The Anti-Social Vices Club (ASVC) of the Royal Ambassadors, Lagos East Baptist Conference, has set November 9 for release of its much-anticipated documentary ‘Vice Presidents.’
The documentary, produced in collaboration with the Shey Normal Rehabilitation Ministry of Praise Baptist Church, Sango Ota, Ogun State, showcases real-life stories of individuals who have overcome various social vices, including drug addiction, cultism and other forms of deviant behaviours.
The ASVC, a registered non-governmental organisation under the Royal Ambassadors of the Nigerian Baptist Convention, has been a key player in the fight against vices such as drug abuse, thuggery, sexual violence, fraud, gambling and other vices.
According to the ASVC coordinator, Amb. Pleni. Adedayo Adedolapo, the decision to partner with Shey Normal Ministry was driven by the ministry’s impressive track record in rehabilitating victims of social vices.
He described Vice Presidents as a powerful tool aimed at educating the public, particularly young people, on the consequences of indulging in harmful behaviors.
“The documentary is about giving these individuals a platform to share their past experiences and the transformative journeys they’ve undergone,” Adedolapo said.
“By hearing their stories, others can see that there is always a way out. Their testimonies will serve as a beacon of hope for those struggling with addiction and will discourage others from taking that path.”
He further noted that Vice Presidents will be available for viewing in schools across the country and streamed online, including on YouTube, as part of a wider outreach campaign.
Pastor Olumide Oyedele of Shey Normal Rehabilitation Ministry, emphasised the multifaceted approach the ministry takes in rehabilitating individuals.
“Our rehabilitation programme involves spiritual and physical healing, with a focus on vocational training. We have trainees in fields like fashion design, barbing, and music,” he explained.
The ministry provides a structured environment where victims of cultism, drug addiction, and other vices are nurtured through morning and evening classes, sports, and other activities, all designed to help them regain their footing in life.
Oyedele also urged those struggling with addiction to have faith and seek help.
Vice Presidents is expected to make a significant impact on youth culture, encouraging individuals to steer clear of destructive behaviors while offering a message of hope and redemption to those currently entangled in them.
As the November 9 release date approaches, anticipation for the documentary continues to build with many looking forward to its role in shaping a more responsible and vice-free society.
The controversy surrounding Prophet Jeremiah Omoto Fufeyin’s ‘Miracle Water ‘ has sparked significant attention and debate, particularly within Nigeria, where the self-styled prophet leads Christ Mercyland Deliverance Ministry in Delta State. The ‘Miracle Water’ is said to possess healing powers and the ability to bring prosperity, with Prophet Jeremiah promoting it as a divine tool for breakthroughs in health, finances, and personal challenges.
However, the claims around the water have stirred controversy, primarily due to skepticism from both religious leaders and the general public.
‘Miracle Water’ claims
Prophet Jeremiah has positioned his miracle water as a product of divine revelation. According to him, the water can heal diseases, offer financial deliverance, and provide protection from misfortune. Thousands of people flock to his ministry, seeking these miraculous interventions. Testimonials from followers both in person and on social media platforms posted by the church, claim that the water has cured them of ailments like cancer, HIV and AIDS, and infertility, while others claim it helped them escape poverty. Others have expressed outrage, accusing him of using religion to manipulate people for financial gains. Critics argue that there is no scientific evidence to support the claims that water can cure diseases or offer financial blessings.
In a twist of events in the recent past, the ‘Miracle Water,’ allegedly produced and sold in Delta State, identified as Global Table Water under the guise of spiritual healing tied to the Christ Mercyland Deliverance Ministries, led by Prophet Jeremiah Omoto has been identified as fake and has not been registered and certified safe for drinking by the National Agency for Food and Drug Administration and Control (NAFDAC). According to NAFDAC’s Director General, Professor Mojisola Adeyeye, the factory was not only producing these miracle products but also fraudulently used a fake NAFDAC registration number to legitimize their distribution.
The sale of miracle products is not new in religious circles, but NAFDAC’s concern stems from the fact that the products were being sold openly in the market, beyond the confines of the church. “If something is being ingested into the body and sold in the open market, NAFDAC has the mandate to regulate it,” Adeyeye emphasized.
The controversy around Prophet Jeremiah’s miracle water encapsulates a larger struggle between faith, skepticism, and the commodification of religion. While many believe in its divine powers, others see it as a dangerous exploitation of vulnerable people. This debate shows no sign of slowing down, as Prophet Jeremiah continues to promote his miracle water, with both ardent believers and vocal detractors engaging in the conversation.
Meanwhile, it is instructive to note that the use of ‘water’ for spiritual healing did not start today within the Pentecostal fold.
Healing Waters: The tradition of sanctified water in CAC
The practice of using water and oil for divine healing, as opposed to the use of traditional medicines for the sick gained traction within the Pentecostal circles in the early 90s. This followed a series of revivals from 1900 to 1906, culminating in the famous 1906 Azusa Street Revival, which popularized the concept of divine healing. The Azusa Revival also led to the formation of several major Pentecostal denominations, including the Foursquare Gospel Church and Apostolic Faith. Within the Apostolic Faith, a teaching emerged that atonement offered three key blessings: forgiveness of sin, sanctification, and physical healing.
Historical research highlights the pivotal role of Apostle Joseph Babalola, the first General Evangelist of Christ Apostolic Church (CAC), in establishing the use of sanctified water in the church’s healing rituals.
According to George O. Folarin, an Associate Professor of Theology at Obafemi Awolowo University, the origins of water healing within CAC can be traced back to 1918. This practice began with Sophia Odunlami, Nigeria’s first female prophet from the Anglican tradition. Odunlami received a divine revelation in which she was instructed that rainwater, if used for bathing, could heal those who followed the correct method. She also introduced the use of blanched palm oil as a healing lotion, starting a tradition that was later expanded by other spiritual leaders.
While some initially questioned these practices, Odunlami’s use of sanctified water and oil laid the foundation for future church leaders like Joseph Babalola. His ministry in the 1920s and 1930s emphasized healing and deliverance through faith, prayer, and divine intervention, reinforcing the importance of water in CAC healing practices.
Folarin noted that Babalola had his own divine experience in 1928, in which Christ handed him a bottle of water and instructed him to drink. Following this event, Babalola regularly used blessed water in his ministry, with many reports of miraculous healings. One such case involved a woman struggling with infertility who, after drinking the sanctified water, gave birth following four years of waiting.
Babalola was not the only CAC prophet to use sanctified water for healing. Prophet Timothy Oluwole Obadare also employed water and anointing oil in his crusades and church programmes. Similarly, Apostle Daniel Olukoya became known for reviving a woman who had died of smallpox by sprinkling water on her and commanding her to rise. Despite initial skepticism, the woman eventually stood up and went on to give birth to a healthy child.
This tradition of sanctified water remains a vital part of the Christ Apostolic Church’s healing practices, deeply rooted in faith, divine revelation, and the legacy of its spiritual leaders.
From the biblical perspective, some theologians and pastors weighed into the debate and shared their perspectives on the subject matter.
Arome Osayi condemns the commercialization of prophetic ministry
In a recent address to the Christian community, Apostle Arome Osayi condemned the growing trend of pastors and churches selling ‘Miracle Water,’ “Miracle Soap,’ and even items branded as the ‘Blood of Jesus.’
He highlighted the urgent need for spiritual order and scriptural accuracy in the body of Christ, calling for a return to authentic apostolic ministry.
Arome expressed deep concern over the commercialization of prophetic ministries, likening the practice to the biblical scene of money changers in the temple.
Biblical perspective on the use of water, oil, and other elements in prayer – Dunamis Chukwudi
A Theologian and Missionary Evangelist, Dunamis Chukwudi said that the Bible is not just a historical book, but a spiritual one. It contains “spiritual things” that cannot be decoded with carnal minds (1 Cor. 2:14). The natural man, whose mind is dominated by carnal things, cannot understand the things of the Spirit of God (Romans 8:5-8). To comprehend the spiritual truths in the Bible, one must be guided by the Spirit, who inspired the writing of the Bible (2 Peter 2:20-21).
He said, “Throughout scripture, we see people of God using anointed materials for various purposes. We must understand that God’s power can be transmitted to any element or material. God’s Power is contagious! Examples include: Moses’ rod, called the Rod of God (Exodus 4:20), Samuel anointed David with olive oil, leading to the spirit of God taking control of David (1 Samuel 16:13), Jehu being anointed King over Israel with physical oil (2 Kings 8:6), Naaman washing in the River Jordan for healing (2 Kings 5:1-17), Jesus using mud and saliva to heal a blind man (John 9:6-8) and Apostle Paul’s aprons and handkerchiefs healing the sick (Acts 19:11-12)”
Chukwudi further stated that there is a balance to be maintained. Believers in Christ Jesus must develop a personal relationship with God, building their faith in Christ, not in any man or in any “anointed element”. (Hebrews 2:2).
‘Misuse of physical elements in spiritual practices contradicts Christ’s teachings’
In his words, the President of Grace Missions International, Rev Evans Adetokunbo Emmanuel, said that the use of water and other physical materials in spiritual things can’t be indoctrinised.
He said, “Yes, Jesus instituted the communion table and baptism by water, but he didn’t do the same with using clay to mould someone’s eyes. And he didn’t sell water or take money for whatever he did for people. I see covetousness and lack of faith at work in many of these things being institutionalized. You can’t use the same method for everyone while asking people to pay for it. It isn’t Christ-like.”
The Executive Governor of Ekiti State, Mr. ‘Biodun Oyebanji; Founder and Chief Executive of The Chair Centre, Mrs. Ibukun Awosika; and others have been billed to grace the 11th Annual Public Lecture holding at National Headquarters Church, Alagomeji, Yaba, Lagos.
Theme: ‘Leadership in Nigeria and its Impact on The Next Generation,’ will bring together clerics, diplomats, government officials, youth leaders, students, and civil society organisations.
The General Overseer of The Foursquare Gospel Church In Nigeria, Rev. (Dr.) Sam Aboyeji announced this on Tuesday at a press conference held at the National headquarters of the church.
According to the G.O. this year’s public lecture forms part of the activities preceding the 69th Annual National Convention of the Church between November 11 to 17 at the Foursquare Campground, Ajebo, Ogun State.
He said that the choice of the theme of the programme was predicated on the fact that the success or failure of any institution or organization is determined by the strength of its leadership and the governance system in operation.
“Strong and true leadership are required for success in any entity. Renowned leadership expert, John C. Maxwell, put it succinctly: “Everything rises and falls on leadership,” Aboyeji said.
He continued: “In our world today, the lack of authentic and charismatic leadership has left us with loss of influence, resulting in poor performance even in the face of enormous resources as well as plentiful and unprecedented opportunities”.
In a bid to revive and preserve the rich musical heritage of the Methodist Church, the Council of Knights Lagos and Lagos Mainland Chapter held its 8th Annual Choral Day Celebration recently at the Methodist Cathedral of Peace and Excellence, Opebi, Lagos.
Theme: ‘Make a Joyful Noise unto The Lord, All Ye Lands,’ had a series of choral concerts, blending classical hymns, anthems, and chants in a celebration of faith and tradition.
Speaking at the event, the Grand Concert Choirmaster, Council of Knights Lagos and Lagos Mainland Chapter, Sir Soji Onafowokan emphasized the symbolic significance of music within the church, explaining that Methodist worship is deeply rooted in song.
“We are grounded in music, hymns, and chants, and that’s why we’re doing this. Many have left the church over the years, but through this celebration, we aim to revive our heritage,” Onafowokan said.
According to Onafowokan, who has been Grand Quartermaster for three years, the feedback from congregants has been overwhelmingly positive.
“One of the standout features of this year’s performance was the unique arrangement of the choir, which for the first time included a timpani and trumpet accompaniment, adding a new dimension to the traditional hymns”, he said.
The President of the Advertisers Association of Nigeria (ADVAN), Mr. Osamede Uwubanmwen has called on brands to adjust their offerings by making available cheaper and quality alternatives in order to meet consumer needs.
Acknowledging the challenging times, he said that brands can still offer lower-price alternatives without compromising their quality. “If for instance, a rice company bags only 50kg of rice at N100,000, it is time for them to start bagging in bags of 5kg, 2kg, and even 1kg for those who can no longer afford to buy the 50kg.”
Speaking with The Nation, the ADVAN executive who emphasized on quality noted that “The economy is not buoyant, things are tough, and now more than ever, knowledge is crucial. If a customer cannot afford a 20 Naira item, create one of 5 Naira. They will buy and the brand will remain top of their mind.
“There is a cluster in the air-waves, everyone is talking. The challenge for brands is figuring out how to break through and stay on the consumer’s shopping list.”
To do that, the former Vice President of the World Federation of Advertisers said that brands will have to safely guide their customer base. “At this time, brands will have to re-in-fence their customer base by being there all the time in order not to lose them to competing brands. You must keep them satisfied by meeting their needs. Brands must go out for customer feedback to know what they feel about the brand and how to make them happy.”
On how brands can stay afloat at these trying times, he said they can use their existing customers to survive the hardship. “You have to make sure to retain them, understand them enough. It is easier to retain an existing customer than to hunt for new ones. You already have a relationship with the existing one, the communication channels are there, you know their wants but for the new customers, you will have to spend money on advertisements, find out how to reach them and their needs etcetera.”
Speaking on customer service, he said that should not be in doubt. “The services offered to customers should be impeccable. It should not be 100% but 150%. If you miss it once, the person may not come back the second time. It should be given all the time.”
Uwubanmwen further explained the impact of broader economic issues: “It’s a challenging time. Farmers, for instance, can’t go to their farms due to the threat of being kidnapped or killed. This disrupts the production of economic goods, adding more strain to the economy. In a booming economy, you might get away with minimal marketing, but when times are tough, businesses need to work harder to stay top-of-mind. Consumers are more cautious with their spending and are willing to switch brands to save money.”
He added that ADVAN is taking steps to help businesses navigate these challenges through capacity building and knowledge sharing.
The ADVAN President also noted that the Nigerian economic landscape continues to pose significant challenges for businesses, and marketers must adapt to these new realities to survive.
Despite the challenges, he pointed out that difficult times present opportunities for seasoned marketers. Given the tough economic conditions, he urged businesses to engage skilled marketers who understand the current environment.
The accomplished marketer stressed that brands must adjust their strategies and embrace integrated marketing communications to navigate uncertainties and shrinking consumer spending power. He highlighted several factors contributing to the economic strain, including fluctuating exchange rates, crude oil prices, and insecurity, which has particularly affected sectors like agriculture.
“Now more than ever, marketers need to be strategic, reading market signals and customer behavior. Brands can no longer afford to throw money around; every naira spent on marketing must bring significant returns. The integrated marketing communications sector must adopt data-driven strategies to weather the storm. I’m not just talking about big data; I’m talking about interpreting data in a way that answers specific questions. Why would a consumer buy your product in this environment? Marketers need to make data-driven decisions that ensure their marketing spend yields maximum returns.”
To this end, Osamede Uwubanmwen said that the Agency will be putting together training on artificial intelligence soon, “we could do a lot with regards to customers knowledge using marketing analytics which in my view artificial intelligence”
However, Nigeria’s headline inflation rate dropped to 32.15 percent for the month of August 2024, according to the latest data from the National Bureau of Statistics.
This represents a 1.25% percentage point decrease from the 33.4 percent recorded in July 2024 and the second consecutive monthly slowdown in inflation after easing in the previous month.
Pepsodent, a leading global toothpaste brand, has launched a nationwide oral health campaign aimed at reaching 2.1 million primary school pupils across four states in Nigeria.
This initiative is part of Pepsodent’s ongoing mission to promote oral hygiene and will cover 3,818 schools across Lagos, Ogun, Oyo, and Kano states.
The school activation campaign commenced on September 17, 2024, simultaneously at 20 primary schools in Lagos.
In Lagos, the campaign will cover Local Government Areas (LGAs) including Alimosho, Ajeromi-Ifelodun, Oshodi-Isolo, Ikeja, Kosofe, Agege, Mushin, Surulere, Shomolu, Ifako Ijaiye, and Lagos Mainland.
In Oyo, the LGAs involved are Afijio, Atiba, Iseyin, Lagelu, Oluyole, Egbeda, Akinyele, Ido, Ogbomoso, and Oyo East and West. In Ogun State, the LGAs include Odo Ota, Owode, and Abeokuta North and South, while Kano’s LGAs include Ungongo, Kumbotso, Nassarawa, Gezawa, and Gwale.
Participating schools in Lagos include De-Bright Nursery and Primary School, Dele Ajomale Primary School, Isolo, Ire-Akari Primary School, Isolo, Kusoru Primary School, Isolo, Olokun Primary School, Isolo, Ayo Adegboyega Primary School, Ejigbo, Ejigbo Model Primary School, Ejigbo, Ifoshi Primary School, Ejigbo, Imakiyo Primary School, EjIgbo among others.
Speaking about the initiative, Oiza Gyang, Marketing Head of Unilever Oral Care Nigeria, highlighted the importance of early intervention in building lifelong oral hygiene habits. ”Habits are formed from a young age, which is why we are focusing on primary school children to help them develop the important practice of brushing day and night with a fluoride toothpaste like Pepsodent. This early intervention can lead to lifelong, life-changing habits,” said Gyang.
Gyang further noted that simple acts, such as brushing twice daily and using fluoride-based toothpaste, can help prevent the incidence of tooth decay and improve overall oral health. “Brushing correctly and using a fluoride toothpaste is key to reducing the risk of oral diseases. By improving oral health, we not only boost individuals’ overall well-being but also contribute to reducing absenteeism in schools and workplaces due to oral health issues.”
She emphasised the role of children as powerful change agents, stating, “Children can influence the adults around them, encouraging parents and guardians to adopt the habit of brushing twice daily. By teaching these young change-makers, we are fostering a ripple effect that will positively impact entire families and communities.”
Mary Gbemisola Akindola, Brand Manager for Pepsodent, reiterated the significance of the initiative in raising awareness about oral health and noted the additional efforts Pepsodent is making beyond schools. “In addition to our school’s programme, we are also working with our partners, the Nigerian Dental Association, to take our oral health campaigns into various communities across the country, with a special focus on rural areas where access to dentists is limited,” Akindola explained.
In response to the activation, Mrs Bosede Oduntan, Head Teacher of Ejigbo Model Primary School, expressed excitement over the initiative, noting that this would significantly empower pupils and boost their kids’ confidence.
The National Quality Conference (NQC) will now be held in late October at NECA House Ikeja, Lagos. Organisers of the event said the event was postponed to ensure full participation and focus, following concerns about potential disruptions from a rumored national protest.
Organisers have now confirmed the new date, where Nigeria’s leading brands will be honored for their unwavering commitment to quality and excellence, reaffirming their position in the global marketplace.
This year’s conference, themed “Quality, Leadership & The Future of National Brands,” will bring together corporate Nigeria’s top leaders, innovators, and key stakeholders to discuss the pivotal role of quality in ensuring the continued success and competitiveness of Nigerian businesses. Despite the economic challenges facing the nation, many of these companies have risen above, delivering world-class products and services that meet international standards.
The event will feature a series of impactful sessions, including: Thought-Leadership Panels: Discussions on how quality-driven leadership is shaping the future of Nigerian businesses.
Besides, the Quality Exhibition Fair will showcase Nigeria’s best products and services, spotlighting companies that have raised the bar for excellence.
CQA Awards Ceremony: Honoring companies that have consistently demonstrated outstanding performance, innovation, and a dedication to quality.
The highlight of the event will be the unveiling of Nigeria’s Top 100 National Brands, recognized for their significant contributions to the country’s economic growth and their ability to compete on a global scale.
The CQA Awards will recognize outstanding companies that excel in customer service, product quality, and overall satisfaction. Winners are selected based on rigorous criteria, including customer feedback, independent surveys, and performance metrics, reflecting the companies’ excellence in meeting or exceeding customer expectations.
Suddenly, suicide has become a critical issue in Nigeria, driven by economic hardships, societal expectations, and insufficient mental health services. The World Health Organisation (WHO) ranks Nigeria among the African countries with the highest suicide rates. Experts emphasise the need for a comprehensive, multi-pronged strategy to tackle this growing crisis. UDEH ONYEBUCHI reports.
In recent years, suicide seems to have become a recurrent decimal in our dear country, Nigeria, with offenders cutting across all walks of life. Yeah, you read right. Suicide is an offence and those who commit it, whether successfully or unsuccessfully are offenders. From the bustling urban centers of Lagos to the rural communities of Oyo, and other states as far as Zamfara, the epidemic of suicide is quietly but swiftly sweeping across the social fabric of a nation once known for its resilience and community spirit.
The causes of this tragic trend are varied, with economic challenges, mental health struggles, societal pressures, and the lack of proper support systems playing significant roles.
This tragic rise has shocked many, leaving families, communities, and the nation at large in a state of grief and confusion. Behind each statistic is a person whose pain and despair were left unnoticed or ignored until it was too late.
A growing crisis
One of the most recent casualties of this epidemic occurred in Agege, Lagos, where Olatunji, a 54-year-old man, took his own life. His body was discovered in a small store attached to his home, leaving his family shattered and searching for answers.
While the police arrived promptly and initiated an investigation, the damage had already been done. Olatunji’s untimely death added to the ever-growing list of suicides sweeping through Nigeria, and like many others, the reasons behind his decision remain a painful mystery for those he left behind.
Just weeks before, a tricycle operator in Ikorodu, Lagos, similarly took his life. After his tricycle was confiscated by government officials, and his repeated efforts to retrieve it failed, he chose to hang himself in front of the very building where his tricycle was held.
This incident, while it is shocking, highlights the intense financial pressure that many Nigerians are experiencing, which often leads to a sense of hopelessness that pushes them to the edge.
A troubling pattern
These incidents are not isolated. Earlier in the year, Deputy Commissioner of Police, Oyo State, Gbolahan Oyedemi, tragically took his own life in his hometown of Ogbomoso.
Oyedemi had an illustrious career and seemed to be in control of his life. However, beneath the surface of professional success and public accolades, he likely faced personal battles that no one else saw or knew about.
His death sent shockwaves across the country, leaving many wondering how someone so successful could succumb to such despair.
Across Nigeria, the stories are strikingly similar yet deeply personal. A student overwhelmed by academic pressures, a young woman bullied by her peers, a father buckling under the weight of financial burdens; these are the faces behind the grim statistics.
According to the World Health Organization (WHO), Nigeria has one of the highest suicide rates in Africa, with young people making up a significant portion.
In Lagos alone, the police have thwarted multiple suicide attempts in recent months. In one particularly memorable case, a visually impaired man named Ewenla Adetomiwa, attempted to jump into the lagoon from the Third Mainland Bridge.
Fortunately, a passerby intervened and alerted the authorities just in time. In a heartbreaking confession, Adetomiwa revealed that he had planned his death because he believed that the government would take care of his children afterward.
Days later, an 18-year-old boy was also saved from jumping off the same bridge, further underscoring the increasing desperation felt by many Nigerians.
Financial desperation and societal pressure
For many, financial hardship plays a central role in the decision to end their lives. A popular Nigerian comedienne, Anita Asuoha, better known as Real Warri Pikin, opened up about her own near-suicide experience in 2018 after amassing a N22 million debt.In a candid Instagram post, she shared how the overwhelming pressure of debt and societal expectations nearly drove her to take her own life.
“Life was just hitting me from all sides. I felt like the only way out was to end the pain. Luckily, a family member intervened just in time to save me.” she explained
Another heartbreaking case occurred in Ikorodu, Lagos, where a 32-year-old banker, Amarachi Ugochukwu, ended her life by ingesting insecticide in her workplace restroom.
In her suicide note, she expressed her struggles with the increasing economic hardship and her perceived failure in life.
“Nothing is working in my life. My figures are low. My brain is clogged up. The economy is getting harder,” she wrote.
Amarachi’s death reflects the immense pressure faced by many professionals, particularly in target-driven industries such as banking, where failure to meet quotas can lead to devastating mental health consequences.
The Stigma Surrounding Mental Health
The stigma surrounding mental health in Nigeria further exacerbates the problem. Many Nigerians still view mental health issues as a sign of weakness or something to be ashamed of, preventing those in need from seeking help. This societal perception is dangerous, as it leaves many struggling in silence until their despair becomes unbearable.
One such case was that of Nick Imudia, former CEO of Konga, a leading Nigerian e-commerce platform. Imudia, who was seen as a successful business leader, ended his life after facing a series of personal challenges.
His mental health struggles went unnoticed by those around him until he tragically ended his life by jumping from his apartment in Lekki, Lagos. Before taking the fatal leap, he made several phone calls; one to his brother, instructing him on how to distribute his wealth, and another to his young daughter, assuring her that he would always be there for her.
Imudia’s death is a painful reminder that wealth and success do not shield individuals from mental health issues.
Desperation among the elderly
The elderly, too, are not spared from this crisis. In one tragic case, 80-year-old Isiyaka Ayinde was found hanging in his kitchen in Araromi, Imota, Lagos.
While the reasons behind his decision are unclear, his death underscores the desperation felt by many elderly Nigerians, who often find themselves without the necessary social or financial support as they age.
Solutions for a growing crisis
Nigeria must have an open national conversation about mental health. The stigma surrounding mental illness prevents many individuals from seeking help, and addressing this requires collaboration between government bodies, healthcare professionals, and mental health experts.
Dr. Maymunah Yusuf Kadiri, a foremost Nigerian consultant neuropsychiatrist, stated that, “The stigma around mental health is one of the most significant barriers to getting help. Education is critical to breaking down the misconceptions surrounding mental illness.”
Public awareness campaigns led by mental health professionals and advocacy groups could play a vital role in educating the populace about mental health issues and debunking myths surrounding them.
Additionally, the mental health infrastructure in Nigeria is inadequate, particularly in rural areas, where access to healthcare is already limited. Professor Olayinka Omigbodun, a prominent Nigerian psychiatrist and pioneer in child and adolescent mental health, stresses that “Mental health services must be accessible to everyone, regardless of location. Integrating mental health into primary healthcare can help close this gap.”
She also highlights the need for capacity building, saying, “Nigeria requires more trained mental health professionals to meet the growing demand.”
Dr. Raphael Ogbolu, a consultant psychiatrist at the Lagos University Teaching Hospital and mental health advocate, also notes that “Addressing Nigeria’s mental health crisis must include creating policies that strengthen community-based mental health care, reducing the pressure on limited tertiary facilities.”
By leveraging the expertise of mental health professionals and integrating services into the primary healthcare system, Nigeria can create sustainable solutions to this pressing issue.
Importance of support systems in Nigeria
Support systems are crucial in addressing the suicide epidemic. A consultant psychiatrist and former president of the Association of Psychiatrists in Nigeria (APN), Dr. Taiwo Sheikh said: “The lack of strong mental health support networks often contributes to the rise in suicide cases.”
Dr. Sheikh explained that in Nigeria, where mental health awareness is still developing, families, friends, and communities must be educated to recognise the warning signs of depression and suicidal ideation.
He points out that early detection and intervention are critical. For instance, asking someone how they are feeling and being open to difficult conversations can prevent feelings of isolation that often lead to suicidal thoughts.
A consultant psychiatrist, Dr. Grace Ijarogbe emphasises the need for more mental health resources in everyday settings. Schools, workplaces, and religious organisations are central to Nigerian society, and they have the potential to offer much-needed support.
She further advocates for placing trained counselors in these institutions and establishing helplines for those in distress.
“Many Nigerians are hesitant to seek formal mental health care due to stigma. However, if we integrate mental health support into places where people already feel comfortable, like schools or churches, we can reduce barriers to accessing help,” she says.
Addressing the root causes of economic despair is equally important. An economist and former chairman of Nigeria’s Presidential Economic Advisory Council, Dr. Doyin Salami, highlights how economic hardship such as unemployment and financial instability can exacerbate mental health issues.
According to the National Bureau of Statistics (NBS), unemployment rates in Nigeria have reached record highs, which intensify feelings of hopelessness among many young people.
The path forward
As the suicide epidemic continues to rise, it is essential for Nigeria to recognise that mental health struggles are real, and solutions are within reach. By fostering a culture of open dialogue, expanding access to mental health services, and addressing the economic challenges many Nigerians face, the country can begin to turn the tide on this silent but deadly epidemic.
Real Warri Pikin, who survived her own brush with death, reminds us that life is a series of seasons, and no matter how difficult things may seem, the storm will eventually pass. “Suicide is a permanent decision to a temporary problem,” she says.
Tunde Odulaja is the Lapo Ekun-elect of Ijebu Ode. The traditional title was bestowed on him by the Awujale and paramount ruler, Oba Sikiru Adetona. The chief spoke with reporters on his vision of community development and why Ijebu leading lights should continue to cooperate with the traditional institution for the advancement of Ijebuland. EMMANUEL OLADESU reports.
HOW do you feel being chosen as the Lapo Ekun and could you take us through the process of your selection or election?
I feel so elated that Kabiyesi Alayeluwa, the Awujale of Ijebuland, Oba (Dr) Sikiru Adetona, Ogbagba ll, has recognised me as the next Lapo Ekun of Ijebu Ode. It’s a title exclusively reserved for indigenes of Ijasi. I thank God that I have been chosen to represent my people, the good people of Ijasi, Ijebu Ode.
Could you give us a brief educational and family background?
I was born in the United Kingdom in 1966 to Mr Olaniran Adeyemi Odulaja and Mrs Modupe Arinola Odulaja, nee Temowo of Oke Agbo Ijebu Igbo, Ogun State. I started my education in Abeokuta, Ogun State at the St Benadettes Private School, Abeokuta in 1970 and had to be transferred to Estate Nursery School in Ilupeju, Lagos. After the demise of my mother in 1972, I attended Odogbolu Grammar School, Odogbolu, the Federal School of Arts and Science, Sokoto for A’ Levels and Leeds University, United Kingdom. My grandfather was the Ogbeni Emmanuel Adesola Odulaja, the Akowe Elebede of Ijasi Quarters, Ijebu Ode, a foremost administrative officer of the then colonial government. My father, Olaniran was the last child.
What’s your vision for your community, and how do you plan to achieve it?
My vision for Ijasi community and Ijebu Ode is to see Ijebus being vibrant in their commercial ventures, to see more Ijebu men and women educate their children, including the girl child, and ensure that farming should again be our focus, while artisanship and skills acquisition should be our focus for the younger generation. I want to see a more vibrant Ijebu Ode, where prosperity, development and progress will be our new song. We would continue to thrive as a community.
How do you intend to uphold and promote the traditions and culture of your people?
Tradition without history does not hold water; we need to first document a lot of our traditional values. We are fast losing grip of our traditions. Under the leadership of our revered Awujale of Ijebuland, Kabiyesi Oba (Dr) Sikiru Kayode Adetona, CFR, GCON, a museum has been created to curate some of these traditional values and history, but we need to be fast about this, as time waits for no one. In terms of culture, the Ijebus are always on point, we are proud of our dressing culture, our food culture, our working culture, our administrative culture and ‘isese.’ We the Ijebus are secular by nature; we have Muslims, Christians and traditionalists and we all co-habit in peace. We would continue to strive for peaceful co-existence amongst our people to bring meaningful development to our people.
What are the challenges facing your people and how do you plan to address them?
Like every Nigerian, our people are not exempted, there is hunger in the land and a lot of impoverishment, but what we would do differently is to encourage our people to work harder to bring back prosperity to the land; a working population is a happy community. The advocacy will be on hardwork and prosperity. We would also encourage individuals; teach our sons and daughters, by way of CSR, how to fish. We will take them back to the basics through orientation, hardwork and prosperity.
Do you have any plan to engage other traditional rulers and the government in other to benefit your people?
There is an existing platform to engage other traditional leaders. The structure is so much intact that it’s an envy of the traditional councils of other areas. We will continue to foster commendable relationships, contribute one’s ideas on development and go extra mile to ensure that the decisions we make are impacted on our people and their socio-economic status.
We’ll like to know your philosophy on leadership and how you intend to lead your people?
A good leader is a good listener; a good leader must have a good vision to inspire others to follow. A good leader must be honest, with a strong sense of moral responsibility; a good leader must communicate effectively and he or she must have the ability to articulate ideas clearly and foster open dialogues. Also, a good leader must be inspirational, humble, resilient, accountable and decisive. All of these are what I’m bringing to the table to foster peace and development of my people and to ensure that their voices are heard as a people.
What message would you like to send to the people as you prepare for your installation as Lapo Ekun?
My message is that of hope as this prestigious title of Lapo Ekun is bestowed on me. Our culture and heritage is a rich one and this fills me with a profound responsibility to uphold the tradition and values that define us as Ijebus. I am so committed to working tirelessly for the betterment of Ijebu Ode as a whole. This title is a reminder of the enduring legacy of our ancestors and a call to contribute meaningfully for the betterment of our people. I pledge to honour the trust with humility, dedication and unwavering loyalty to the Ijebu Kingdom. Together, we shall build a community that thrives in harmony, strength and prosperity.
How can the people support your role as the new Lapo Ekun?
As a son of Ijasi and as their Lapo Ekun, the support required will be on cultural preservation, community involvement, unity and collaboration, respect for tradition, loyalty and trust. I will also ensure active participation and willingness to contribute to the shared vision, respect for authority, respect for the stool of the Awujale and the traditional leadership structure, and a constructive feedback on shared ideas for continuous improvement and problem solving. We would all strive to work as a unifying force, promote prosperity, tradition and progress of our people at Ijasi and Ijebu Ode as a whole.
How well do you enjoy the support of the Awujale, Olisa, Egbo and other key leaders of the Traditional Council?
The Awujale is my father and I am loyal to him 100 percent. I respect traditional protocols, I participate in ceremonies, I maintain an open communication with Kabiyesi and all other chiefs, I show appreciation and gratitude for all their gestures. We also collaborate on initiatives; I am the Secretary General of the Ijebu Renaissance Group and the protem Secretary of Ijebu Development Agenda as my way of giving back and appreciating my community.
It was celebration unending this year, as the Olowo of Owo, Oba Gbadegeshin Ajibade Ogunoye III, yet again led his people in celebration of the annual Igogo festival. Taiwo Abiodun reports that this year’s celebration also witnessed the unveiling of the Oronshen statue.
Fear had gripped the whole of Owo Kingdom in Ondo State, especially the chiefs and Owo indigenes in Diaspora. This was due to the assumption that the annual Igogo festival, Owo’s Festival of Love, would not be holding this year. This was because His Royal Majesty, the Ojomo Oluda of Ijebu- Owo, Oba Kofoworola Oladoyinbo Aruliwo III had gone to court to restrain the Olowo of Owo, His Imperial Majesty, Oba Gbadegeshin Ajibade Ogunoye III from leading the annual procession to Ijebu-Owo market to perform the 500-year-old ritual. Fortune, however, smiled on the kingdom, when the court turned down the Ojomo Oluda’s prayers and asked the Olowo and his Chiefs to proceed with the festival unrestricted.
The court’s decision sent wild jubilation across Owo and among its indigenes in Diaspora.
Before the disagreement that led to the court case, the two royal fathers, who are historical blood brothers, had celebrated the festival of love together and had good relationship.
In the words of the Olowo, “The Ojomo went to court to obtain an injunction that Ijebu is never a part of Owo and has no relationship with Igogo festival, and that Ijebu celebrates only Ogun festival. But the court ruled that they cannot restrain me and that this Igogo festival has been on, even before the creation of Ondo State and that Ijebu market is a public place.”
That said, this year’s festival attracted more visitors and tourists than envisaged. The festival’ s chief celebrant, Olowo Ogunoye III, was dressed in a rare expensive costume and specially-made beads called Sesekiakon. Additionally, he was armed with a special sword (Udamaloore ), attached to his immaculate white skirt meant exclusively for a respected and powerful king of his status .
Naturally, his neck and wrists were bedecked with assorted yet unique coral beads, which are symbols of honour, royalty, authority while three Urere Okin (Peacock feathers ) were tucked in his plaited hair. In his hand was a shining gold metal gong, which he clanked at intervals, as the entourage sang along. For those who do not look close enough, the royal father could be mistaken for a female in his immaculate whirling skirt, as he pranced around like a skilled dancer.
The monarch indeed epitomised the rich culture, wealth cum beauty and glamour of the ancient kingdom. His chiefs and subjects were ecstatic, as they chanted panegyrics and showered prayers on him amidst thunderous shouts of ‘Ologho Baba oooo Waaarehinodi ( Olowo our father , You will conquer your enemies ).
The monarch along with his retinue of chiefs, kinsmen and well-wishers danced in a procession from his palace to Ijebu- Market to perform the usual rites and prayers for the progress and peaceful co -existence of the town.
History of the festival
According to the Monarch , the celebration took roots over 500 years ago, when the first Olowo Rerengenjen married a strange woman, Oronshen, whom he had met when he went on a hunting expedition. The Monarch had married her because of her beauty. However, Oronshen, before consenting, read out her ‘dos and don’ts’ to the king, which included that ‘firewood should never be thrown before her, okra must not be prepared in her presence and water must not be splashed before her very eyes;’ all of which the king agreed to, including keeping her secrets. Aside these, Oronshen excreted expensive coral beads, which made the town become prosperous in wealth. However, the other wives of the king became jealous of her and devised means to uncovering her secrets. So they got the monarch drunk and craftily made him reveal Oronshen’s secret taboos . Then one day when the king went out, the other wives broke the taboos, throwing firewood, splashing water and grinding okra in her presence.
This infuriated the woman and she hurriedly ran out of the palace.
When the King returned and discovered what happened, he was angry with his wives; he then called the palace guards ( Ayoyo) who went after the woman. As they went searching, they came to a place where they found her fallen headgear, and through it, traced her to a bush now called UgbóLaja ( Ulaja forest).The king begged her to return, but Oronshen’s voice was heard saying she could not come back, although she vowed to perpetually be of assistance to the town and ensure its progress, on the condition that the king celebrates her every year.
Oba Ogunoye explained that this is why the festival is known as a celebration of Love. To herald the festival, announcements are usually made – leather drums must not be beaten, caps must not be worn by men, and there must be no shooting of guns.
The name Igogo, derives from the use of iron metal in place of drums.
Oronshen statue
As a way of further entrenching the festival and story behind it, the monarch this year, unveiled the Oroshen statue in the town.
Oba Ogunoye said: “The idea came to my mind that we should take practical action on our cultural/tradition physically, not just through stories, to internalise it. The statue shows the beauty of the famed wife of the Olowo as history describes her. “
Biodun Omolayo (Wahab) the Chief Creative Officer at Omolayo Gallery, Lagos and a well known international artist, described the statue thus: “The elegance, beauty and regality are well captured in the sculpture. Aside from being a queen and a deity, she is the symbolism of love, and the total beauty of the Owo woman.”
According to Omolayo, the statue is comparable to others of international repute such as that of Queen Elizabeth III by the late Ben Enwonwu , Queen Amina by Ben Ekanem at the National Arts Theatre (now Wole Soyinka Centre); bringing to life the nature and character of Queen Oronshen, whose story has been told since time immemorial.
According to the Olunaun of Unaun, Prince Olanrewaju Abegunde, himself a historian, this year’s Igogo festival will go down as the best in recent memory. “The Igogo festival showcases virgins who wear beads. In the days of yore, the virgins left their upper chest bare and wore only beads as underwear; but today we have changed everything, as they now wear beads on top of their dresses as an indication that they’re still virgins.”
He also emphasised that: “We don’t use human being as sacrifice anymore like in the days of yore ; we use animals, of which the chief Priest of Igogo festival, Wande Ajana is in charge. Prayers are offered to the community and people for peace, love and progress.”
Tourism booster
During this period, Owo Cultural Ambassador, Tunde Onibode, said businesses boom in the town while assorted beads, souvenirs, arts and crafts sell briskly. There are also other side attractions such as traditional wrestling, Oronshen Beauty Contest, Ayo game, football match among others. Patricia Adedolapo Aragun Ogunoye emerged as this year’s Miss Oronshen.
Speaking on the tourism benefits, Onibode said: “Over 30 Owo indigenes in diaspora came home to celebrate with the Olowo of Owo, while the town also received visitors from all over Nigeria.”
President of World Council of Owo Associations (WOCOA), USA, Bayo Ogunmolawa, who travelled all the way to Nigeria from St. Louis , Missouri , USA, to attend the festival said: “Over 100 Owo indigenes living abroad were present. After 40 years of absence, I witnessed the Igogo Festival and I couldn’t believe what I have missed all these years. As indigenes in diaspora, we will try our best to bring in foreigners and turn Owo into a globally renowned tourist town.”
Igogo’s satiric innuendos
Chief Sunday Olamiju Olawoye (the Ajewole Ogwamaiye of Owo kingdom) who resides in Lagos but travels to Owo every year to be part of the festival, said: “This is my 30th year of celebrating Igogo Festival . We sing abusive, folkloric and innuendo music laced with proverbs and morals. For example, we would sing and mention names of those who stole tubers of yam or who snatched other people’s wives or husbands or who did certain wrong things during the year. Many who come for the festival actually come to listen to Igogo songs to know those targeted by the songs. All manners of songs are rendered while we would be hitting the ground with sticks, which replace the drums. But the music will not go beyond the festival period. We also kill cows and cook food for everybody to eat and entertain visitors. In fact, we exchange gift items. It is a period of expressing love to friends and family members.”
Messrs. Ahmed Murtala and Mathew Obajuluwa who is Oluode (leader of hunters) of Ijebu-Owo who both witnessed the festival, appealed to the two royal fathers (Ojomo and Olowo) to sheath their swords and cooperate in other to move the town forward.
