Opinion
Musings on predatory trends on Hallowed Grounds
By Tunde Olusunle
Back in 2005 or thereabouts, a good friend of mine shared with me the challenge his wife was encountering in her place of work in one of the uniform-wearing security services. His wife, he informed me, was being harassed by one of her bosses. According to him, the more senior officer was in the habit of extending invitations to his wife requesting that they meet in the “officers’ mess” of the organisation, or in some hotel. The lady in question resorted to making jokes of every invite by her potential predator. She would diplomatically retort by reminding the officer that his faith allowed him the latitude to take four wives. In her own case, however, her husband had only her as wife and was stuck with her. I would later be told that a signal was spontaneously generated from headquarters of the organisation where she worked, kicking her to Keffi in Nasarawa State.
Here was a nursing mother happily resident in Abuja with her family, who had responsibility for getting her children set for school everyday, dropping them off before heading to work. She had to redesign her routine which included waking up much earlier to get the kiddies set. Her husband hired a driver who took the young ones to school everyday and brought them back, while his wife headed to Keffi everyday, returning in the evening. As if that was not enough, the *oga at the top* in question ensured she was officially queried for “misconduct” and the document filed in her records at the headquarters. She subsequently lost seniority in her place of work, a development which can be most harrowing for workers in the uniform-donning services.
Banks, investment concerns and financial institutions have been known to impose unattainable credit targets on their employees, particularly the females, as part of their official responsibilities. They are compelled to cultivate plastic relationships with their customers, typically of the masculine gender. They are prodded to don provocative attires, see-through clothing which leaves nothing to the imagination, in their officially demanded seduction plot. Elsewhere, statutory entitlements are denied subordinates, typically the ladies, by their superior. Promotions are clamped upon, trainings opportunities for professional enhancement are denied. Except of course if such employees subscribe to being part of the luggage of the guys in the “VIP” cubicle on their local and foreign binges and rendezvous.
Sexual harassment has been particularly prevalent in our tertiary institutions over time. Pluri-dimensional instances have been recorded in our colleges of education, schools of nursing and midwifery, polytechnics, monotechnics and universities. It seems to feature more in public institutions than in private citadels many of which are physically overseen by their proprietors. The trend of solicitation for sex in exchange for good grades, has been most worryingly dominant overtime. It has provoked as much puzzlement as it has indeed triggered academic inquisitions, intent on unearthing the root causes of the affliction, especially within our own context. The media in recent weeks has highlighted multiple incidents of sexual harassment. You would imagine that with the advent of telephony and its infinite potentials, this trend would be on the downward slide. But no. Indeed, it seems to be on the ascendancy. Universities have been specifically notorious for perpetrating this unwholesome trend.
In March this year, a professor of law at the University of Calabar, (Unical), Cyril Ndifon, was arraigned at the Federal High Court in Abuja. There were complaints of sexual harassment against him by students of his institution. He reportedly requested a diploma student in his class to send ponographic images of herself to his telephone. The case was brought against Ndifon by the Independent Corrupt Practices and other related offences Commission, (ICPC). Last April, Mfonobong David Udoudum a lecturer in the general studies department of the University of Nigeria, Nsukka, (UNN), was captured in a video clip, allegedly harassing a female student. In this specific instance, Udoudom was videod in his underwear, implying that he was most probably on the cusp of amorous entanglement with the said student. Ndifon and Udoudom have been summarily suspended by their employers who restated their total abhorrence for sexual misconduct.
Back in 2018, a female student of philosophy at the University of Benin, (Uniben), alleged that one of her lecturers, Anthony Asekhauno, raped her. In her narrative, Asekhauno reportedly ensured she failed a course he taught, “logic,” three times. He allegedly took advantage of her on one of her visits to his office to discuss her serial failure of Asekhauno’s course. Three years later in the same university, a final year student accused a senior lecturer in the department of English of raping her. She posited that she went to submit her final year long essay when the lecturer locked his office and ran through her severally. A 2022 survey suggested that 14 very senior academics including four professors, were fired by the Obafemi Awolowo University, (OAU) and the University of Abuja, (UniAbuja). Such is the grand and global scale sexual carnivores prey upon the innocent in the university system.
A correspondence dated May 24, 2024 and signed by Yusuf Mallama Tuggar, Nigeria’s foreign affairs minister has been trending for a few days now. I’ve had cause in the past to interrogate the naivety and carelessness of the post-2015 leadership of Nigeria in managing official documents. Beginning from the Muhammadu Buhari era in 2015, before a sneeze exits the nostrils, its sound would be reverberating the streets. The Olusegun Obasanjo administration which I served, had much more tighter control of official communications which could not be found on the trays of *akara* sellers.
Tuggar’s letter is addressed to the Head of the Civil Service of the Federation, (HCSF), Folashade Yemi-Esan. It is headed: *Re: Official Complaint Regarding Sexual Harassment of Mrs Simisola Fajemirokun-Ajayi by Ambassador Ibrahim Adamu Lamuwa, Permanent Secretary, Ministry of Foreign Affairs.* The one page, three paragraph mail conveys the official letter forwarded to him by Mrs Ajayi, alleging she is being hunted by Lamuwa, a very senior government official and diplomat to wit. Tuggar notes in his letter that in view of the gravity of the allegation, he is constrained to request the intervention of the HCSF in the matter. The foreign minister assures that he will be available to assist the Office of the Head of the Civil Service of the Federation in the processing of the complaint, if his attention is required.
Tuggar wrote in response to a letter from *Falana and Falana’s Chambers,* which has the renowned attorney, Femi Falana as principal partner. The correspondence from Falana’s chambers was dated May 29, 2024 and signed by Adebayo Oniyelu and it detailed and dated several instances when Lamuwa attempted to take advantage of Fajemirokun-Ajayi. Specifically, she cited October 7, 2023 and November 10, 2023 as occasions Lamuwa made lurid overtures to her. In the course of the second incident, Fajemirokun-Ajayi stated that the foreign affairs permanent secretary baited her with a “life-changing getaway with him to Hong-Kong.” Lamuwa it is alleged, had previously threatened, harassed and intimidated female officers in the foreign affairs system, dropping the names of “stubborn” people from trips and postings. Falana and Falana Chambers prayed Tuggar to investigate Lamuwa for serial unethical conduct inconsistent with the expectations of a bureaucrat at his level.
There has not been, in my view, an incident of sexual indiscretion in the supposedly hallowed corridors of political authority so publicly and embarrassingly ventilated in recent times. That that is coming from the foreign ministry, Nigeria’s primary mirror to the whole wide world makes it all the more disturbing. Lamuwa’s profile presents him as a well-heeled diplomat. He read economics at the University of Maiduguri, (UniMaid) and joined the foreign service in 1993. He has had broad-based diplomatic training and experience through a 31-year career traversing Senegal, India, Hong-Kong, Canada, Saudi Arabia and Mauritania, among others. On paper, the diplomat who hails from Gombe State, is a gentleman. By some coincidence, he comes from a state which is next-door to Tuggar’s in Bauchi State.
Minister Tuggar has followed due process in escalating Mrs Ajayi’s complaint to the Head of Service, the *Numero Uno* civil servant. It is worth remarking that Tuggar has not played a *parapo* or *na mu, na mu* tune here by shielding his “countryman” from the North East from investigation. One is hoping here that there are not undercurrents in the relationship between the minister and the permanent secretary. Nigerians expect a very dispassionate and forensically thorough inquisition into this incident. This is very critical to ascertaining the crux of the matter. It is too early to be judgemental at this point while the incident is being examined. The system, however, must develop safeguards for our women across board. The molestation of our mothers, wives, daughters, sisters, nieces must be reined in. Blood hounds must be themselves be bloodied to protect the innocent. We look forward to the airing of findings into the Ibrahim Adamu Lamuwa’s inquest hoping that this begins a new era in the manner our women are treated.
Tunde Olusunle, PhD, is a Fellow of the Association of Nigerian Authors, (FANA)
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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