Opinion
Yoruba Nation agitators: ‘Omoluwabi’ triumph in Oyo invasion by ‘ọmọ àlè’
By Ehichioya Ezomon
It’s no surprise that Nigeria’s plethora of security agencies – due to their remarkable lack of capacity for intelligence gathering, and non-proactive approach to nipping potential untoward happenings in the bud – missed the planning and execution of the siege to the Government Secretariat in Ibadan, capital city of Oyo State, where so-called Yoruba Nation agitators hoisted their Flag for a proclaimed creation of “Democratic Republic of the Yoruba” on Saturday, April 13, 2024.
As one of the arrested (or surrendered) suspects – a 55-year-old lecturer at a Federal College of Education – revealed, membership of the Yoruba movement is spread across Yoruba-speaking states, noting that, “Our leaders went to all Yoruba-speaking states to serve officials letters written and we were given our copies. Then the proclamation was made and after the declaration, occupation, and notification to the world that Yoruba is an indigenous nation.”
Yet, overt and secret security operatives missed the publicised mobilisation for the agitators’ D-Day – or they never took it seriously, or were in cahoots with and sympathetic to their cause – until the storm almost blew in the faces of law-abiding citizens of Oyo State, the South-West and Nigeria at large.
Despite their “treasonable” felonious action – as pronounced by Oyo State Governor Seyi Makinde, and the state Commissioner of Police Adebola Hamzat – Nigerians should be grateful though that the armed agitators for a Yoruba Nation weren’t out for real mischief but a somewhat show of symbolism, knowing they’d be challenged eventually. Otherwise, there’d have been “wailing and gnashing of teeth,” as they wreak untold havoc before security operatives rouse themselves from inertia.
Forget the chest-beating by the governor on April 16 – when he received in his office the 46th General Officer Commanding the 2 Mechanised Division, Odogbo Barracks, Ibadan, Maj. Gen. Obinna Onubogu – that, “the Emergency Security Response was activated and it worked. The response was quick, and timely and I believe the hoodlums and miscreants met something that was beyond their imagination. Within one hour, everything was under control. And we are grateful for the timely response.”
Also, discountenance the Police bragadocio that, “the agitators turned violent and opened fire on the Police, and a detachment of Amotekun corps was present. The Police responded and were joined by Operation Burst Patrol teams and Personnel of other security agencies, who suppressed the treason and dealt with the agitators in line with Standard Operating Procedure (SOP).”
Wonders! If the agitators opened fire and the Police responded, how many people on both sides were injured or killed? None reported! lf the Police were that capable, efficient and alive to their responsibilities, why literally escort the heavily-armed “miscreants” – dressed in some sort of military camouflage – in their whirlwind journey to the Government Secretariat that houses the Governor’s Office and State House of Assembly, where they hoisted their Flag? Didn’t the Police guess they’re headed in that direction, and should’ve striven to cut them off before they got there?
And why did the Police ask the “miscreants to dispatch” (go away) until they “turned violent and opened fire” on operatives? Would the Police have allowed the agitators to go scot-free, if they’d dispersed “peacefully” from their intent to forcefully overthrow a democratically-elected government, in breach of the amended 1999 Constitution of Nigeria?
The efficiency or lack of it of Nigeria’s security architecture isn’t the theme here, but the near-universal condemnation of the agitators by the Yoruba, for bringing opprobrium to the ethnic group that’s the beacon of democracy and intellectual discourse of any issues that will reshape the structure of the Nigerian federation.
From the umbrella Yoruba socio-cultural organisation, Afenifere, to the Yoruba Council of Elders (YCE); from leading Yoruba Nation activists, Prof. Banji Akintoye of Ilana Omo Oodua Worldwide and Chief Sunday Adeyemo (alias Sunday Igboho) (who distanced themselves from the invasion), to Governor Makinde and his government; and from former Military Governor and ex-Deputy National Chairman of the PDP, Chief Olabode George and other prominent Yoruba individuals and groups, it’s wholesale repudiation of the Yoruba Nation agitators, their leaders and sponsors.
The denial of involvement by Igboho and Akintoye is germane because of their prime leadership role in and links to the struggle for Yoruba self-determination. Reacting via a Facebook Live, Igboho said: “I know nothing about it (invasion) and I don’t know those behind it… Any person that said he is agitating for Yoruba Nation and is going to attack government facilities, that person or group is on his own; I don’t know anything about it.”
Similarly, Akintoye alleged that another separatist leader (name withheld) was behind the incident in Oyo State, saying, “I have spoken to Sunday Igboho. Some people sent them (agitators) to make sure that they disrupt the Yoruba self-determination struggle. I was informed a few minutes ago that some people… have come to take over the government of Yorubaland, and that they have arrived in Ibadan. We, in this struggle, don’t act in that manner.”
Top on the series of excoriation came on April 17 from President Bola Tinubu – a Yoruba and unarguably one of the most influential pro-democracy activists of this generation – who, read the riot act to the agitators and similar cohorts that, those threatening Nigeria’s sovereignty “will have a price to pay.”
Tinubu, hosting a delegation of Afenifere at the State House, Abuja, including its leader, Pa Reuben Fasoranti, and Oba Olu Falae – on a solidarity visit aftermath of the Yoruba Nation agitators’ invasion of Oyo – said that, “I am irrevocably committed to the unity of Nigeria and constitutional democracy. Those who think they can threaten the sovereignty of Nigeria will have themselves to blame. They have a price to pay. And we are not going to relent.”
Besides the Police declaring wanted the alleged “mastermind” and a former wife of the winner of the military annulled June 12, 1993, presidential election, the late Chief Moshood Kashimawo Olawale (MKO) Abiola (GCFR) – whose family members have disowned the woman’s action in what many concerned Yoruba describe as a “coup d’etat” that should be punished under the relevant laws – the Oyo State government, by court orders, has demolished a building identified as “operational base” of the Yoruba Nation agitators, and several other buildings used as hideouts in Ibadan.
Till this moment – over one week after the brazing incident in Ibadan – no Yoruba leader or group has backed the effrontry of the agitators. There’ve been no charge by the agitators or their supporters and sympathisers that they’re put down forcefully by the federal and state governments, and security agencies.
No allegations of scores or hundreds of the agitators killed and injured, and no claims of suppression, victimisation, marginalisation and ethnic cleasing of the Yoruba race in Nigeria. No malicious reports to, and calls for intervention of external bodies, such as the Economic Community of West African States (ECOWAS), African Union (AU), Commonwealth of Nations, United Nations, and the International Criminal Court (ICC).
No calls on the United States, United Kingdom, Germany, France, Canada, Australia and Japan to exert their political, economic, diplomatic and military powers on Nigeria and back the agitators for a Yoruba Nation. Nor have there been calls on the Nigerian military to overthrow the government of President Tinubu for threatening to deal with those troubling the territorial integrity of Nigeria.
What Nigerians have heard and seen so far – and which’s worthy of emulation by other sections of the country – is the Yoruba leading by example on how individuals and groups should conduct themselves in a complex multi-ethnic, multi-cultural and multi-linguistic society as Nigeria’s for a peaceful and harmonious coexistence.
It’s apt to quote a post on X (formerly Twitter) by a social commentator and best-selling author, Mr. Reno Omokiri, @renoomokiri, on the Yoruba Nation agitators’ saga. He states that, “to understand why the Yoruba are the most influential and the wealthiest people in Nigeria, study how they (not the Federal Government) dealt with the so-called Yoruba Nation agitators, who tried to cause havoc and chaos in Ibadan last week.”
“First of all, the families of those involved publicly denounced them. In fact, one of the affected families took out an advert. That is to show you social responsibility at the family level,” Mr Omokiri says.
“Then, the society rose against them, with community members forging them out and pointing out their properties and hideouts to the authorities. That demonstrates social cohesion and a society with a secure moral fabric. Secessionists can only operate where there is local support. If there is no local support, they will evaporate.
“Next, the State Government did not wait for the Federal Government or their agencies. In less than a week, they had arrested all of those involved, demolished their properties and brought criminal charges against them. That is evidence of a responsible sub-national government.
“No prominent Yoruba came out to make excuses for these agitators, or sympathise with them. As a unit, they called them by their names – miscreants. They did not even call them Unknown Miscreants (nobody is unknown to the community, except the community wants to hide behind one finger). They named and shamed them!”
The totality of how the Yoruba rose to the occasion of the agitators’ storming of Oyo is located in “Omoluwabi” (Omoluabi) – a cultural concept that’s native to the Yoruba people. It’s used to describe a person of good character.
The omoluabi concept, according to Wikipedia, “signifies courage, hard work, humility and respect. An omoluabi is a person of honour who believes in hard work, respects the rights of others, and gives to the community in deeds and in action. Above all, an omoluwabi is a person of integrity.”
So, in the context of the episode in Ibadan – and the pre-cautionary measures put in place in other South-West states – an omoluwabi isn’t irrational and disruptive, but calculative and deliberative in choosing and applying intellect and persuasion over brawn that’s wilfully displayed by the Yoruba Nation agitators.
As a tweep notes in response to the @renoomokiri post, “People that bring shame to their families are called ‘ọmọ àlè’ (derogatorily, an illegitimate child, bastard) in Yoruba. Ordinarily, a properly brought-up Yoruba son brings honour to his family. We don’t do blame game in Yoruba land, we call a spade a spade. A Yoruba mother will give away (hand over) her own son if he breaks law.”
Another tweep says, “If other regions in the nation adopted this kinetic and proactive approach – terrorism, kidnapping, banditry, and other criminal vices will be reduced in the society. Will tribalism, ethnicity and religion sympathy allow them to think deeply?”
That’s the big question, as the government and security agencies delve into the remote and immediate causes of the Yoruba Nation agitators’ activities on April 13! As noted by Gen. Onubogu during his visit to Governor Makinde, “We are indeed in a period of security challenges… This incident is unfortunate, as it shows that despite the peace that exists in Oyo State, there are still sons and daughters of South-West Nigeria, who are bent on challenging Oyo State, the entire South-West as well as Nigeria as a whole.
“I have taken note of some of the gaps that preceded this incident and I want to assure you that under my watch, we will play our part to ensure that such a situation does not arise again. As our adversaries have made their intentions known, it will be foolhardy for us not to refocus and ensure the people of Oyo remain safe.”
Investigations into the invasion shouldn’t be farfetched, as some of the arrested agitators have given the investigators leads to follow. A female agitator said those who sponsored the invasion promised to put an end to starvation in her life, adding, “the sponsors promised me and my entire family that they would empower us and that our future would be assured. Starvation would no longer be in our lives and that cost of living would automatically come down.”
Another suspect didn’t regret his action, stressing, “We all know that nothing is working in Nigeria and things are hard for everyone except those in government. We were at the Secretariat waiting for our leader to come and address us. We believe our leader knows much about the law and so we were not afraid to join when we were called upon. Our leaders told us that all challenges Yoruba are facing shall be addressed if we achieve our aim.”
And from Ondo State, where precautionary measures were taken to forestall any similar incident, a group of “Yoruba Nation Youths,” both Home and Diaspora, has told the state government – and insisted that – “they are not terrorists but a legitimate group of youths demanding Yoruba Nation, self-determination and independence.”
In closing, Governor Makinde’s words to Gen. Onubogu resonates: “Concerning the unfortunate incident, what I can say is that we must win the war, but we must also win peace. It is a challenging period!” Absolutely challenging times for Nigerians and the entire country!
Mr Ezomon, Journalist and Media Consultant, writes from Lagos, Nigeria
By Professor Mike Ozekhome, SAN, CON, OFR, LL.D.
I have carefully read and listened to former Nigerian military president, General Ibrahim
Badamosi Babagida’s public remorse and regrets over the atrocious annulment of the June
12,1993 presidential elections. He did this 32 whopping years later. I want to very quickly say
that it takes a man with strong guts and balls and a man who has become repentant, born
again and has seen the face of God to publicly recant his earlier wrongful deeds and offer
public apology to the entire nation. This was no doubt meant to heal gapinng wounds and
balm wounded and bruised hearts.
The polls, the best, most transparent and credible elections, ever held in Nigeria till date,
were meant to end decades of military d The annulment threw Nigeria into turmoil and
widespread unreast, protests, maimings and killings. This forced Babagida to “step aside”;
the enthronenent of the Enest Shonekan’s Interim Government; and the arrest and detention
of Chief Moshood Abiola, the presumed winner who later died in Aso Villa in questionable
and suspicious circumstances. Of course, General Sani Abacha who was his second in
command later sacked Shonekan in a bloodless coup. For years, IBB prevaricated on the
annulment, claiming he did it in the best national interest. But on Thursday the 21st of
February, 2025,Babangida during the presentation of his memoirs, “A journey In Service”,
pointedly regretted in the public: “I regret June 12. I accept full responsibility for the
decisions taken and June 12 happened under my watch. Mistakes, missteps happened
in quick succession. That accident of history is most regrettable. The nation is entitled
to expect my expression of regret “. And wait for it:: he acknowledged for the first time that
Abiola won the elections fair and square, trouncing his major opponent, Alhaji Bashir Tofa.
I want to salute Babagida for having the courage and humility to own up like a man; that
everything that happened during the June 12 crisis took place under him as the head of state
and the president who was also the Commander-in-Chief of the Armed Forces of the Federal
Republic of Nigeria. I salute him for acknowledging that his government which actually
organised unarguably the freest, fairest and most credible elections in the electoral history
of Nigeria when it introduced option A4 from electoral books that were hithenlrto unknown
to Nigeria or to the world. But unfortunately, regrettably like he now admits, he again turned
around to annul the same elections in a way that was most bizarre, curious and unnatural.
To me, that he has come out to open up to doing something wrong and egregious to a
bleeding nation should be appreciated. I believe that Nigerians should forgive him because
to err is human and to forgive is divine ( Eph 4:32 ). I personally have now forgiven him
because I was also a victim of the June12 crisis. It threw up all manners of challenges to me
as a person, where in my very youthful age; in my thirties, I found myself marching on the
streets of Lagos every day- from Ikeja bus stop roundabout, to Ikorodu road; up to Tejuosho
market; from there to Ojuelegba, Surulere; to Mushin; to Shomolu and Igando, Alimosho.
Everyday, we were on the streets, protesting the mindless annulment. Some of us were killed
in process; some were lucky enough to escape abroad on self exile. But some of us- very few
indeed- refused to flee our dear country; we stayed back. We stared at the military eyeball to
eyeball. We challenge authority and spoke truth to power. We challenged impunity and
repression. I suffered several detentions across different detention centres. I virtually could
not find means of livelihood for my youthful family because I was profiled, my phones bugged
and no briefs were coming in. But I personally forgive him because it takes tons of guts to
make public confession of having erred and atone for same as he has now done.
It is confession that leads to penance and penance leads to restitution and then forgiveness.
If Babagida were to die today, I believe that he will see the face of God because he has prayed
God to forgive him; and he has prayed Nigerians to forgive him. Beyond that historic and
epochal mistake of the annulment of the June 12 election which constitutes his original sin,
let me place it on record that Babagida is one of the greatest presidents that Nigeria ever had
in terms of his ingenuity, rulership mantra; ideas for national resurgimento; ideas that
contributed greatly to nation-building. These were aside the IMF-induced loans and pills
which he introduced and which we again valiantly fought against successfully.
Babagida it was who gave birth to the Federal Capital Territory and laid the solid foundation for virtually everything you see there today. His government was peopled by intellectuals and
not by half illiterates and quacks. He recognized and used intellects. He was luminous and he built bridges of understanding, friendship and brotherhood across Nigeria. Nigerians,
please, accept IBB’s confession and forgive him his sin of annuling the June 12,1993
elections. Let the wounds heal; let the heart melt; and let the spirit of national triumphalism
prevail.
Festivals world over are the most popular forms of celebrations in human existence. Whether as religious, culture, sports, film, arts and other traditional practices, festivals are pivotal events that could involve millions of people in the case of the religion related across the globe annually or periodically. They are events that bring people together and are characterized with merriments, ceremonies, and a lot of other forms of fun and bonding.
Nigeria as a multi ethnic and diverse society with over 250 ethnic groups is enriched with various forms of festivals observed annually with those of religions most prominent with the celebrations by Muslims and Christians. Similarly, the traditional worshippers retain their own forms of festivals all depending on the tribes and the culture involved. Several among the religious and cultural festivals in Nigeria include Christmas the celebration of the birthday of Jesus Christ, the Easter that heralds lent and the resurrection of Jesus after death while Islam has Eid-el Kabir and Eid El-fitri which is breaking of Ramadan fasting. At the level of culture and tradition there other festivals that comes to mind that includes Argungu fishing festival in Kebbi state, the new yam festival predominantly among the Ibo speaking tribes, Durbar festival, Calabar Carnival, Osun festival, Ojude Oba festival, Igue festival among the Benin people of Edo state, Oro festival, Osun festival, Sango festival, Egungun festival all among the Yoruba people, New Yam festival, Eyo festival popular among the people of Lagos Island in Lagos state and so on.
Durbar Festival
The word Durbar is traced to Persian and is connected with the ceremony marking the installation of Queen Victoria as the Express of Colonial India in 1877 while the word have been pronounced and propounded as “darbar” with dar meaning door and bar meaning entry or audience in Hindi-Urdu. In Nigeria, Durbar is a treasured cultural horse riding and display festival majorly among the Hausa people of the northern Nigeria to mark the Islamic holidays of Eid-el- Fitri [end of Ramadan} and Eid-el-Adha [the feast of the lamb]. The over 400 years old practice is said to have been introduced by Sarki Muhammadu Rumfa of Kano in the late 14th century as military parade and display when horses were used in battles to defend and protect the Emirate and also the opportunity to pay homage and demonstrate loyalty to the emir. It is also part of demonstration to showcase the readiness of the palace troops for battles and to also celebrate important political events. Available information has it that the first major Durbar in the country took place on the 1st of January, 1900 as part of the celebration to mark the transition of the Royal Niger Company to an imperial Protectorate.
Also known as horse ride festival it is worthy of note that horses and to some extent camels played prominent roles in the growth and developments of the today prominent Nigeria cities like Kano, Katsina, Zaria, Sokoto and Bida. In the 14th century before the sojourn of Christopher Columbus, aside being used during conquest and in battlefields under the command of the Madawaki who leads cavalry of horsemen with their horses loaded with various weapons, horses were used mostly for commercial activities particularly the trans Sahara trade expansion with items like salt, gold and farm produces.
Ceremonies
The activities and ceremonies involves “Hawan sallah” in Hausa language {meaning Mount of Eid} which in essence connotes the mounting of horse during the Eid or sallah celebration. The ceremonies begin with prayers at Eid grounds followed with parade of the Emir and his entourage on horses followed with drummers and trumpeters with the movement ending at the Emir’s palace. The parade includes hundreds of beautifully decorated horses with nobles in their best clothes followed by musicians and magicians all in a long procession in distinctive turbans {Rawani} clearly indicating their nobility and social status through streets to pay homage to the Emir. Other special attractions particularly in Kano Durbar which is acclaimed to possess the biggest parade of colouful horses in the world, include the display by the “hyena man” who carries out street performance with trained animals like hyenas and baboons which create a lot of excitements and entertainment for the hundreds of crowd in attendance.
The procession of the strictly male event showcases participants dressed in flamboyant turbans and robes with modes indicating their royal linage. Kano Durbar for example is four day event that commences with Hawan sallah on the day of Eid followed by the day 2 and most popular for its entertainment and glamour Hawan Daushe for the special visitation of the Emir and his colourful entourage to his mother in her domain. The display of various entertainers including magicians, drummers, dancers, stunt men and masquerades attract and witness the attendance and spectators across the globe. The other two days are for Hawan Nassarawa and finally Hawan Doriya which are both continuous aspects for merriment during the festival.
The Emir’s return from his mother’s visitation on the day 2 {Hawan Daushe} is followed by The Jahi that sees the him and his entourage ride through various important historical quarters and families before returning to the palace. On arrival the Emir in a military manner takes position to receive salutes and traditional greetings from the cavalry of riders along with the various district heads, their families and entourage in order of hierarchy. This is followed by the demonstration of loyalty and gallantry by all the riders and spectators present. After the homage and performances, [The Jahi] the palace guards take positions and fire several gunshots to signal the closure and end of the day and most important aspect of the four day festival.
Durbar festival has become annual festival celebrated across cities Northern Muslim dominated cities of Nigeria like Kano, Katsina, Sokoto, Zaria and Bida and was extended to Ilorin in Kwara state during Eid el-fitri and Eid El-Adha. Generally speaking, the Durbar festival is not just the most population cultural heritage of the Hausa people of the northern Nigeria and major parts of Niger republic but it is festival that unite and bring the people together to celebrate their unique historical and cultural heritage.
Durbar festival recently has witnessed more activities like car racing and other fun fairs that attract sons and daughters of Hausa decent, visitors and tourist annually to places like Kano, Katsina and Zaria. The glamour, popularity and attractions of Durbar particularly the Kano Durbar festival over the years, led to the recognition of the festival as one of the Intangible Cultural Heritage of Humanity by the UNESCO in in December 17, 2024. This laudable and significant achievement in the nation’s cultural heritage exemplified the extent to which the festival has become popular to the people and the role it places towards unifying the people through their rich cultural heritage. During the presentation of the UNESCO certificate, by the Permanent Delegation of Nigeria to UNESCO to the Minister of Art, Culture, Tourism and Creative Economy Barr. Hannatu Musawa, opined that the great achievement does “not only celebrates the beauty and unity of the festival but also creates opportunities for the preservation and promotion of cultural heritage. The country’s representative at the UNESCO in addition stated that “Having the Kano Durbar on the UNESCO list is a huge milestone for Nigeria” while the Minister in her view remarked that “the recognitions bring both international prestige and tangible benefits to the local economy”.
In comparison, while Ujude Oba yet another similar festival of the Ijebu people of Ogun state in Western Nigeria, entails the participation of both male and female across various age groups as part of the big sallah [Eid-edha] celebration of the Muslim faithful. While both festivals identify or are associated with royalty, palace events and horse riding, durbar is strictly a male show and more of an horse riding festival while the practice is just an aspect of horse riding is just an aspect of Ojude Oba festival.
It is hope that the recent drive by the present administration leverages on the recent recognition of Durbar by the UNESCO to create more awareness through wider media coverage with a view of boosting general interest and tourist attractions which shall cascade or stimulate growth of the sector and also serve as source revenue to the governments across all levels.
Abdulkareem A. Ikharo.
Curator [NCMM].
Abuja.
By Wilberforce Edward
As Nigeria continues to grapple with various socio-economic challenges, the selfless contributions of individuals like Dr. Emmanuel N Musa serve as a beacon of hope. A renowned philanthropist, Dr. Musa has been making waves with his tireless efforts to empower communities, particularly in Adamawa State.
Dr. Musa’s philanthropic journey is a testament to his commitment to giving back to society. Through his foundation, Emnamu Foundation, he has been providing scholarships, job opportunities, and infrastructure development to communities in need. His impact is felt not only in Hong Local Government Area but also across Adamawa State, the North East region, and beyond.
One of Dr. Musa’s most notable achievements is his unwavering support for education. He has awarded numerous scholarships to deserving students, enabling them to pursue their academic dreams. Additionally, he has provided job opportunities for youth and the aged, helping to reduce unemployment and poverty in the region.
Dr. Musa’s philanthropy extends beyond education and economic empowerment. He has also been instrumental in promoting peace and stability in communities affected by insurgency. His foundation has worked tirelessly to provide relief materials, shelter, and medical care to displaced persons.
Despite his remarkable achievements, Dr. Musa remains humble and dedicated to his philanthropic work. His commitment to giving back to society is genuine and not driven by political ambitions. As he continues to make a positive impact on the lives of many, Dr. Musa’s legacy as a renowned philanthropist is cemented.
As the 2027 governorship election in Adamawa State approaches, there are whispers that Dr. Musa may be considering a run for office. While this remains speculative, one thing is certain – Dr. Musa’s dedication to public service and philanthropy has earned him a reputation as a leader who truly cares about the welfare of his people.
As we celebrate Dr. Emmanuel N Musa’s remarkable philanthropic efforts, we are reminded that there are still good people in the world who are committed to making a positive difference. His selfless contributions serve as an inspiration to us all, and we can only hope that his legacy will continue to inspire future generations.
Wilberforce Edward is a public affairs commentator. He writes from Abuja-FCT.
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