sweet flavours
Nigeria silent as 110 countries take action
Nigeria stands at risk of massive health crisis as her youths are fast adopting vaping as a status symbol. Vaping is the act of inhaling an aerosol created by an electronic cigarette or vape. It is usually advertised by manufacturers as a healthier alternative to traditional cigarettes. Experts are of the view that vaping could damage the lung and the heart, among other other serious health challenges. With the revenue generated in the e-cigarettes market projected to reach US$181.4m in Nigeria this year, according to Statista, the revenue could get bigger in years to come. But the bigger it gets, the bigger the health crisis the country may have to grapple with, INNOCENT DURU reports.
Michael, a 17-year-old boy, takes pleasure in vaping; a habit he started indulging in after gaining admission into a higher institution of learning.
“I learnt vaping from my friends,” he said.
“They told me it is not the same thing as smoking whose offensive smell gives you out easily and make people to stigmatise you.
“Peer pressure and conviction made me to buy into vaping and I feel good with it.”
Like Michael, Emeka also started vaping through peer influence.
He said: “I knew about it through my friends. You can’t roll with them if you don’t vape. I tried and found it is not bad after all.
“It is not what the regular street boys indulge in, and that is why I like it. It is classy as far as I am concerned.”
For Seun, the influence of social media was what led him into vaping.
He said: “I saw people vaping online and I decided to experiment with it.
“When I did, I liked the feeling I got and there has been no going back on it since then.
“Many guys who see it always crave to have a taste of it.
“Some have made it a habit while some others, especially those who don’t have money to buy, wait till they get free vaping from me or others.”
The story is the same with Mike, who said: “I like vaping because you can do it without your parents knowing about it, and, in fact, it is not the same thing as cigarette.
“Vaping is not smoking. You can read it up online. The good thing is that it is not illegal, at least here in Nigeria.
“The flavour in vaping will make you crave for more.
Above named respondents and other young people, according to findings, have unfettered access to e-cigarettes because they are sold offline and online without restrictions.
The products are recklessly displayed and advertised online. All a buyer needs to do on some online sales platforms is to click yes on a box where it is asked whether the prospective buyer is above 18 years.
Statista, a German online platform that specialises in data gathering and visualization, said the e-cigarette market in Nigeria is experiencing significant growth due to the increasing popularity of vaping among the younger population.
The organisation noted that the per person revenue in the e-cigarette market this year is estimated at US$1.08. considering the country’s total population figures.
A World Health Organisation report had observed that the promotion of e-cigarettes has led to marked increase in the use of e-cigarettes by children and adolescents, with rates exceeding adult use in many countries.
“Further, to date, the commercialization (sale, importation, distribution or manufacture) of e-cigarettes as consumer products has not been proven to have had a net benefit for public health. Instead, alarming evidence on their adverse population health effects is mounting.”
Prices of e-cigarettes in Nigeria
Checks showed that e-cigarette prices in Nigeria vary greatly, ranging from around ₦15,000 to ₦30,000 or more, depending on the type, features and brand. Disposable vapes can cost anywhere from ₦9,968.97 to ₦16,626.05, while rechargeable starter kits with multiple pods can range from ₦16,000 to ₦30,000.
E-cigarettes come in various shapes and sizes. Some look like other commercial tobacco products like cigarettes and cigars. Some of the rechargeable e-cigarettes that are most popular with youth look like USB drives, pens and other everyday objects. Mods and tanks are often bulkier than the other types and are more customizable.
“These devices are creating a new generation of smokers with serious health problems. E-cigarettes are not safe for youth or adults,” Quittobacco SD said in a post.
Many lies about vaping
Exposing many lies used to lure people, especially the young ones into vaping, Dr Egemba Chinonso Fidelis, popularly known as Aproko Doctor said in a video: “I know you’ve heard stuff like ‘vaping is a safer alternative to smoking conventional cigarettes; it’s just flavouring, without all the cancer, etc, etc’.
“But the truth is that vaping exposes you to long-damaging chemicals and can lead to severe health problems like lung irritation, lung scarry, high BP and addiction.”
The first lie, he said, is the claim that vaping is just water.
“It’s not just water; it is aerosol. Aerosol has a lot of negative implications.
“You won’t likely see me advertise for vape cigarette. When you puff vape cigarette, there’s a heat that heats up a liquid and produces an aerosol that is ingested.
“This liquid is often derived from tobacco and contains nicotine, which is a highly addictive chemical.
“Look, even vape cigarettes that claim to be nicotine-free have been found to contain at least small amounts of nicotine.
“And since nicotine is highly addictive, it poses a serious threat to adults and teenagers with developing bodies and brains.”
Another lie that unsuspecting users will probably hear, according to Aproko Doctor, “is that vaping is safer than cigarette. The people trying to sell vaping to you will tell you that vaping cigarette is a healthier alternative to tobacco.
“While vaping does not necessarily contain the mixture of 7,000 chemicals found in a regular cigarette, it contains more than half of these harmful chemicals, which is far from safe.
“Chemicals like ultrafine particles or nanoscale-sized particles that can be inhaled deeply into the lungs.
“Number two, diacetyl, which is a flavoring chemical linked to lung disease.
“Number three, chemicals of heavy metals such as nicotine and lead, which can cause cancer.
“Number four, propylene glycol or vegetable glycerin, which is considered non-toxic only when eaten. But when you inhale it, it can cause severe lung damage, asthma and cancer.”
Continuing, he said: “A very popular lie about vaping is that it has no health risks. Come off it.
“Vape cigarettes have their own unique potential health risks because there are organs in the body that might be immune to the effects of cigarette smoke but can potentially be harmed by the vape cigarette aerosol.
“For example, the aerosols in vape contain propylene glycol, which is now metabolised, broken down by the liver into propionaldehyde, which is actually related to formaldehyde.
“This colourless, strong-smelling chemical can cause irritation of the skin, your eyes, your nose and your throat.
“When propionaldehyde accumulates in the body, it increases the potential for liver damage.
“This chemical also accumulates in the retina. Yes, your eye, at the back of it.
“So there’s potential for retinal damage because many vape cigarette products are not as natural and healthy as they claim to be.”
Concluding, he said: “The last lie but definitely not the least is that vaping won’t make you smoke.
“Look, the people who vape are more likely to start regular smoking cigarettes, and they are more likely to develop other addictions in the future because research is showing that 30% of vape cigarette users began smoking within six months.
“And what is even more troubling is the fact that the numbers are increasing. You know what I mean?
“So instead of being a method for people to quit smoking, it seems to be a gateway to actually start smoking.
“So, don’t be deceived by these lies that lead you to vaping; it’s extremely dangerous.
“I highly will not recommend it. Don’t join them.
“And for you giving it a thought, I mean the most effective way to stop vaping is to never start vaping.”
How vaping works
Cleveland Clinic, in a post on its website, said “vaping works by heating liquid in a small device so you can breathe it into your lungs.
“The e-cigarette, vape pen or other vaping devices heats the liquid in the device to create an aerosol.
“This isn’t water vapour. Mist from e-cigarettes contains particles of nicotine, flavoring and other substances suspended in air.
“You breathe these particles into your mouth from the mouthpiece, where they go down your throat and into your lungs.”
Cleveland Clinic went on to explain that an “electronic cigarette (e-cigarette) is a device that heats up the liquid nicotine and flavoring for you to breathe in.
“There are many varieties of e-cigarettes that go by different names, including vapes, vape pens or sticks, e-hookahs, hookah sticks, mods and personal vaporizers (Pvs).
“They can also be collectively called electronic nicotine delivery systems (ENDS).”
Dangers of vaping
The dangers of vaping, according to Cleveland Clinic, include lung and other organ damage, breathing problems, addiction and more.
“People tend to think of vaping as “safer” than smoking, but it’s not safe,” it said.
Enumerating the problems vaping causes, Cleveland Clinic said “vaping can make you more likely to get asthma and other lung conditions. It can make your existing asthma worse.
“Diacetyl, a chemical used in some flavorings, can cause bronchiolitis obliterans (“popcorn lung”). Bronchiolitis obliterans causes permanent scarring in your lungs.
“In addition to your lungs, nicotine and other substances in e-liquid can hurt your heart and brain. We know nicotine can hurt brain development, raise your blood pressure and narrow your arteries.”
Continuing, it said: “EVALI (e-cigarette, or vaping, product use associated lung injury). is a serious lung condition that vaping causes. It causes widespread damage to your lungs and gives you symptoms like coughing, shortness of breath and chest pain. EVALI can be fatal.
“ Nicotine is highly addictive. It causes changes in your brain so you want more and more nicotine. You might not be able to stop vaping if you want to or if it starts causing health problems. Even e-liquids that say they’re nicotine free have small amounts of nicotine.”
Like Aproko Doctor, Cleveland Clinic noted that many people start out vaping and end up smoking cigarettes, which contain higher amounts of harmful chemicals.
“Vaping doesn’t make smoke, but people around you are exposed to nicotine and other chemicals when you vape. There have been incidents of batteries in vaping devices exploding and causing serious injuries and burns.Some ingredients in e-liquids are known to cause cancer.”
Nigeria looks on as 37 countries ban e-cigarettes
Following the health risks posed by e-cigarettes, many countries across the globe have banned the sale and distribution in the land. Incidentally, Nigeria is one of the countries that have allowed the promotion and use of e-cigarettes with impunity.
Analysis on sale of e-cigarettes in Nigeria by Tobacco Control Laws (US) showed the sale of e-cigarettes is not regulated “therefore, the sale of e-cigarettes is allowed. There is no law addressing the use of e-cigarettes in indoor public places, workplaces, and public transport; therefore, the use of e-cigarettes is allowed.”
Regrettably, it noted that: “There is no law addressing nicotine concentration levels in e-cigarettes; therefore, there is no prescribed maximum nicotine concentration.”
Findings showed that the best that the National Agency for Food and Drug Administration and Control (NAFDAC) had done was to alert Nigerians on the dangers of e-cigarettes.
About six years ago, NAFDAC’s Director- General, Moji Adeyeye, in a statement said that the US Food and Drug Administration (FDA) revealed that there were risks involved with the use of e-cigarettes.
She advised Nigerians who used it to desist, adding that users of the product stood the risk of having convulsion.
“NAFDAC has been informed by U.S. Food and Drug Administration of the risks involved with the use of e-cigarette,” she said.
“Most users of e-cigarettes have experienced seizures, with most reports involving youth or young adult users.
“Seizures or convulsions are known potential side effects of nicotine toxicity and have been reported in the scientific literature in relation to intentional or accidental swallowing of e-liquid.’’
She also advised healthcare providers to investigate the use of e-cigarette by their patients, especially those with seizure.
“Ask patients about e-cigarette use (e.g. vaping), particularly when providing care following a seizure, ask for the particulars of the brand, duration and nature of the use,” said the NAFDAC DG.
“Consider testing cotinine levels, a nicotine metabolite, in addition to the typical urine toxicology screening tests.
“Healthcare professionals and patients are also encouraged to report adverse events or side effects related to the use of these products to the nearest NAFDAC office.’
Beyong raising the alarm over the menace of vaping and e-cigarettes, about 37 countries, according WHO’s report, have banned e-cigarettes.
The report said: “The sale/distribution of e-cigarettes is banned in the following thirty-seven (37) countries: Antigua and Barbuda*, Argentina, Australia, Bhutan*, Brazil, Brunei Darussalam, Cambodia, Colombia, Egypt, Ethiopia, Gambia, India, Iran, Japan**, N. Korea*, Kuwait, Lebanon, Mauritius, Mexico, Nepal, Nicaragua, Oman, Panama, Qatar, Seychelles, Singapore, Sri Lanka, Suriname, Syria, Thailand, Timor-Leste, Turkey, Turkmenistan, Uganda, Uruguay, Venezuela, Palestine.”
Apart from outright ban, the report showed that 73 countries have placed strong restrictions on the sale.
“In seventy-three (73) countries that permit the sale of e-cigarettes, there are regulations around sale such as cross-border sale restrictions/regulations, restrictions in venues where they can be sold, access restrictions, or other restrictions.
“Of the seventy-three (73) countries allowing the sale of e-cigarettes, at least thirty-six (36) are known to regulate the amount (concentration/volume) of nicotine in e-liquids. In the EU, the threshold concentration is 20mg/ml “AND” do not permit the use of ingredients (other than nicotine) that pose a risk to human health in heated or unheated form in nicotine-containing e-liquid.”
How e-cigarettes idea was conceived
Narrating how the idea of e-cigarettes was conceived during a webinar on ‘World No Tobacco Day 2025’ attended by our correspondent, Prof. Catherine Egbe of the School of Public Health, University of Cape Town, South Africa, expressed concerns that the tobacco industry has continued to reinvent the addiction that they put young people through. “Philip Morris started making attempts to find out how to make an electronic cigarette. This was done in the 1990s.But the current e-cigarette is accredited to a pharmacist called Hon Lik, who is a Chinese. His father died of lung cancer. And he said, okay, he’s trying to look for something safer so that he, too, will not die because he’s a smoker.”
Unfortunately, the Prof said Hon Link is now a dual smoker. “As at the time of this report, he was using both the invention he had he made, as well as cigarettes. And we all know, dual use is more dangerous than using either product.”
Explaining the difference between e-cigarettes and traditional cigarettes, she said: the e-cigarette, which contains over 7,000 chemicals.70 of them are known to be carcinogenic. That is, they are cancer-causing, documented cancer-causing substances. 250 of them are known to be harmful.It’s usually heated between 600 to 900 degrees celsius. I am emphasizing the heat because in the process of the heating, more substances are produced because, of course, chemical reactions take place. Now, we get to hookah, which has now become popular.It used to be more common in the Arab nation, but now has become a global trend. It’s also heated between 650 to 750 degrees Celsius. It contains nicotine, tar, tobacco as well, and some of these chemicals that we have mentioned for cigarettes.
“Then we have the newer products, the heated tobacco product and the e-cigarette. And you hear the industry say, no, this is not heated, it’s heat not burn. We don’t use the word heat not burn because we know that that is to evade regulations. Remember, the application of heat will also lead to the formation of new substances.
“And so even though it’s 350 degrees Celsius, there are certain chemicals that will still be formed. It also contains nicotine, also contains tar. The e-cigarette, it is not a tobacco product per se, but sometimes they use nicotine derived from tobacco.”
She emphasise that tobacco companies sometimes use nicotine derived from the labs, but “it’s also a nicotine product. And sometimes they have products that they say do not contain nicotine. I use what they say because studies have shown that some of the products that they say do not contain nicotine, when they were taken to the lab, they contained nicotine.
“This is kind of the many phases of addiction that is happening. Right from the old traditional ones, even to the new ones, it’s the same story. The common denominator is nicotine, which is an addictive drug that some people have placed at the same level as cocaine.”
She noted that when the e-cigarettes were being brought to South Africa, “the department of health seized the consignment because the law does not define what e-cigarettes are. But the industry went to court and they said that they do not intend to market these products as cessation products, that they are just products for use as luxury, like you have with cigarettes.
“But now, what is happening? The government has decided to put together a bill, which is going through the legislative process to become law, and the industry is fighting it. And on their website, the e-cigarette industry is collecting information to say that, oh, tell us if you have used it to quit. And we have asked them, if you know that this is a quit-smoking thing, take it to the authorities. Why don’t you take it to the authorities and get clearance, so that it can be regarded as a drug for quitting? But no, they don’t want to do that. And by the way, we have done studies in South Africa that have shown that e-cigarettes do not help people to quit for good.It may help them, maybe in the short term. After a while, they return back to cigarettes, or they start smoking both. These are also some of the new products that are in the market, nicotine pouches, nicotine gumies.
If you look at that consignment there, you see different products. And sometimes you may think they are toys. They are not toys.
They are all the different phases of addiction that is currently put out to entice young people to smoke.”
Oba Abdulwasiu Omogbolahan Lawal ascended the throne of his forebears five years ago as the Oniru of Iruland. In this chat with Halima Balogun and Zainab Olufemi, the royal father reflects on the journey so far, his vision, achievements, and the evolving identity of his domain.
You’ve been the Oniru of Iru Land for five years now. What’s been the highlights of your reign so far?
A profound transformation has taken place within our kingdom. The most significant highlight of my reign has been witnessing a collective shift in mindset and identity among our people. From the palace to the streets, a renewed sense of purpose has emerged – our kingdom is not just a geographical space, but a vibrant, living heritage that can evolve and thrive with the times.
Seeing our youths step into leadership roles, cultural initiatives gaining momentum, and institutions aligning with our vision has been truly fulfilling. These moments demonstrate the enduring power of traditional leadership when harnessed effectively.
As we continue to preserve and promote our heritage, we are also revitalising the physical symbols of our tradition – the palace structure and surroundings – to reflect the rich legacy of our ancestors. This harmonious blend of past and present will ensure our kingdom remains a beacon of cultural excellence for generations to come.
Your domain is known for being home to influential people. How do you balance leadership with the diverse needs of your community?
As the leader of Iru Land, I’m acutely aware that our domain is a vibrant melting pot of influential individuals, traditional leaders, corporate entities, and diverse communities. To effectively balance leadership with the diverse needs of our community, I prioritize inclusiveness, humility, and strategic communication.
My approach is centered on creating harmony where diversity thrives. I listen deeply to the voices of our residents, from the youth to traditional leaders, and consult widely to ensure that everyone’s perspectives are considered. By doing so, I’m able to make informed decisions that reflect both our rich cultural heritage and our modern realities.
Ultimately, my goal is to foster a sense of unity and purpose among our people, leveraging our collective strengths to drive progress and prosperity for all. By embracing our diversity and promoting inclusive leadership, I’m confident that Iru Land will continue to flourish and reach its full potential.
You had a clear vision for your kingdom when you took over. How’s that vision shaping up, and what progress have you made so far?
My vision for Iru Kingdom is centered around the #LeGIT agenda, which stands for “Let’s Grow Iru Land Together”. This vision is built on eight key pillars: tourism and culture, education and empowerment, healthcare, environment, security, welfare, infrastructure, and stakeholder engagement. As the Oniru of Iru Land, I’m committed to driving growth and development in our kingdom while preserving our rich heritage.
Over the past five years, we’ve made significant progress in bringing this vision to life.
Some of our notable achievements include:
Empowering youths: We’ve launched initiatives like the Iru Leadership and Innovation Hub to support young entrepreneurs and creatives, providing them with the resources and guidance they need to succeed.
Cultural revitalisation: We’ve revived our cultural festivals and encouraged intergenerational storytelling to promote our rich heritage and sense of community.
Strategic partnerships: We’ve built partnerships with key institutions, to drive growth and development in our kingdom. These partnerships have not only improved infrastructure and security but also enhanced our economic prospects.
Community engagement: We’ve enhanced community engagement through digital platforms, ensuring that every voice is heard and valued in our decision-making processes.
As we move forward, our focus remains on delivering tangible results and improving the lives of our people. We’re committed to building a prosperous and sustainable Iru Land that honors its heritage while embracing innovation and progress. With the support of our partners and the collective efforts of our community, I’m confident that we’ll achieve our vision and make Iru Land a thriving hub of economic and cultural activity.
You’ve been visiting various institutions in Iru Land recently. What inspired these visits, and what do you hope to achieve from them?
My recent visits to various institutions in Iru Land are part of a deliberate effort to strengthen relationships with the organizations that call our domain home. From banks and hospitality outfits to defense and educational establishments, these institutions are vital partners in our progress. The goal is to foster collaboration, ensure mutual respect, and align on developmental goals that benefit both the community and the institutions.
Iru Land hosts a range of key national and international institutions across finance, education, hospitality, maritime, and more. These visits aren’t just ceremonial; they’re strategic. As traditional rulers, we must build bridges and engage institutions as development partners. Through these visits, we can have meaningful dialogue about how to work together for the kingdom’s benefit and ensure that growth is both inclusive and responsible. It’s about visibility, accountability, and collaboration – essential elements for driving progress and prosperity in our community.
Looking ahead, what plans do you have for the people of Iru Land, and how do you see your kingdom evolving?
Our plans for Iru Land are centered on sustainability and positioning our kingdom as a model of modern traditional governance. We’re committed to deepening our investments in key areas such as education, digital access, environmental sustainability, and grassroots enterprise. Our goal is to create a thriving economy that operates in harmony with our rich cultural heritage.
“In the next phase of our development, we’ll be focusing on sustainable development and cultural renaissance. This will involve investments in youth empowerment, digital infrastructure, vocational training, women’s leadership, and environmental sustainability – with a particular emphasis on our coastal environment. We envision Iru Land as a beacon of urban traditional governance, where modernity and tradition coexist in perfect balance.
Our vision is to build a kingdom that is people-oriented, globally relevant, and culturally grounded. We believe that by working together, we can create a brighter future for the people of Iru Land, one that honors our heritage while embracing innovation and progress.
Being a monarch comes with challenges. How has this role impacted your personal life and lifestyle?
I’ve experienced a profound transformation in my personal life and lifestyle. Kingship brings a heightened sense of responsibility, demanding discipline, empathy, and spiritual awareness. My life has become more structured and purpose-driven, shifting from personal ambition to a focus on legacy and service to history and humanity. This shift has been deeply enriching.
Being a king is not just a title; it’s a lifelong transformation. It requires greater discipline, spiritual focus, and intentional living. I carry the weight of tradition, and expectations from ancestors, the people, and posterity. My lifestyle has become less private, but more meaningful, with every action guided by the lens of legacy.
This role has taught me to prioritize the greater good, to lead with wisdom, and to leave a lasting impact. It’s a privilege to serve, and I’m committed to honoring the trust placed in me.
Final word
Five years may seem short, but it’s been a journey of continuity, change, and promise. Iru Land is rising, and with collective will, we’ll continue to build a future that honors our past while embracing the possibilities of tomorrow. Together, we’ll forge a legacy that reflects our values, our resilience, and our unwavering commitment to progress.
Recalls how she became Buhari’s guest at Presidential Villa
In a world where integrity has become a rare commodity, where passion is fleeting and excellence is often overlooked, there stands a woman who defied every limitation the society placed on her path. Mrs Anike Adekanye, the Tutor-General/Permanent Secretary of Lagos State Education District II, Maryland, bows out from service with a legacy that echoes through every school corridor she transformed, every child she motivated, and every teacher and principal she inspired. Born into modest beginnings, raised with values and driven by purpose, Mrs. Adekanye’s journey from a young, determined teacher to one of Lagos State’s most distinguished public servants is not just a career but also a testimony. As she retires today, TAJUDEEN ADEBANJO sat with her to relive the defining moments of her service — the struggles, the victories, the unexpected turns, and the unwavering belief that with God and hard work, nothing is impossible.
How would you describe your journey so far?
To God be the glory once again. I thank God for the gift of life. It is not by my power or might. My journey has been fantastic from Ansar-Ud-Deen Primary School, Odunfa, to St. Timothy, Iwaya, and then St. Joseph, Adoshoba for teacher training. I studied Yoruba/CRS at Kwara State College of Education, Ilorin and I was the best student in my set. I proceeded to University of Ilorin, Kwara State to study Education/Yoruba Language. When I got there, I was informed that Linguistics was part of the course.
Linguistics gave me very tough time, but with determination and little push, I was able to surmount the problem because we were being taught German, Spanish and other European languages. I didn’t prepare my mind for that. But I determined that there wsa no going back; that by God’s grace, I would make it, and I made it.
I came out with 2:1 (Second Class Upper) in 1991. Getting a job in 1992 as a young teacher, I was full of energy and any student passing through me must succeed. That was my determination and still my determination until now. All the external or internal exams, they must perform and do well.
In 1992, I was employed, 2nd of October, 1992, as a teacher and deployed to Oke-Odo Junior High School, EbuteMetta, where I served.
How was your experience?
From my experience, hard work pays, because you don’t know who is watching you when you are diligent at work. It was my last day as a corper (youth corps member), I was just my normal self, and the principal, Mrs Akinsanya O. A., called me. Then I was Miss (Anike) Isa. She said when are you going to round up this activity as a corper? I told her ‘today,’ and she asked where I was going. I said I’m going back to my house. Then she said you’re not going to your house; come to my office.
She wrote something on a paper and told me to take it to the Teaching Service Commission (TESCOM) to meet Alhaji Ajomagberin. There, they interviewed me, and immediately they said pick a school. They gave me five schools. I picked Oke-Odo High School, because among the five schools given to me, Oke-Odo High School, when it comes to infrastructure then was the least compared to others. I picked the school to show appreciation to Mrs Akinsanya.
You later became the Tutor General/Permanent Secretary…
I spent eight years at Oke-Odo High School before I was posted to Herbert Macaulay, where I spent seven years. I also spent a year and half at Mary Wood before I was redeployed to Nawair-Ud-Deen. Nawair-Ud-Deen is a special school, under the leadership of Alhaji Tajudeen Adesegun Shittu. He is still alive. And when I walked into his office, I told him, Alhaji, can I work with you? He said why? I said my husband then was the Chairman of Lagos Mainland Local Government, and I was trying to tender my paper for sabbatical leave to be able to engage myself for the other service. But he told me that he could work with me, that I should not worry.
I donated borehole to the school, and my husband sponsored many students who were indigents to further their education. And every year, we always had Yoruba Day where the whole school would dance and sing, including the principal. We all wore Yoruba outfit. I was later appointed as Vice Principal of that school and later to Claire Girls Junior High School, Surulere. The girls there were mostly housemaids, but I helped change their mindset from being second fiddle to first class students. Many of them are now university graduates.
As God would have it, I was appointed as the principal of that school, Claire Girls Junior High School, Surulere. I was always working diligently until one day I received a call in the evening from Mrs Olabowale Ademola, who introduced herself as the Head of Service (HOS). She said you have been appointed as Tutor General/Permanent Secretary (TGPS), Please come and have your letter at Golden Tulip (Hotel). I told her, Madam, I’m not a prostitute, how can you be calling me at this hour to come to Golden Tulip to collect a letter. Which letter?
Luckily for me, my husband popped in and I told him that somebody called me and introduced herself as the Head of Service. My husband screamed. He said you don’t know the Head of Service? I said I did not know. He started screaming that I should not have said that I was not coming at that hour. He said put on your clothes, we are going there now.
Was she angry about your initial response when she called you?
When we got there, she gave me my letter and congratulated me. I apologised for what I said. She said no, that I was on the right path since I did not have any prior arrangement to come to that place at that time. She said the governor (Akinwunmi Ambode) insisted that I must get my letter that night because he was travelling out of the country very early the following day. That was in 2016, and I was posted to District V as a TG/PS.
I was full of energy. I was a woman with vision and mission. I toured all 149 schools to know the location, what the teachers were facing with the students and to find solutions. Luckily for me, I worked with a wonderful, fantastic, disciplinarian Deputy Governor of our state then, now a senator, Dr Idiat Oluranti Adebule. She is a woman who has strong belief in hardwork. She is a disciplinarian who will not tolerate nonsense.
When I got to District 5, their performance was at 11 per cent. I raised it to 27 per cent. I fought corruption — illegal admissions, shady dealings — and of course, when you fight corruption, corruption will likely fight back. They abused me on the internet. They called me a tyrant, wrote negative things about me with my picture and shared them on social media. I wasn’t bothered because I knew then that I was doing my job. But I got the backing of Dr Adebule. She told me, “You’re doing your job.”
When I left District V, It was not because of that problem. Natural redeployment just happened and I was posted to Education District II. There, the traditional rulers embraced me, especially Oba Kabiru Sotobi, the Ayangburen of Ikorodu. With their cooperation, District II soared. We produced the Best Teacher in Nigeria, Best School Administrator, Best Senior Secondary School in Nigeria and many other prestigious awards including the one that took me to Aso Rock where I shook hands with the then President Muhammadu Buhari.
You studied Yoruba but managed to rise to this height; what was your success secret?
Faith and the fear of God. I didn’t limit myself to Yoruba. I have broad knowledge — from sports to technology. In football, is it La Liga, EPL you want to talk about? Talk of anything about football match – the goalkeeper, the striker, etc. I have a very versatile knowledge and at least an average knowledge in everything. I’m always willing to learn. My five-year-old granddaughter once taught me something on my phone. I called her my teacher (laughs).
One should not be ashamed to learn at any age. Open your mind, because I believe if I’ve gotten maybe a good teacher while I was in secondary school, maybe I would have studied Chemistry or Physics or Medicine which I thought I didn’t know. The future lies with teachers. We must be willing to learn, unlearn, and teach with passion.
Did you imagine that you would become a PS?
No. My dream was just to become a principal. I didn’t even know one could be appointed a Permanent Secretary at my grade level. I was just doing my work, and God rewarded me. It was just like I got double promotion.
Any unfulfilled dreams in service?
No regrets. But I do have concerns about the Gen Z teachers, especially some male teachers. I pray they uphold the dignity of this profession and build lives, not destroy them. They must understand the Public Service Rules and serve with integrity.
You are nicknamed ‘Anike Ijaya’ because your underlings feared you. Must people fear you to deliver results?
(Laughs) You don’t need to fear me if you are doing the right thing. But when you have skeletons in your cupboard, you’ll fear someone like me. God has blessed me with discernment. When I enter a school, I can sense what is hidden. I advocate for the voiceless children. I have no biological child in these schools — my passion is for the future of every student.
What is your advice to those you are leaving behind?
To God be the glory, I came, I saw, and I conquered through hard work, discipline, love, and grace. I am proud to be a teacher. I want to leave behind a legacy of collaboration, compassion and diligence. I do eat with my cleaners, dance with my gatemen because leadership is all about serving humanity and, above all, fear God.
Emmanuel Abbah, a young graduate of Physics from Ahmadu Bello University, Zaria, was on his way home from work in Abuja’s city centre when he was caught in the devastating auto crash that claimed numerous lives and left many vehicles burnt on Karu Bridge. Speaking from his hospital bed in this interview with DELE ANOFI, Abbah recalled his harrowing escape. With his wrist barely attached and a leg broken, he described his survival as nothing short of divine intervention.
How did you get involved in the accident?
I was coming from my office in the Central Area and boarded a private car at Central Mosque Junction with other passengers. It was a private car driven by someone returning from work who decided to pick up extra passengers. There were seven of us in the car, including the driver. There were two people with the driver in the front seat and four people in the back seat. We were all headed to Mararaba.
We ran into a traffic jam at the Kugbo Mechanic area, near Karu Bridge. It was a usual occurrence because of the diversion leading to Karu. In that hold-up, we heard a sound—a Dangote trailer carrying cement and bricks from behind was hitting the cars. The rest of us in the middle and front of the hold-up were thrown into panic. The drivers started looking for an escape route, and the atmosphere was chaotic.
In the midst of this, a gas tanker was in the middle of the traffic. Some cars, including the one I was in, were hit when my driver, in a bid to find a way out, ran under the tanker. That is how our vehicle was crushed. Other cars were also hit by the tanker, resulting in a fire outbreak.
Can you recall how the fire began?
Yes, my car caught fire before the tanker did. Because as our driver was trying to also find an escape route, we ran under a tanker and then we were also hit. Our car caught fire almost immediately. As the chaos subsided, our vehicle landed on one side, almost tumbling, and I struggled to get out. The car was already on fire before the tanker started burning as well. It took about five to ten minutes before the first explosion of the tanker occurred.
In the moment you were struggling to escape the fire, what was running through your mind?
Initially, I was thanking God for sparing my life, but I was terrified because I felt my life was running out. I felt the person next to me because I was in the middle. The person beside me on the left was not struggling or doing anything. He was lifeless already. The two people by my right were also not moving again; they were just there.
So, coming out, I practically fell out of the car because the door was closed. And coming out, I saw that I was the only one who came out. Then I saw the front door, the glass was broken. One person was also struggling to come out through the broken windshield. Seeing all this, I was conscious of the fact, and I was like wow, so this is how brief and how short life is; just in a twinkle of an eye, people are gone.
So the struggle was continuous until I could leave the scene. That was why I had to put a lot of energy to roll from that place, because my hand and my leg were already fractured coming out of the car, but I just did not give up. How God did it, I don’t know.
All I know is that He gave me that courage to continue to struggle to get out of the place with my broken arm and leg. Whenever I remember that our car ran under the trailer, caught fire and the truck exploded moments later, I just shudder.
That sounds horrifying. What happened next?
I finally managed to force my way out, even though my hand and leg were fractured. My broken left wrist was just hanging there. I struggled to cross the road and called for help. Passers-by eventually came, although many were reluctant due to the fire, and some were confused about who to help first.
I saw a man lying in a gutter, he was in the same car as me, and we became the only survivors in that vehicle, along with the driver. They tried to drop me in the gutter, but I begged them to help me cross the road to the other side. During that time, the first explosion occurred. They dropped me and ran for their lives.
After that, I continued to beg for help and one man eventually came to my aid and dragged me forward again. It was during this time that the second explosion occurred, and those that were running told me that one of the men that helped me earlier caught fire from the explosion and died. It was then I asked the man who was still with me to call my friends and family.
Other survivors also used my phone to make calls to their friends and families. I even heard some Muslim fellows among us begging for water to break their fast, despite the injuries and chaos.
How did you eventually get rescued?
After I managed to go over the barrier, crossing the road became another challenge. The passersby were reluctant to come around because of the fire they saw. And some who were willing to come were confused. Who do they attend to first seeing people struggling to come out of the cars and then those of us who were sitting down or lying down begging for help? But eventually, some of the passersby helped me to cross the road.
About 10 minutes later, I heard sirens and saw the fire service and road safety officials arriving. My friends eventually came, and people began identifying and rescuing victims. I was carried close to the road and put into an ambulance. In the ambulance, they prioritised the living, leaving those who were beyond help. There was a conflict about which hospital to go to—Nyanya was blocked and Customs Hospital was feared to be overcrowded. Eventually, they agreed on National Hospital, and they rushed us there.
What was your experience at the National Hospital?
The treatment at National Hospital was good overall. Doctors and nurses were kind and caring, though the process was slow due to bureaucratic protocols. They asked who would be responsible for the bills, as they heard the government might cover some costs. I was informed that the hospital would discuss with management to fix a date for my surgery. Despite the delays, I appreciate the care I received.
What would you say about the response of the first responders to the accident scene?
Well, regarding the response of the road management authorities, I would say they can do better. But I cannot totally fault them or put the entire fault on them. This is because I could see with my eyes that day that the attitude of Nigerians is just totally strange. In a scene like this, you see some Nigerians who, instead of helping, people are just making videos to post. They were just not challenged, totally unconcerned and going about their things.
Again, as some good Samaritans were trying to help me cross the road, you could see people trying to speed past because of fire. They were not even slowing down to see if they could help victims of the accident. One of them almost even hit us, though the whole road was actually jam-packed. So, even if Road Safety, Fire Service or Police were to come quickly to respond, where would they follow?
So, in a chaotic situation such as this, you would see that it is not just the problem of the institutions; it is the Nigerian attitude. But they tried that night. They tried their best. Although the response was slow, I will not totally fault them, as I have said. In all of this, I give glory to God. If not for God, something worse would have happened.
Reflecting on the incident, what advice would you give to prevent such tragedies?
Do you know that the next day (Thursday, last week), another Dangote trailer carrying rice also fell on that road? Some of the victims were rushed here that same day and by Friday, one of them died. I believe that heavy-duty trailers and equipment should only move at night when fewer people are on the road. There was a policy to ensure they move at night or park by the roadside, but it was not enforced properly.
Our road users need education on how to behave in such emergencies so that panic does not cause more harm. Agencies must strictly enforce these regulations and educate drivers to prevent such tragedies.
All I can do is give all the glory to God. Without Him, something far worse would have happened. I hope the accident can help bring about changes to prevent such tragedies in the future.
Explains why Americans, other foreigners are embracing Yoruba culture
Says no genuine Yoruba Oba would reject traditional rites
Widely acclaimed Ifa priest, Chief Ifáyẹmi Ọ̀ṣúndàgbonù Elebuibon, is a cultural ambassador, writer, poet, author and linguist. He bares his mind in this interview with GBENGA ADERANTI on various issues, including the challenges faced by his once popular TV programme Ifa Olokun Asorodayo, the discrimination suffered by his children on account of their faith and the wide opposition to the art of divination.
For a long time now you have not been featuring in films and your popular TV programme, Ifa Olokun Asorodayo, has been in hiatus. What has been responsible for this?
In those days, in the 1980s, the Nigeria Television Authority (NTA) used to televise Ifa Olokun Asorodayo. It had an annual budget for the programme. It was an NTA-sponsored programme, but later, some people misappropriated the funds for the programme. They therefore decided that instead of the government to continue sponsoring the programme, the NTA should look for sponsors to enable them do the programme.
Ifa Olokun Asorodayo was successful like many other TV series of that time.
Because of religion, a lot of companies and individuals who had interest were discouraged, saying why would they sponsor a traditional religion programme? Eventually, the programme was put to rest. But till today, everywhere I go, people still ask about Ifa Olokun Asorodayo, even abroad. I remember when some people met me at the airport, they said, ‘Ha, Baba, we used to watch you when we were young. How are we going to see Ifa Olokun Asorodayo again?’ So, Ifa Olokun Asorodayo remains popular till today.
What efforts are you making to revive it?
Well, the effort we are making is to appeal to the people not to be ashamed of their culture. I think the foreign religions right now are making people to be confused. If you look at it, here in Africa, we have been brainwashed by the foreign religions. Africans are not original; they are artificial. It is not limited to the people of Nigeria; all the African nations are confused about their culture. That is the problem. People are still willing to bring the programme back, but some are discouraged because of the foreign religions.
It appears that only few people are interested in Ifa and traditional religion. Are you not bothered that one day traditional religion could go into extinction?
Traditional religion and Ifa have strong roots, and it is very hard to uproot. People have been saying bad things about traditional religion for the past six decades, in the newspapers, on the television. But today, a lot of people appreciate traditional religion more than before.
I remember having a discussion with Ogbeni Aregbesola when he was the governor of Osun State. That was when he sponsored people to go to Cuba. I asked Ogbeni don’t you see that traditional religion practitioners are in the minority? He laughed and said Baba, don’t say that. Everybody you see in Muslim and Christian communities, they still partake in the traditional practices. You just see them like that; some of them still come to you. I said Ogbeni, you are right, it is true. You see lots of them, both Christians and Muslims, consulting traditional religion practitioners, making sacrifices for them. Those people are hypocrites.
Traditional religion will be difficult to uproot, it is not going to diminish. The efforts we are making is to educate all and sundry, to advise people to return to their place of origin. African people need to rediscover themselves if we don’t want to lose our identity. As Africans, we must embrace our culture – clothes, language, etc.
Africans have their own religion, but because we have been brainwashed, and if we continue to bear foreign names, it will not give us good identity. When you see a Chinese, you will know he is from China. When you see an Indian, you will see he is from India. They go about with their cultures, with their costumes, their names. African people bear foreign names in the name of religion.
In one of my poems, I wrote: ‘Kaje oruko anobi kan kole fun ni ni lada. Ka je oruko isami, kole gbe ni de alujono, ise owo olukaluku ni ti onikaluku kiri’, iwa eniyan lonse sababi eniyan (bearing the name of a foreign prophet does not make one’s life better, baptismal name will not take you to heaven, your handiwork makes you prosper, your character makes way for you). We need to stop the idea of promoting foreign religions for us to have our identity.
Is any of your children taking after you?
All my male children are into Ifa divination. Even some of my daughters are Ifa practitioners. They are in the United States, Brazil and the United Kingdom.
Was there any point in time that your children were treated with contempt as a result of their belief system?
There was a time some of my children were in school, wearing the bead of Ifa. The school said they did not want the children to wear the bead, and I had to go to the school authority and told them that the bead they were wearing were for their protection, it was also for their identity. African people have no identity. I asked the owner of the school, if you don’t want the children to wear bead, where are you from? Are you not an African? That motivated me to build a school, so that Christians and Muslims will no more be chasing our children out of schools.
I understand that all your children are well read. Could there be a reason for your interest in Western education?
All my children are university graduates. Education is very important, despite that I had no privilege of attending any formal school. But I had my education at home. My father refused to send me to school during the Universal Primary Education introduced by Chief Obafemi Awolowo. The reason that my father gave was that all those who went to school did not return home. They were converted to Christianity and Islam, and he did not want me to miss my road in life, because before I was born, he knew I was a child that was going to step into his shoes.
He refused to send me to school, but eventually, or fortunately, I was able to do the correspondence course at home. I wanted my children to have the opportunity. They have their master’s, they are working in the U.S. and U. K. now. I have a lawyer, I have a doctor. I give thanks to Olodumare.
Do you have any regret not going to the university?
What kind of regret do you mean?
I mean feeling bad for not having formal education like your other siblings…
Well, life is up and down. It may be sweet today and may be bitter tomorrow. We have different experiences. You may have money today and be broke tomorrow. But there are some incidents. Take for example when I wanted to produce ‘Ifa Olokun Asorodayo’ there were lots of challenges, disappointments. I wrote synopsis for it three times before it was accepted and produced. When the programme was on there were opposition and attacks from the Christians and Muslims.
At first, Ifa Olokun Asorodayo used to be transmitted on Sunday morning, 11 am. The Christians complained; they didn’t want anything to disturb their services. In fact, there were lots of people who were coming out of church to watch ‘Ifa Olokun.’ The late Moses Olaiya a.k.a. Baba Sala told me an experience. One of his uncles came out of a taxi, Baba Sala was on the balcony of his house in Yemetu, when he saw his uncle running out of a car. The man started shouting, ‘Dejumo (Baba Sala), tan plant (Dejumo on the generator).’ His uncle wanted to watch a programme, the man left the church.
Baba Sala was later to discover that the man left the church to come and watch Ifa Olokun Asorodayo. He saw me in the show and he told his uncle that I was his friend. He said he was never aware that I was doing the programme on TV. When Baba Sala saw me, he hugged me and he was so happy. He told me that his uncle had to leave the church to come and watch ‘Ifa Olokun.’
The Christians attacked the programme. They said they didn’t want it. They moved it to Friday, the Muslims protested again; they said Friday was their day, how do you want to do anything about Ifa? That was how they moved it back to Saturday. It was on Saturday for several weeks. We produced more that 500 episodes before it was laid to rest. Those were the challenges I saw, but I counted it as part of life.
Your father sent some of your siblings to school. Did you feel bad about it?
I did not even know what it meant not to have education when I was young. I was isolated because of my brothers going to school. But later, I had an opportunity to study where I went. Later, it was much clearer to me that my father was right because of the way people were being converted to Islam and Christianity in those days. My father was right.
It seems most of our traditional rulers are gradually distancing themselves from traditional rites. Some don’t even want to go into seclusion again while some have rejected orisa in their palaces. What do you have to say to this?
Those traditional rulers, I call them modern Oba, Oba awerende, Oba igbalode. Any reasonable Yoruba Oba must not be against his culture and orisa. The crowns that Obas wear, orisas are the owner of the crowns. So any reasonable Oba cannot do that. You are in Yorubaland, you say you are a Christian, are you an Israelite? You say you are a Muslim, are you an Arab? Arabs have their own traditional ruler. They have their own culture. They have their own way of life. Does it make sense for a reasonable Oba in Yorubaland to abandon his tradition and culture? It is not reasonable. Any Oba that does that is not reasonable. They are artificial Oba.
An original Oba is different from you and I; he is an Orisa (divinity). Any Oba who refuses to go into seclusion, who does not perform all the traditional rites to become a king is just an ordinary person. That is why they are being attacked. That is why they are being molested. You cannot molest a traditional Oba. When an Oba enters this environment, you will be shaking; you will feel his presence.
When you see an Oba that went through the traditional rites, you will know that they are powerful Obas. What do they do in seclusion? They go to teach you, transform you and make you a strong person in a traditional way. So what are you afraid of? It makes you stronger. It makes you to appeal to people. They teach you how to dance. There are several rooms in the palace that are dedicated to different things. If you say you don’t need all that, it is nonsense.
At your age, you are still strong and sharp, even your voice is sharper than mine…
(Prolonged laughter) I will attribute this to Eledumare. It is my family lineage to be like this at an old age. In Lagbabyi lineage, we grow old and neat. That is my mother’s lineage. Likewise my father’s lineage, Erese Ajisola. My lineage, both maternal and paternal lineage, they are artists. I think it is in the blood.
There is this urge among young men to make money through rituals. Is it true that ritual money exists?
Well there are many factors that might be responsible for youths of today getting involved in ritual money. There are lots of things wrong in the society. First, lack of contentment. Another factor is the way some people lavish money in public. Some people match on the naira. It is very bad. When some people see these, they ask where is this money coming from? I want to make money like this. It is very bad and our society needs to correct themselves.
When you are content with what you have, we cannot all be rich the same way. That is why they say fingers are not equal, you won’t go after ritual money. The government also needs to provide employment for the youth. There are many things wrong with our education. We need to do farming.
You should understand that not everyone that goes to school will be wealthy with salary money. Let them go and ask their ori (destiny). The idea of asking for the course of life a child will take is part of our culture. We punish ourselves by not doing that. Let the parents take their children to Ifa and ask what the child has come to the world to do. You can be a carpenter and be more successful than a politician if you are on the right path.
Is it true that a babalawo (herbalist) can make someone rich through rituals?
All those that claim they do rituals are not babalawos. When you see an authentic babalawo, you will not see them getting involved in some of these things. I have spoken in several interviews about ritual money. I normally say the ogun owo (medicine for wealth) there is, is work. That is when you wake up in the morning, go to your office and do your work. If you are a farmer, go to the farm and farm. That is ogun owo (medicine for wealth).
Another ogun owo is osole. That is when you want to enhance your wealth, you do that through favour. For example, if you are a business man, you have a store where they sell fabric or cement, and you want to make more sales, let’s say you sell 10 bags of cement every day. Calculate it in a month. If you want to sell more than that, you use awure, which brings more customers, therefore you get more money.
But by the time you want something, maybe this statue brings out money, that I don’t know. That is what some people are doing. I do say there are a lot of asewo (fake babalwaos) in our midst. There are some people from Ghana, from Bida, from Badagry that have mixed with our people; even some from the Middle East countries. They have brought their ways into our culture.
I tell people about some rituals some people do, doing smelling things. But I tell them the effect it gives people is bad once you violate what has been laid on. But nowadays you see people kill their wives for oso, cut hands and cut legs, it is not our culture. So that is it the ritual money that people are doing, which violates what our ancestors agreed on. We have ogun owo, we have oso which enhances you more money, in all your enadeavours.
What were the circumstances that surrounded your birth?
What happened was that my father had six wives, my mother was the youngest wife, my sister whom I came after was an abiku (born-to-die). She used to come and go. But later she stayed. When I wanted to come, my mother had delays. She was having miscarriages. After my sister had stayed, my mother was trying to conceive, but she was unable to get pregnant. Sometimes when she got pregnant, she would have miscarriage. She encountered several problems. This made them to give her lots of herbal medicines all to avail.
That was why they consulted Ifa. Ifa revealed that a male child would come, and my mother was instructed to abandon all the herbal medicines. She must not take any medicine; that she should go to River Osun every week day, fetch water from Osun and give offering to Osun. My mother did all that and she got pregnant. That was the reason they gave me Osundagbonu (Osu rejects concoction). That is my name.
Does Osun still have the potency to heal?
Yes. One thing with Osun is that when a woman has to go to River Osun if she wants to get pregnant, but she is dishonest, she is not going to be pregnant. If a woman wants to go to Osun, she has to be faithful, and she must not sleep with any other man besides her husband. If a woman is diligent, follows the instructions of Osun, she will get pregnant. But when a woman sleeps with other people besides her husband, she is not going to get pregnant. Any woman that you see that goes to Osun for child from January to December and is still not pregnant, you know something is wrong with her.
You mentioned earlier that your sister was an abiku. Do we still have abiku?
I believe that there is still abiku. The infant abiku have reduced in our society. We still have abiku agba (elderly abiku). In those days, there used to be infant abiku. But it has reduced now. We still have abiku agba. If a person with father and mother dies, it is an abiku agba.
The woman over there (a visitor from the United States) came all the way from the United States to study Ifa divinity, yet our people are not interested. What could be responsible for this?
Those that have rediscovered themselves are those that have not allowed Western civilisation to brainwash them. I started going to America when I was 20 years of age in the 60s. I used to travel with Duro Ladipo to overseas. In the 60s, America was at a crossroads. I was one of the pioneers to give lectures.
A lot of people have rediscovered themselves; they want to know where they come from. Some white people don’t like Africans. That was what made some black people abroad to say if you don’t like me, who am I? They started to find out, do research, and they discovered that they come from Africa. If you come from Africa, what are the cultures of Africa? What are the religions of Africa? They started to study. A lot of them rediscovered themselves to know where they came from, to know who their ancestors. That is why you see them embrace culture.
How often do you go outside the country to teach African religion? How receptive are the people to African tradition and Ifa in particular?
I travel every year. I came back in December from Sao Polo, Mexico. I am going back to the United States in April. I travel three times in a year.
Can you be a good Christian or Muslim and still learn Ifa?
Don’t let us use Christian or Muslim. Let me say as an African, am I supposed to practice traditional religion? As an African, your religions, Christianity and Islam, were imported to us. If you are an African, Africa traditional religion is your religion. Once you are an African, you don’t need to be ashamed of your religion. A lot of people are ashamed. They don’t want to affiliate with the culture of their people because of modernization. Practising traditional religion should not be a thing of shame; you must be proud of it.
You can still be a Muslim or Christian and still practice your religion and culture of your forefathers, there is nothing wrong with it.
How were you introduced to Ifa divination?
Babalawos are born, not made. I was not even born when there was revelation that a male child was going to be born who would become a babalawo. His name would be known all over the world. There was an odu ifa (Ifa copus) that revealed it to my parents. That was why my mother stopped using herbal medicine. She went Osun River and it was revealed.
How do you manage polygamy?
African people are polygamist by nature. If you take a look at it, there is no religion that gives one man one wife; it is the practice of white people. The white people that decreed one man one wife, they still sneak out. They still have mistresses despite the decree of one man one wife. The number of females being given birth to is more than males. There is nothing wrong with polygamy. But you must have the capacity to take care of your wives.
With your influence and popularity, one would think that you would join politics. Why didn’t you join politics?
I don’t have to be a politician like that. But one way or the other, we are all politicians because we are the ones who vote, agitate for what we are lacking. So we are all politicians. But I may not be a politician like I want to be a councilor or a senator. I can tell the politicians to do the right thing for us.
Explains why Americans, other foreigners are embracing Yoruba culture
Says no genuine Yoruba Oba would reject traditional rites
Widely acclaimed Ifa priest, Chief Ifáyẹmi Ọ̀ṣúndàgbonù Elebuibon, is a cultural ambassador, writer, poet, author and linguist. He bares his mind in this interview with GBENGA ADERANTI on various issues, including the challenges faced by his once popular TV programme Ifa Olokun Asorodayo, the discrimination suffered by his children on account of their faith and the wide opposition to the art of divination.
For a long time now you have not been featuring in films and your popular TV programme, Ifa Olokun Asorodayo, has been in hiatus. What has been responsible for this?
In those days, in the 1980s, the Nigeria Television Authority (NTA) used to televise Ifa Olokun Asorodayo. It had an annual budget for the programme. It was an NTA-sponsored programme, but later, some people misappropriated the funds for the programme. They therefore decided that instead of the government to continue sponsoring the programme, the NTA should look for sponsors to enable them do the programme.
Ifa Olokun Asorodayo was successful like many other TV series of that time.
Because of religion, a lot of companies and individuals who had interest were discouraged, saying why would they sponsor a traditional religion programme? Eventually, the programme was put to rest. But till today, everywhere I go, people still ask about Ifa Olokun Asorodayo, even abroad. I remember when some people met me at the airport, they said, ‘Ha, Baba, we used to watch you when we were young. How are we going to see Ifa Olokun Asorodayo again?’ So, Ifa Olokun Asorodayo remains popular till today.
What efforts are you making to revive it?
Well, the effort we are making is to appeal to the people not to be ashamed of their culture. I think the foreign religions right now are making people to be confused. If you look at it, here in Africa, we have been brainwashed by the foreign religions. Africans are not original; they are artificial. It is not limited to the people of Nigeria; all the African nations are confused about their culture. That is the problem. People are still willing to bring the programme back, but some are discouraged because of the foreign religions.
It appears that only few people are interested in Ifa and traditional religion. Are you not bothered that one day traditional religion could go into extinction?
Traditional religion and Ifa have strong roots, and it is very hard to uproot. People have been saying bad things about traditional religion for the past six decades, in the newspapers, on the television. But today, a lot of people appreciate traditional religion more than before.
I remember having a discussion with Ogbeni Aregbesola when he was the governor of Osun State. That was when he sponsored people to go to Cuba. I asked Ogbeni don’t you see that traditional religion practitioners are in the minority? He laughed and said Baba, don’t say that. Everybody you see in Muslim and Christian communities, they still partake in the traditional practices. You just see them like that; some of them still come to you. I said Ogbeni, you are right, it is true. You see lots of them, both Christians and Muslims, consulting traditional religion practitioners, making sacrifices for them. Those people are hypocrites.
Traditional religion will be difficult to uproot, it is not going to diminish. The efforts we are making is to educate all and sundry, to advise people to return to their place of origin. African people need to rediscover themselves if we don’t want to lose our identity. As Africans, we must embrace our culture – clothes, language, etc.
Africans have their own religion, but because we have been brainwashed, and if we continue to bear foreign names, it will not give us good identity. When you see a Chinese, you will know he is from China. When you see an Indian, you will see he is from India. They go about with their cultures, with their costumes, their names. African people bear foreign names in the name of religion.
In one of my poems, I wrote: ‘Kaje oruko anobi kan kole fun ni ni lada. Ka je oruko isami, kole gbe ni de alujono, ise owo olukaluku ni ti onikaluku kiri’, iwa eniyan lonse sababi eniyan (bearing the name of a foreign prophet does not make one’s life better, baptismal name will not take you to heaven, your handiwork makes you prosper, your character makes way for you). We need to stop the idea of promoting foreign religions for us to have our identity.
Is any of your children taking after you?
All my male children are into Ifa divination. Even some of my daughters are Ifa practitioners. They are in the United States, Brazil and the United Kingdom.
Was there any point in time that your children were treated with contempt as a result of their belief system?
There was a time some of my children were in school, wearing the bead of Ifa. The school said they did not want the children to wear the bead, and I had to go to the school authority and told them that the bead they were wearing were for their protection, it was also for their identity. African people have no identity. I asked the owner of the school, if you don’t want the children to wear bead, where are you from? Are you not an African? That motivated me to build a school, so that Christians and Muslims will no more be chasing our children out of schools.
I understand that all your children are well read. Could there be a reason for your interest in Western education?
All my children are university graduates. Education is very important, despite that I had no privilege of attending any formal school. But I had my education at home. My father refused to send me to school during the Universal Primary Education introduced by Chief Obafemi Awolowo. The reason that my father gave was that all those who went to school did not return home. They were converted to Christianity and Islam, and he did not want me to miss my road in life, because before I was born, he knew I was a child that was going to step into his shoes.
He refused to send me to school, but eventually, or fortunately, I was able to do the correspondence course at home. I wanted my children to have the opportunity. They have their master’s, they are working in the U.S. and U. K. now. I have a lawyer, I have a doctor. I give thanks to Olodumare.
Do you have any regret not going to the university?
What kind of regret do you mean?
I mean feeling bad for not having formal education like your other siblings…
Well, life is up and down. It may be sweet today and may be bitter tomorrow. We have different experiences. You may have money today and be broke tomorrow. But there are some incidents. Take for example when I wanted to produce ‘Ifa Olokun Asorodayo’ there were lots of challenges, disappointments. I wrote synopsis for it three times before it was accepted and produced. When the programme was on there were opposition and attacks from the Christians and Muslims.
At first, Ifa Olokun Asorodayo used to be transmitted on Sunday morning, 11 am. The Christians complained; they didn’t want anything to disturb their services. In fact, there were lots of people who were coming out of church to watch ‘Ifa Olokun.’ The late Moses Olaiya a.k.a. Baba Sala told me an experience. One of his uncles came out of a taxi, Baba Sala was on the balcony of his house in Yemetu, when he saw his uncle running out of a car. The man started shouting, ‘Dejumo (Baba Sala), tan plant (Dejumo on the generator).’ His uncle wanted to watch a programme, the man left the church.
Baba Sala was later to discover that the man left the church to come and watch Ifa Olokun Asorodayo. He saw me in the show and he told his uncle that I was his friend. He said he was never aware that I was doing the programme on TV. When Baba Sala saw me, he hugged me and he was so happy. He told me that his uncle had to leave the church to come and watch ‘Ifa Olokun.’
The Christians attacked the programme. They said they didn’t want it. They moved it to Friday, the Muslims protested again; they said Friday was their day, how do you want to do anything about Ifa? That was how they moved it back to Saturday. It was on Saturday for several weeks. We produced more that 500 episodes before it was laid to rest. Those were the challenges I saw, but I counted it as part of life.
Your father sent some of your siblings to school. Did you feel bad about it?
I did not even know what it meant not to have education when I was young. I was isolated because of my brothers going to school. But later, I had an opportunity to study where I went. Later, it was much clearer to me that my father was right because of the way people were being converted to Islam and Christianity in those days. My father was right.
It seems most of our traditional rulers are gradually distancing themselves from traditional rites. Some don’t even want to go into seclusion again while some have rejected orisa in their palaces. What do you have to say to this?
Those traditional rulers, I call them modern Oba, Oba awerende, Oba igbalode. Any reasonable Yoruba Oba must not be against his culture and orisa. The crowns that Obas wear, orisas are the owner of the crowns. So any reasonable Oba cannot do that. You are in Yorubaland, you say you are a Christian, are you an Israelite? You say you are a Muslim, are you an Arab? Arabs have their own traditional ruler. They have their own culture. They have their own way of life. Does it make sense for a reasonable Oba in Yorubaland to abandon his tradition and culture? It is not reasonable. Any Oba that does that is not reasonable. They are artificial Oba.
An original Oba is different from you and I; he is an Orisa (divinity). Any Oba who refuses to go into seclusion, who does not perform all the traditional rites to become a king is just an ordinary person. That is why they are being attacked. That is why they are being molested. You cannot molest a traditional Oba. When an Oba enters this environment, you will be shaking; you will feel his presence.
When you see an Oba that went through the traditional rites, you will know that they are powerful Obas. What do they do in seclusion? They go to teach you, transform you and make you a strong person in a traditional way. So what are you afraid of? It makes you stronger. It makes you to appeal to people. They teach you how to dance. There are several rooms in the palace that are dedicated to different things. If you say you don’t need all that, it is nonsense.
At your age, you are still strong and sharp, even your voice is sharper than mine…
(Prolonged laughter) I will attribute this to Eledumare. It is my family lineage to be like this at an old age. In Lagbabyi lineage, we grow old and neat. That is my mother’s lineage. Likewise my father’s lineage, Erese Ajisola. My lineage, both maternal and paternal lineage, they are artists. I think it is in the blood.
There is this urge among young men to make money through rituals. Is it true that ritual money exists?
Well there are many factors that might be responsible for youths of today getting involved in ritual money. There are lots of things wrong in the society. First, lack of contentment. Another factor is the way some people lavish money in public. Some people match on the naira. It is very bad. When some people see these, they ask where is this money coming from? I want to make money like this. It is very bad and our society needs to correct themselves.
When you are content with what you have, we cannot all be rich the same way. That is why they say fingers are not equal, you won’t go after ritual money. The government also needs to provide employment for the youth. There are many things wrong with our education. We need to do farming.
You should understand that not everyone that goes to school will be wealthy with salary money. Let them go and ask their ori (destiny). The idea of asking for the course of life a child will take is part of our culture. We punish ourselves by not doing that. Let the parents take their children to Ifa and ask what the child has come to the world to do. You can be a carpenter and be more successful than a politician if you are on the right path.
Is it true that a babalawo (herbalist) can make someone rich through rituals?
All those that claim they do rituals are not babalawos. When you see an authentic babalawo, you will not see them getting involved in some of these things. I have spoken in several interviews about ritual money. I normally say the ogun owo (medicine for wealth) there is, is work. That is when you wake up in the morning, go to your office and do your work. If you are a farmer, go to the farm and farm. That is ogun owo (medicine for wealth).
Another ogun owo is osole. That is when you want to enhance your wealth, you do that through favour. For example, if you are a business man, you have a store where they sell fabric or cement, and you want to make more sales, let’s say you sell 10 bags of cement every day. Calculate it in a month. If you want to sell more than that, you use awure, which brings more customers, therefore you get more money.
But by the time you want something, maybe this statue brings out money, that I don’t know. That is what some people are doing. I do say there are a lot of asewo (fake babalwaos) in our midst. There are some people from Ghana, from Bida, from Badagry that have mixed with our people; even some from the Middle East countries. They have brought their ways into our culture.
I tell people about some rituals some people do, doing smelling things. But I tell them the effect it gives people is bad once you violate what has been laid on. But nowadays you see people kill their wives for oso, cut hands and cut legs, it is not our culture. So that is it the ritual money that people are doing, which violates what our ancestors agreed on. We have ogun owo, we have oso which enhances you more money, in all your enadeavours.
What were the circumstances that surrounded your birth?
What happened was that my father had six wives, my mother was the youngest wife, my sister whom I came after was an abiku (born-to-die). She used to come and go. But later she stayed. When I wanted to come, my mother had delays. She was having miscarriages. After my sister had stayed, my mother was trying to conceive, but she was unable to get pregnant. Sometimes when she got pregnant, she would have miscarriage. She encountered several problems. This made them to give her lots of herbal medicines all to avail.
That was why they consulted Ifa. Ifa revealed that a male child would come, and my mother was instructed to abandon all the herbal medicines. She must not take any medicine; that she should go to River Osun every week day, fetch water from Osun and give offering to Osun. My mother did all that and she got pregnant. That was the reason they gave me Osundagbonu (Osu rejects concoction). That is my name.
Does Osun still have the potency to heal?
Yes. One thing with Osun is that when a woman has to go to River Osun if she wants to get pregnant, but she is dishonest, she is not going to be pregnant. If a woman wants to go to Osun, she has to be faithful, and she must not sleep with any other man besides her husband. If a woman is diligent, follows the instructions of Osun, she will get pregnant. But when a woman sleeps with other people besides her husband, she is not going to get pregnant. Any woman that you see that goes to Osun for child from January to December and is still not pregnant, you know something is wrong with her.
You mentioned earlier that your sister was an abiku. Do we still have abiku?
I believe that there is still abiku. The infant abiku have reduced in our society. We still have abiku agba (elderly abiku). In those days, there used to be infant abiku. But it has reduced now. We still have abiku agba. If a person with father and mother dies, it is an abiku agba.
The woman over there (a visitor from the United States) came all the way from the United States to study Ifa divinity, yet our people are not interested. What could be responsible for this?
Those that have rediscovered themselves are those that have not allowed Western civilisation to brainwash them. I started going to America when I was 20 years of age in the 60s. I used to travel with Duro Ladipo to overseas. In the 60s, America was at a crossroads. I was one of the pioneers to give lectures.
A lot of people have rediscovered themselves; they want to know where they come from. Some white people don’t like Africans. That was what made some black people abroad to say if you don’t like me, who am I? They started to find out, do research, and they discovered that they come from Africa. If you come from Africa, what are the cultures of Africa? What are the religions of Africa? They started to study. A lot of them rediscovered themselves to know where they came from, to know who their ancestors. That is why you see them embrace culture.
How often do you go outside the country to teach African religion? How receptive are the people to African tradition and Ifa in particular?
I travel every year. I came back in December from Sao Polo, Mexico. I am going back to the United States in April. I travel three times in a year.
Can you be a good Christian or Muslim and still learn Ifa?
Don’t let us use Christian or Muslim. Let me say as an African, am I supposed to practice traditional religion? As an African, your religions, Christianity and Islam, were imported to us. If you are an African, Africa traditional religion is your religion. Once you are an African, you don’t need to be ashamed of your religion. A lot of people are ashamed. They don’t want to affiliate with the culture of their people because of modernization. Practising traditional religion should not be a thing of shame; you must be proud of it.
You can still be a Muslim or Christian and still practice your religion and culture of your forefathers, there is nothing wrong with it.
How were you introduced to Ifa divination?
Babalawos are born, not made. I was not even born when there was revelation that a male child was going to be born who would become a babalawo. His name would be known all over the world. There was an odu ifa (Ifa copus) that revealed it to my parents. That was why my mother stopped using herbal medicine. She went Osun River and it was revealed.
How do you manage polygamy?
African people are polygamist by nature. If you take a look at it, there is no religion that gives one man one wife; it is the practice of white people. The white people that decreed one man one wife, they still sneak out. They still have mistresses despite the decree of one man one wife. The number of females being given birth to is more than males. There is nothing wrong with polygamy. But you must have the capacity to take care of your wives.
With your influence and popularity, one would think that you would join politics. Why didn’t you join politics?
I don’t have to be a politician like that. But one way or the other, we are all politicians because we are the ones who vote, agitate for what we are lacking. So we are all politicians. But I may not be a politician like I want to be a councilor or a senator. I can tell the politicians to do the right thing for us.
Say our families must survive before we think about school
Increasing necessity for many children to support their families has led to a noticeable rise in school-age children taking on menial jobs including gathering disused plastics for sale to outfits involved in their recirculation. GBENGA ADERANTI delves into the trend and its implications for the children’s future.
AS the world slowly shook off the remnants of New Year’s Eve festivities, 12-year-old Emmanuel Eboigbe was already up at about by 6:30 am on New Year’s Day, on a mission that underscored both hardship and hope. In his bustling Akute neighbourhood in Ifo Local Government Area in Ogun State, he diligently collected discarded plastics from the bins that lined the streets.
The early morning light framed his silhouette—small yet resolute—against the backdrop of the waking community. With a sack slung over his back filled to the brim with abandoned plastics, Emmanuel’s dedication was palpable.
“This is what I do every morning,” he remarked, his voice steady amid the quiet bustle of dawn. He exuded a sense of purpose that made his efforts not merely a chore but a noble undertaking aimed at fostering a cleaner community.
Neighbours described Emmanuel’s routine with a sense of admiration; he could be seen scouring the neighbourhood both at the early break of day and again in the evening. His actions reflect an unyielding commitment.
The reporter’s investigation revealed a remarkable family effort to collect discarded plastics, showcasing the incredible resilience and determination of Emmanuel and his loved ones.
At just 12 years old, Emmanuel takes on a significant role alongside his mother and younger sisters, aged 8 and 10, in this demanding endeavor aimed at making ends meet. With pride in his voice, Emmanuel, a student in Junior Secondary School 2 (JSS 2), expressed his strong connection to his roots in Edo State, saying, “My mum also picks plastics.”
The reporter saw some marks on his body but he refused to talk about it in spite of the reporter’s insistence on knowing the cause.
His motivation stems from a genuine desire to support his family financially and to help pay off a school debt of N150,000 that he and his siblings owe; a burden that has unfortunately stalled the release of his latest school results.
During an unexpected visit to Emmanuel’s modest home, the reporter was struck by the challenging circumstances that compel him to work tirelessly. A teacher at Emmanuel’s school, who craved anonymity, pointed out that he has struggled with attendance due to the financial strain on his family and is currently behind on his fees. “I sometimes don’t go to school anytime we owe,” Emmanuel said.
On another afternoon, Emmanuel was seen with his two sisters aged eight and 10 on another voyage to the community to pick disused plastics. While the reporter was concerned about them, the trio was only excited with the stack of plastics the reporter had packed for them. “Thank you, sir, thank you, sir,” they said repeatedly as they packed the disused plastics.
The siblings’ situation reflects the troubling reality faced by numerous families across Nigeria, where children are often found sifting through garbage bins in search of recyclables when they are supposed to be in school. Emmanuel says he earns N1,000 for each full load of plastic bags he collects.
More children engage in plastics collection
Emmanuel and his siblings are not alone in the quest to support their parents. In another community in Ogun State, three spirited sisters—Deborah (17), Goodness (15), and Happiness (13)—have carved out their path to financial independence by collecting discarded plastics and PET bottles. Their new endeavour took them to a neighbouring area where they were spotted diligently gathering plastics during school hours.
On a sunny Tuesday afternoon, the children were bustling with energy and determination as they went about scavenging for empty plastic bottles.
Happiness, the youngest of the trio, was seen carrying a heavy bag filled to the brim with used PET bottles, her little frame straining under the weight. Meanwhile, her sisters were on their knees sifting through bushes, their eyes keenly searching for more plastics to add to their growing collection.
Deborah, the eldest, patiently explained their process, illuminating the teamwork that drives them. “We have been collecting plastics for a long time,” she said, her voice filled with pride.
“We do this for our brother, who shreds and supplies them to others. Since we can’t collect enough on our own, my brother also sources from other collectors at N70 per kilo.
“You would not believe how much he manages to gather from various places.”
Her words painted a picture of their industrious family network, working together to turn what many consider waste into a valuable resource.
While some may view their endeavour unconventional, Deborah, who is also focused on preparing for her final secondary school exams, has a different perspective. “I don’t see anything strange about this work,” she remarked, her confidence shining through.
She emphasised the positive aspects of their efforts, highlighting how this vocation not only helps sustain their family but also cultivates their close bond as sisters.
Reminded of the potential health risks associated with digging through trash, Deborah dismissed the concerns with unwavering confidence. “It is impossible; we cannot fall sick,” she declared, showcasing their resilience and fearlessness in the face of adversity.
Their proactive approach not only reflects their resourcefulness but also underscores their unwavering commitment to supporting their family through innovative and sustainable means.
A community resident noted that the three sisters have gained notoriety within the area due to their efforts. She speculated that Deborah’s decision to collaborate with her sisters serves as a protective strategy against potential threats from individuals with harmful intentions.
The sisters openly express their enthusiasm for collecting plastic materials, yet they experience frustration with their limited capacity to gather as many items as they desire.
According to the United Nations Industrial Development Organization (UNIDO), Nigeria generates approximately 2.5 million tons of plastic waste annually, ranking ninth in the world for contributions to plastic pollution. Alarmingly, over 88 per cent of this plastic waste is not recycled.
In another part of Ogun State, at about 9 am on a Wednesday morning, while their peers were attending school, a group of children aged between seven and 12 were seen diligently sorting through discarded plastics in front of a popular supermarket, not far from the bus stop.
Asked about their absence from school, the children initially darted away from the towering heap of discarded plastics only to return after some gentle encouragement, expressing a mix of hesitation and resolve and ready to share their story.
The eldest of them, standing tall in spite of his circumstances, stated with bravery: “We were sent out of school because our parents could not pay our fees. We have to focus on surviving before thinking about school.”
The reporter later found out that they were cousins bound not just by family ties but by struggle for survival.
Another school-age scavenger for disused plastics, Fawas, a 14-year-old Primary Six pupil, whose weary eyes revealed the weight of his experiences, said he had been asked repeat the same class multiple times as his dream of education is dimmed by the harsh realities of life.
Communicating in English was difficult for Fawas. He expressed a fading hope of finding a new school that might offer him a fresh start as he feared that he could yet repeat a class.
Accompanying Fawas was his younger sister, 12-year-old Halia, who collects discarded plastics alongside him.
With a gesture signifying a mixture of concern and admiration, she said “he has repeated a class many times,” clearly feeling the burden of her brother’s struggles.
Solomon, who was part of the group, presented a contrasting picture. At just 12 years, he spoke impeccable English; a bright light in an otherwise grim situation. He confidently told the reporter that he was doing well in his studies.
Despite her age, Halia found herself still navigating the difficulties of Primary 5, her educational journey stymied by the relentless grip of poverty.
The children explained that for each bag of plastics they collected, they earned approximately N1,000. However, their business was far from stable. Many days, they scoured their surroundings only to come back empty-handed. When their earnings were scarce, they pooled together whatever little money they could gather, sharing it among themselves like a close-knit family bound by hardship yet united in resilience.
“We earn about N3,000 every week as a group,” Fawas said, a hint of pride in his voice.
“Sometimes, when we pool our resources together, we collectively bring in N3,000, and we share it amongst ourselves,” Halia added, her eyes sparkling with determination, that she utilizes her earnings from the thriving plastic business to purchase books for her studies, although she also receives contributions from her mother.
“Nobody is forcing us to take on this work; we chose to do it because we refused to sit idly at home while there are opportunities to earn,” she explained.
When the reporter raised concerns about the possibility of their jobs distracting them from their education, the group stood firm in their belief. “Our work doesn’t interfere with our studies at all,” they insisted, determined to prove the balance they maintain.
Fawas dismissed any worries about the long distance they trek daily and its possible effect on their health. “We don’t fall sick,” he said. “And if we notice any sign of fatigue, we take paracetamol and we are okay.”
A few days later, Solomon and Fawas again came to the neighbourhood to pick disused plastics. Sighting the reporter, they prostrated, chorusing “thank you, sir, thank you, sir” in appreciation of being introduced to another neighbour from where they got some disused plastic bottles.
Curious, the reporter sought to know what they do with the proceeds of their sales. To this, Fawas said: “We made three thousand, we gave others N1000 while Solomon and I shared the remaining N2,000 equally.
“I usually give my mum whatever I make to support her. Solomon does likewise.
“My mum picks plastics too and adds whatever she makes to what I give her. That is how we roll.”
Investigation revealed that until Fawas’s father left home, he was doing very well as a professional diver. Things, however, took a new turn for Fawas and his siblings when his dad moved out of the house after taking another wife.
Since then, things have been difficult as the burden of taking care of the family fell on the shoulders of Fawas’s mother. The petty job she was doing could not sustain them. Hence Fawas and his siblings had no choice but to support the family through the menial job while education promptly took the back seat.
As Emmanuel, Solomon and Alia engaged in picking plastics, 13-year-old Mary was also seen energetically gathering thrift contributions for her mother in a bustling mechanic’s workshop. This was just one of the many stops on her daily after-school route, illustrating her commitment to helping her family.
Currently in JSS2, Mary has been diligently assisting her mother with thrift collection since she was only 11 years old.
Confusion was written all over her face as the reporter teased her with a threat to report her mother for child abuse. “If stop doing this for my mother, who is going to help her? My earnings are part of the money she uses in paying my school fees,” she said.
“And each time I manage to bring back more money from customers, I get some tips. I take great pride in this job, and I truly enjoy doing it.”
She confidently asserted that her responsibilities do not impede her academic performance, although she candidly acknowledged that fatigue sometimes makes it difficult for her to complete her homework on time.
The atmosphere of the conversation grew tense when the reporter told Mary’s mother that saddling her daughter with such a responsibility was inappropriate. “What role does the government play in my child’s contributions to our family?” she queried.
“Are they supporting him financially or facilitating his education? If they cannot assist us in any meaningful way, I think they should allow us to manage our situation.
Travails of children in menial jobs
The alarming rise in the number of children in menial jobs sheds light on a profound and troubling issue with the economy.
For Favour, another nine-year-old child, the opportunity of a proper education is slowly slipping through her fingers. Each day, she dutifully helps her “mum” to sell food in their community.
The reporter encountered her in a bustling area where she was diligently collecting empty plates after delivering meals to her customers earlier in the day.
Favour, brought to Nigeria from the Republic of Benin, lives with her guardian who she affectionately calls Mummy, having cared for her from her childhood.
Favour said she was once enrolled in school with a bright future ahead of her until financial difficulties forced an interruption.
She said: “I was attending school until recently when it became too difficult for my mother to pay the school fees.
“Since then, I have been helping her by delivering food to her customers in the morning and returning in the evening to collect the plates.”
Despite her dedication to assisting Mummy, Favour now feels uncertain about her ability to return to school even if Mummy is willing to support her education once again. “Once I reach JSS 1, I plan to learn a trade,” she said, her eyes reflecting a mix of hope and resignation.
The environment that Favour navigates daily presents numerous challenges to her learning and growth. A concerned neighbour told the reporter that Mummy wakes Favour up at 5 am daily to help with cooking and household chores. “After that, she begins her deliveries to customers in the morning.
“The relentless routine continues throughout the afternoon, and in the evening, she returns to gather the empty plates.”
While many children assert that they focus diligently on their responsibilities, investigation revealed that this may not correlate with their actual academic performance.
An investigation carried out by the reporter revealed that out of 12 children, only four were truly excelling in school.
In conversations with one of the groups of kid scavengers, Solomon was exceptional. He conversed intelligently, and spoke with confidence.
Despite their young age, the girls express a sense of security when walking in groups, believing that being together diminishes their vulnerability to harassment.
Unfortunately, many of these young individuals find themselves drawn into menial jobs, which significantly hamper their chances of receiving proper education.
However, the Convention on the Rights of the Child (CRC) firmly emphasizes that every child possesses the undeniable right to education, and any barrier preventing access to that education is a serious violation of those rights.
Stakeholders express concerns
Olu Ebube Akalonu, a passionate school teacher, speaking with The Nation, articulated her deep concern about the deteriorating economic climate, which she believes has significantly worsened, particularly since the previous year.
“Basic commodity prices have skyrocketed, making it nearly impossible for even middle-class families to afford essential items,” she noted.
Akalonu warned that when students are compelled to take on these low-paying jobs, they lose precious time that should be devoted to studying and recuperating after a long day at school. “When children fail to study, they are destined to fail,” she emphasizes, her eyes reflecting the weight of her conviction.
She highlights a distressing shift in attitude among students, who no longer perceive school as a pathway to academic achievement; instead, “it has become merely a tedious obligation, stripping away the joy and wonder of learning.
“The lower class is now forced to work twice as hard just to survive, and regrettably, their children must also step in to alleviate the family’s financial burden. Collecting plastic bottles for paltry earnings has transformed into a vital survival strategy,” she explains, her tone filled with compassion for these young souls.
Akalonu considers this reality utterly unacceptable, arguing passionately that school-aged children should not be forced to carry the heavy burdens of menial work. “This crisis exceeds individual control; for true change to occur, we must demand decisive action from our government,” she insists.
Pius Julius, another concerned observer, echoes her sentiments and adds that many school-aged children now feel an overwhelming obligation to support their families because their parents simply cannot manage alone. “Helping one’s parents is a deeply ingrained cultural practice; previously, it was common for children to hawk goods or assist on family farms,” he explains, reminiscing about the past.
However, he cautions against exaggerating the narrative around children engaged in menial jobs.
Julius also expresses his alarm about the exploitation of these children. “They are being exploited by third parties; the meager compensation they receive hardly reflects the effort they put in,” he points out, his brow furrowed with concern.
Yet, Akalonu challenges Julius’s perspective with unwavering conviction, emphasizing that the issue of school-aged children working menial jobs transcends cultural norms. “This is an urgent concern because each child forced out of school contributes to the further decline of our economy. We must become a society that prioritises and nurtures educated youth,” she concludes, her voice ringing with determination.
Who takes the blame?
Sola Ewetomi, another concerned neighbour of one of the children, observed that these children venture into various neighborhoods as early as 5 am to collect plastics for recycling.
“It’s perplexing how responsible parents could send their children out at such an unreasonably early hour to scavenge for plastics.
“Their health is at risk, and it’s utterly unacceptable for children to be wandering the streets without facing any consequences,” he said.
But Francis Emeka, another neighbour, passionately defended the parents, arguing that they should not bear the blame.
“The mother, who serves as the family’s primary breadwinner, is stretched beyond her limits and cannot manage the household alone.
“I know their situation well. The family cannot function without the invaluable support of the children,” he said, offering a glimpse into the harsh realities these families face.
Investigation unveiled the stark truth that countless households are grappling with severe economic struggles, making it nearly impossible for families to survive without the contributions of their children. In these desperate circumstances, children have become essential pillars of support, carrying responsibilities far heavier than their tender ages would suggest.
Beyond financial gains
In the process of engaging in the voyage of picking disused plastics, these children are confronted with hazards that could be costly.
While the children engaged in collecting discarded plastics often find moments of joy in their efforts, the meager financial gains they ultimately receive does not justify the huge labour they invest. The task of filling a bag with plastics is by no means a simple chore; it is often an arduous and time-consuming endeavour, frequently resulting in a mere N1,000 after countless hours of toil.
The risks associated with collecting plastic waste can be significant and costly. If precautions are not taken, children participating in this activity could be mistaken for petty thieves.
For instance, a recent incident in Abule-Egba nearly ended in tragedy for a 14-year-old boy who went to collect discarded plastics.
The boy was drawn to a waste bin inside a building, and prior to his arrival; a generator had been stolen from that location. Instead of inquiring about his presence, the people there assumed he was there to steal and beat him severely. It was only later that the residents realised he was not a thief after all.
Tunde Adebanjo, a seasoned plastic dealer, illuminated the harsh realities these young workers face: “At times, it takes days and extensive treks to gather these plastics. It requires not just physical effort but also remarkable resilience.”
Many of these children embark on long journeys, sometimes traveling up to 10 kilometres in search of recyclable materials. This pursuit subjects them to various risks, including potential health hazards that often go unnoticed.
Adebanjo further explained: “Some children may feel fine and believe they aren’t ill, but they are often under considerable stress from their lengthy walks and may be exposed to harmful emissions from the waste they handle.”
Interestingly, while research indicates that no direct correlation has been firmly established between the children’s collection activities and health issues, a troubling trend arises from their lack of access to adequate medical care when illness strikes. Parents of these children frequently forgo seeking treatment at private hospitals, complicating the ability to fully understand the health impacts related to their work.
The risks extend beyond health concerns; dangers also lurk in the form of sharp objects and broken bottles scattered across their collection areas.
Recently, a glimpse of childhood innocence pierced through the grim realities when Fawas was spotted playfully teasing Solomon who while diligently collecting items mistakenly picked feaces that accompanied a pack of PET bottles.
This lighthearted moment serves as a poignant reminder of the innocence that exists amidst their challenging circumstances.
Scavengers at risk of ill-health
Retired nurse, Alhaja Funmi Gbadamosi, highlighted the necessity of addressing the health risks associated with rummaging through dustbins for discarded plastics. She outlined several potential hazards and recommended strategies to mitigate them.
According to her, the sharp edges of broken plastics, glass or metal can inflict painful cuts and injuries. She said it is vital to educate children about the dangers of handling such hazardous materials and to encourage safer practices to protect them.
She also warned that by sifting through dustbins, the children are prone to infection.
She said: “The waste these children sift through can harbour bacteria, viruses, and various micro-organisms, increasing the risk of infections.
“Teaching proper hygiene practices, such as thoroughly washing hands after any contact with waste, can significantly reduce this risk.”
Gbadamosi added that contact with dustbins can trigger allergic reactions in certain individuals.
“Raising awareness about common allergens and promoting the use of protective gear, including gloves, can help mitigate these health concerns,” she said.
She noted that those who are exposed to waste also risk respiratory health challenges.
“Inhaling dust, particules and harmful chemicals emanating from waste can exacerbate respiratory issues, particularly for those with pre-existing conditions like asthma.
“Advocacy for cleaner environments and efforts to minimise exposure to hazardous waste can enhance overall respiratory health,” she said.
Unknown to many, plastics can leach dangerous substances such as BPA and phthalates, which pose serious health risks.
She also warned that the task of scavenging through dustbins can be psychologically distressing and unpleasant, but providing emotional support and resources for individuals grappling with the trauma associated with waste management can foster a healthier emotional environment.
“By collectively addressing these health concerns and implementing supportive measures, we can strive to create a safer, healthier and more compassionate community for our children and families,” the retired nurse concluded.
