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Tag: rulers

  • Driver steals flag, books, rulers, registers

    A 47-year-old driver, Ugochukwu Obuji, who allegedly stole a Nigerian flag, copies of school curriculum and other items, yesterday appeared before an Ikeja Magistrates’ Court.

    Obuji, who lives at Orile Iganmu, Lagos, is facing a one-count charge of stealing.

    He pleaded not guilty.

    Prosecuting Inspector Edet Akadu alleged that the accused stole tags, rulers, registers, books and other school items worth N1.28 million.

    He said the accused committed the theft last November 19 at the Young Shall Grow Transport Company premises, Ijora-Badia, Lagos.

    Akadu alleged that the accused also stole Christmas caps and banners from Mr. Bolarinwa Jibola.

    Read also: We will create better environment for artisans, says Akeredolu

    “Obuji was asked to deliver the items at the park from where it would be sent to the owner in Jos, but he diverted the items to an unknown destination,” he alleged.

    Magistrate K.O. Ogundare granted Obuji N200, 000 bail with two sureties in the like sum.

    He said the sureties should be employed and show evidence of tax payment to the Lagos State Government.

    Ogundare adjourned till January 24.

     

  • IGP seeks traditional rulers, stakeholders collaboration to fight crime

    The Inspector General of Police, Alhaji Ibrahim Idris, has called on traditional rulers and community leaders to collaborate with the Police to fight crime in the country.

    The police boss made the call during a meeting with traditional rulers, religious leaders and other stakeholders in Jalingo the Taraba state capital yesterday.

    He said crime rate had reduced in the state, but called on traditional rulers and others to partner with the police to rid the state of crime.

    He emphasised the role of traditional institutions in complementing the efforts of security operatives in crime control.

    He said     the visit was to sensitise the people to the need for unity and peaceful coexistence and also educate them on the importance of community policing.

    The police chief attributed the modest achievements of the force in crime fighting to the support of traditional rulers and called for more cooperation to record more successes.

    Idris added that he had directed the deployment of additional mobile units to the state to checkmate crime effectively.

    He said there was need for community partnership, to enable police to locate all the hideouts of hoodlums.

    “We will always protect our source of information and we promise to act in accordance with the rule of engagement; so I call on all stakeholders to see us as partners in progress,” he said.

    The Chairman, Council of Traditional rulers, Aku-Uka Wukari, Dr Shekarau Masa’ibi, praised the Inspector-General of Police over tough measures adopted to tackle crime in the country.

    “The emergence of Idris as IGP has brought renewed vigour to the fight against crime. Officers and men of the Nigeria Police Force are now more committed to ensuring a crime-free Nigeria,” he said

    He appealed to the police to do everything possible to curb the menace of crime and criminality

    The monarch also advised Nigerians to support the force with information to ease the war against violence.

     

  • Don’t sign LCDAs bill into law, Oke-Ona Egba rulers warn Amosun

    Don’t sign LCDAs bill into law, Oke-Ona Egba rulers warn Amosun

    Oke-Ona Egba people in Ogun State have warned Governor Ibikunle Amosun against signing the Local Government Creation and Transitional provisions Amendments Law, which was passed into law by the House of Assembly.

    Last Thursday, the 26-member Assembly passed the bill and forwarded same to Amosun the following day for his assent.

    The bill seeks legal backing for the creation of 37 Local Council Development Areas (LCDAs) in addition to the 20 local governments.

    But yesterday, the Oke-Ona Egba people urged Amosun not to sign the document because it would unjustly detach them from their “historical and cultural root” and lump them together with Remo people in Remoland.

    Addressing reporters at the palace of the Osile of Oke-Ona Egba, Abeokuta, the state capital,  the Oluwo of Oke-Ona Egba, High Chief Abayomi Jiboku, said they will, within the ambit of the law, resist any attempt to rob them of their “cradle”.

    Jiboku, who spoke in the company of 12 other chiefs, including the Otu Iyalode of Ago -Okoland, Mrs. Olayinka Folarin, advised the governor not to tamper with the sovereignty of the people or do things that could lead to inter-tribal frictions.

    Jiboku said: “The House of Assembly passed the bill into law on May 5.

    “The amended edict is on the governor’s table for his assent. It was taken to the governor’s office by the Deputy Speaker, Kunle Oluomo.

    “You would also have known that the only amendment was the return of Orile Oko to Remo North Local Government.

    “I want to state categorically that we, the people of Oko in Egba land both in Abeokuta, Orile Oko and in diaspora, absolutely reject with all our blood, the return of our homestead, Orile Oko, to Remo North Local Government.

    “We are Egba. We belong to Obafemi /Owode Local Government in Egba land.”

    The Egba chief said he suspects that the government is “under pressure from some quarters”.

    He said his people had earlier voted “yes” to remain with their kinsmen in Egba when the Olusegun Osoba government conducted a referendum in 2002.

    The proprietor of Taidob College, Abeokuta, wondered why the Amosun government and the Assembly will  seek to alter a referendum that had been decided and signed into law in August 2002.

    “By the result of the referendum, no government has the power to obliterate the sovereignty of the people of Orile Oko.

    “That referendum is their sovereignty. It is unalterable. It is immutable. It is undeniable.

    “Governor Ibikunle Amosun must uphold the inalienable right the people of Orile Oko to be merged with Obafemi/Owode Local Government,” he said.

  • Traditional rulers as Jonathan’s salesmen

    I was quite appalled to recently read in the media the astonishing news that President Goodluck Jonathan, in his desperate bid for re-election in the last Saturday’s presidential election, recruited eleven teams of traditional rulers to woo the support of their colleagues across the country for his re-election campaign. Neither the presidency nor those traditional rulers mentioned has denied the report. Yet, the traditional rulers utilised for this purpose are communal leaders of no mean stature. Many of them are men of long standing good reputation that are unfortunately risking their hard earned reputations on a risky venture that may ultimately prove worthless.

    Some of those allegedly spearheading the president’s cause in this regard include His Royal Majesty, Major General Felix Mujakperuo (Rtd), Orodje of Okpe; Oba S.O. Oyediran, Onipetu of Ijeru; HRM Kevin Aliyu Danesi, Aidonogie of South Ibie, Oba Kehinde Olugbenle, Olu of Ilaro; His Eminence, Edidem Ekpo Okon Abasi, Obong of Calabar, King Alfred Diete- Spiff; King Dr, Edmund M. Daukaru, Mingi XII of Nimbe; Emmanuel E. Sideso, Ovie of Uvwie; Eze C.I. Ilomuanya, Obi of Obinugwu; King Dandeson Douglas Jaja-Jeki, Amanyanabo of Opobo; Alhaji A.S. Momoh, Olukare of Ikare; Barrister Malla Sasime, Ebenibe Igwe and Oba Ayodele Adetunji Ajayi, Arinjale of Ise. Most of these names are unquestionably illustrious and accomplished Nigerians who had made their marks in diverse spheres of life before electing to preside over the traditional heritage and affairs of their people.

    This is, of course, only a partial list of the prominent traditional rulers reportedly engaged to carry the transformation gospel across the country to their various royal colleagues. Of course, traditional rulers are human beings even if they have blue blood running through their veins. They will, therefore, naturally have their political preferences. However, wisdom dictates that such preferences be kept subtle and private. This is because the traditional ruler is expected to be father of all. He represents an institution that transcends partisan, religious and other sectional divisions. The greater the distance between the traditional ruler and the partisan political fray, the muddy terrain of politics, the greater will be the confidence and support enjoyed by the traditional ruler among a broad cross-section of his people or subjects if you like.

    Should traditional rulers agree to be the points- men of any politician? This writer does not think so. Such a role can only diminish the traditional ruler and erode the royal mystique that is the unique hallmark of the traditional institution.

    However, we can only assume that traditional rulers who agree to lobby their colleagues to support President Jonathan’s re-election are already committed to the president’s cause. They are, therefore, presumably acting out of conviction and not for any selfish motives. But that is exactly where the problem lies. The media has been replete with stories of the Jonathan presidential campaign doling out astounding sums of money in dollars to various individuals and groups particularly during the period in which the elections were, ab initio, shifted forward by six weeks at the instance of the country’s security chiefs. Jonathan’s campaign team has not emphatically and credibly denied these reports. This raises serious questions as regards the moral integrity of the affected traditional rulers. Indeed, as a result of the widespread reports of ‘dollar rain’ on traditional rulers and other influential individuals and groups by the Jonathan campaign team, anybody, including traditional rulers, who seek to advocate support for his re-election risks being seen as only working to justify the largesse he or she has collected.

    The problem then is that the traditional rulers currently engaged to sell Jonathan’s candidacy to their colleagues nationwide may have serious difficulty convincing sceptical Nigerians that they are doing this only as an honest patriotic gesture. Their credibility and integrity are, therefore, at stake even if they are performing their role gratis. It is my view that the President has enough men and women in his party from across the country that can be his sales persons. They are in a better position to sell the merits of his candidacy beyond narrow circles of traditional rulers or religious clerics to the general populace that will constitute the bulk of the voting electorate. These aides of the President include his array of Ministers, Special Advisers, Senior Special Assistants in government and the countless others who are not formally in government but have benefitted from patronage, which they should now be willing to invest in the re-election of their benefactor.

    This writer agrees completely with the assertion by the Awujale of Ijebuland, Oba Sikiru Adetona, that while traditional rulers can give any aspiring politician who visits them royal blessings, it is improper for them to campaign for the election of any candidate. Indeed, the Awujale ranks among the class of honourable, courageous and credible traditional rulers who have never hesitated to stand for the good and best interest of their people against all odds. We will recall that even under military dictatorship, the Awujale refused to hobnob with the military dictators of the day.

    It is difficult to decipher the merit of the Jonathan administration trying to reach the people through the medium of traditional rulers. There is hardly any traditional ruler that can convince his people to vote for an administration that has had little or no impact on the daily condition of their lives. This is particularly so in the Southwest where the Yoruba have cultivated a high degree of political consciousness, sophistication and discernment. The task of the traditional rulers spearheading Jonathan’s cause is made more onerous by the perception, rightly or wrongly, that the Jonathan campaign has been spending money as if the commodity is going out of fashion.

    These traditional rulers will have to convince their people that the Jonathan administration has performed and that the lot of their people is better today than it was before the advent of the Jonathan presidency. Any traditional ruler who canvasses this view is obviously out of touch with the existential living realities of his people. It is a gross error of judgment on the part of the Jonathan administration to believe that catering for traditional rulers, who will then convince their people to vote for his re-election, can substitute for pursuing the welfare of the people in fulfilment of its electoral social contract with the people. In this day and age no traditional ruler, not even in the most illiterate society, can simply order his people to vote for a party or candidate and expect them to comply unthinkingly.

    This writer urges all traditional rulers to leave politics to the politicians. They should bless all those who come to seek their royal blessings but leave the politicians to go and woo the electorate directly by showcasing their performance in office. A traditional ruler who openly canvasses support for a politician who eventually loses the election would have lost a substantial degree of prestige, respect and public confidence among his people. The moral authority that is the bedrock of the traditional institution would have been badly eroded. The traditional rulers should remain as fathers to all irrespective of the political camps they belong to. As for the Jonathan presidency, it should have sufficient substantial achievements to show for its four years in power. This is what it should be show casing to win electoral support rather than drawing clerics and traditional rulers into the murky terrain of politics. It is unfortunate that the Jonathan administration is likely to go down in history as one that has done the greatest damage to the integrity and efficacy of formal and informal institutions just because of its desperation to remain in power at all costs.

    • Olumide Dahunsi is a Lagos based public affairs analyst

     

  • Traditional rulers sued over land dispute

    An Ogun State High Court, sitting in Shagamu, has adjourned till January 12, next year, the trial of two traditional rulers in Mowe, Ogun State over a disputed land in Alahun, Shagamu.

    The court, presided by Justice E.A. Osinuga, ordered the defendants, the Baale of Mowe, Chief Babatunde Ojelade and his counterpart at Imedu-Nla, Chief Jimoh Adebayo and other parties, “the named and the un-named”, to maintain the status quo pending the hearing and determination of the substantive suit filed against them by the claimant,.

    In an application filed before the court by his counsel, Yemi Omodele, the claimant, Chief Olorunjuwonlo Bankole Otasanya and the traditional ruler of the disputed land, sought  injunctive reliefs against the defendants.

    He asked the court for an order of perpetual injunction restraining the defendants from trespassing on the  disputed land.

    He asked for an order of the court to declare that the defendants, their servants, agents and/or privies do not have any portion of the land covered by survey plan no. AP1245 dated 12/08/1985, the land being at Alahun Village Sagamu Local Government Area (LGA).

    He averred that the defendants have caused a lot of confusion in Mowe and its environs by turning to land speculators.

    He alleged that the defendants facilitated his being charged to the Magistrates’ Court in Sagamu on a frivolous charge that their family, Otasanya Bankole, as the owner of the land in dispute from time immemorial,

    He claimed that the defendants were chased from Abeokuta and came to his community to disturb him.

    The defendants, in their statement of defence, claimed to be agents of the Redeemed Christian Church of God (RCCG).

    They averred that the church has bought the land in dispute from the claimant and his family.

    According to them, the RCCG paid money to the claimant in respect of the land.

    They said, in view of this, the claimant do not have land in the place, having sold same to the church and that they have the authority and consent of the RCCG to enter the land.

    In his reply to the defendants’ statement of defence, the claimant alleged that the traditional rulers  have turned their stools to land speculating avenue and do not respect their offices .

    He alleged that they have been duping people, who wanted to buy land in the area.

    The claimant also maintained that the defendants do not have any land in the disputed area and do not have any authority/ or consent from the RCCG to send him away from his father’s land.

    He stated that he was deceived to sign an undated MoU, which was attached to the defendants’ counter affidavit and their statement of defence.

    The RCCG, he stated, did not sign the document, but that the defendants brought it to him to cajole him, claiming that he collected money from the church.

  • Rulers move to save Enugu deputy governor

    Rulers move to save Enugu deputy governor

    •Onyebuchi gets notice 

    Traditional rulers in Nkanu land yesterday attempted to save Enugu State Deputy Governor Sunday Onyebuchi from being impeached.

    The monarchs visited the Government House, Enugu where they met Governor Sullivan Chime.

    A source said they interceded on behalf of the embattled deputy governor, begging the governor to intervene.

    The source said the royal fathers told the governor that their son had shown remorse and assured him that he would not disobey his directives again.

    Chime, however, reportedly told the monarchs that he wished he could intervene in the matter.

    He said it was beyond his power, as the matter was a legislative issue, saying: “The executive does not interfere in the functions of the legislature.”

    The deputy governor was served the notice of impeachment yesterday.

    The Assembly on Tuesday began an impeachment process against Onyebuchi, alleging gross misconduct.

    Moving a motion for the notice, the Leader, S.K.E. Udeh Okoye, representing Awgu North, said they were exercising the power vested by Section 188(1)–(9) of the 1999 Constitution.

    Allegations of abuse of office and disobedience to the lawful directives of the governor were brought against the deputy governor.

  • Obi: Place of traditional rulers in our democracy

    Obi: Place of traditional rulers in our democracy

    The way some governors sometimes infringe on the fundamental rights of the people they took oath to govern has become a source of concern.

    It goes without saying that a governor, nay any political office holder, is not a task-master with the citizenry as slaves, or servants. In point of fact, it is the governor who is the servant, the person chosen by the people through the instrument and machinery of the ballot box to work for them and to be at the helm of affairs to take charge of and control the affairs of government and governance.

    Some governors are yet to come to terms with this reality of the servant-leader role cast upon them, as some of them are filled with sheer arrogance and even contempt and disdain for the people who elected them into office in the first place.

    This is a reprehensible conduct, to say the least. Perhaps, on account of the prolonged period of military incursion into governance in the country, a lot of people are yet to come to terms with the reality of our democracy with the constitution as the grand norm and supreme law.

    Take, for instance, a recent development in Anambra State, where Governor Peter Obi threatened to sanction some traditional rulers from the state for honouring a wedding invitation from a son of the state in Lagos. A top flight businessman, Dr. Patrick Ifeanyi Ubah, who hails from Anambra State, had reportedly extended an invitation to some traditional rulers, Presidents-General of town unions and other opinion leaders and stakeholders from the state to witness his younger sister’s wedding in Lagos.

    The business icon, as is customary in Igboland, hosted his guest in Lagos and conducted them round his office, business places and facilities in Lagos. Thereafter, he gave them customary Kola in form of money for honouring his invitation. For this, Governor Peter Obi of Anambra State became infuriated. He quickly put together a seminar during which he threatened to sanction the traditional rulers who made the trip to Lagos at the behest of Ubah. He also asked them to return the sum of three thousand dollars each, allegedly given to them by Ubah.

    He also upbraided the traditional rulers for daring to travel out of the state without approval from him or his Special Adviser on Chieftaincy Affairs.

    I am not aware of any law which makes it mandatory or compulsory for a governor to be notified before hand before a traditional ruler could travel outside the state.

    So, I consider the governor’s alleged threat or suggestion most indefensible and untenable. It shows he has a wrong notion of the place of traditional rulers in our demo racy. His reported action creates a negative and disgusting impression that traditional rulers have suddenly become servants or errand boys of governors. Governor Obi’s hypothesis is, to say the least, absolutely demeaning to the institution of traditional rulership in Igbo land. This is the first time in Igboland that a governor would demand that a traditional ruler will not leave the state unless he, as the governor, is put in the know about the trip.

    It is interesting that Obi attempted to justify his position by stating that he could not travel out of Nigeria without the knowledge of the President. Now, the two scenarios are wholly and totally different. Obi does not seek the consent of the President before traveling out of Anambra State to another State. In the same manner, a Traditional Ruler from Anambra State need not put Obi in the know that he is going to Lagos. For the avoidance of doubt, Obi did not select or appoint them as traditional rulers.

    The traditional rulers are not under Obi. They are not his appointees or aides. In fact, Obi rightly observed that they are ‘Primes Inter Pares’ among their subjects and the veritable custodians of the custom of their people. He also opined that their people look up to them for inspiration, guidance and direction. If Obi truly made these observations from his heart of hearts, why would he not have seen the futility of his directive, which is akin to an instruction from a master to his servant.

    The frivolity and mischief implicit in Obi’s reaction to the traditional ruler’s trip to Lagos came to a head when he reportedly asked the royal fathers to return the money which they received from their son, Ubah. He also promised to provide SUV vehicles to the traditional rulers very soon.

    There is no need denying the fact that this is an absolute descent from the sublime to the ridiculous. It shows the abysmal level and depth to which governance has fallen in Anambra State. It is strange that a governor should lose sleep over a social visit by the Igwes to Lagos. Obi’s reaction to the trip smacks of psychological defeatism. It paints His Excellency as a man who is unserious.

    It is a sad commentary on the way things are done in Anambra State that Obi should abandon his constitutional responsibilities to fret over frivolities.

    The SUVs reportedly promised by Mr. Obi at this time looks like a Greek gift. Of course, it should be rejected outright. It is curious that the governor wants to give the cars to the traditional rulers free of any cost at the twilight of his tenure. Why did he not give them the cars before now? Is Obi afraid of anything? Why did it take the traditional rulers’ visit to Lagos for Obi to remember the SUVs? I do not see how anybody would deny the allegation that the proposed car gift to the natural rulers has a political undertone. So, I join other right thinking Anambra indegines to urge Obi to leave the royal fathers alone.

    – Ikechukwu, wrote in from Onitsha, Anambra State

  • Need for constitutional role for traditional rulers

    Need for constitutional role for traditional rulers

    SIR: Now that the National Assembly is in the process of amending the constitution, a defined role needs to be enshrined in the new constitution for traditional rulers considering the contributions of the institution to community mobilisation, conf1ict resolution and in safe-guarding the cultural values and traditional heritage of their respective communities.

    Before the conquest of Nigeria by the British, traditional method of administration and governance is what was obtainable and practiced in most of African nations. Traditional system or method of governance was built upon the history, heritage, cultural values and religion of the people.

    During the colonial period, the colonialists saw the loyalties enjoyed by the traditional rulers among their subjects hence capitalized on it for their administration. Post independent constitutions of Nigeria gave some level of recognition to the traditional institution as representatives of their people in the House of Chiefs which later transformed to native and local authorities with executive power over issues such as community policing, immigration, prison service, Customary/Sharia Laws well as tax administration.

    The 1979 Constitutional reform which gave birth to the local government system of administration confiscated and transferred to the local government, the responsibilities performed by the traditional institutions in the post independence constitutions.

    From 1979 to date, both civil and military administrations continued to undermine the institution by using them as mere advisers and instruments of managing crises and conflicts resolutions.

    On return of democracy in 1999, the situation remained unchanged. Part one of the third schedule and Section 140 of the 1999 Constitution clearly spelt out that the traditional institutions can only play advisory roles through the Council of State.

    In Nigeria especially the North it is a popular belief that the wish of an Emir is the will of his subjects. Programmes and polices of government can be better achieved through community mobilization and active participation at the grassroots. Looking at the decentralised nature and the extraordinary pattern of ascending throne in the traditional institutions, which require no ballot or nomination congresses, the traditional institution are in better position to provide answer to some of the security challenges, social and economic problems facing our society, if protected constitutionally.

    It is important to draw the attention of our esteemed senators and members of the House of Representatives that in democratic settings people are always conscious of their rights. Without legal backing, the traditional leaders might not be able to enforce the law; therefore, defined constitutional responsibilities for traditional institutions must be included in the coming amendments process.

    • Malam Ibrahim Saddo Wusasa

    Kaduna