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Olugbenga Ogunmoyela: Being An Omolúwàbí In The Midst Of Cultural Anomie



Olugbenga Ogunmoyela: Being An Omolúwàbí In The Midst Of Cultural Anomie
Prof. Olugbenga Ogunmoyela

By Tunji Olaopa

Celebrating my knowledge and affinity with Professor Olugbenga Akin Ben Ogunmoyela certainly goes beyond the fact that he is my in-law. My invaluable wife, Olufunlola, hailed from the enviable Ogunmoyela family of Ifon, in Ose LGA of Ondo State. It is now more than 38 years ago when I first encountered the Ogunmoyela family, and that encounter had furthered my learning curve, especially with regard to the role of values as a core ingredient in the shaping of national rebirth and progress. I started that bit of my learning experience when I met the patriarch of the family, Papa V. B. T. Ogunmoyela, of blessed memory, who welcomed me to his Ibadan home at that time with a story that demonstrated the way families could serve as the value foundation of a nation. It is this unreserved commitment to family values that occasioned Papa’s immense respect and appreciation to my grandfather, Rev. D. A. Olaopa, the first chairman of the Afijio LGA of Oyo State and Balogun of the ancient Oyo town. As the narrative went, Papa’s career as an administrator went off to a commendable next level with a good dose of mentoring from Rev. Olaopa, when the former came on a posting to Oyo town.

Prof. Ogunmoyela is now the current olori-ebi (or patriarch) of the Ogunmoyela family. And he just retired from the Bells University of Technology, where he held the chair in Food Technology. He is the very living exemplar of all that is best in the Ogunmoyela’s family tradition; indeed, all that is virtuous in the value orientation that I grew up with in the fast-fading traditional value system that builds character and families. This makes Prof. Ogunmoyela worth celebrating as one of the remnants of a traditional framework that Nigeria requires. For those who have followed my commentaries so far, I place a great stock by value rebirth as a significant piece in achieving national development in Nigeria. Even the most brilliant diagnostic assessment of the postcolonial Nigerian predicaments must factor the high level of cultural and value anomie that we need to transcend to restore Nigeria to greatness. The absence of a value prism—indeed a national integrity system—accounts for why there is no ethical framework guiding political action across all strata. It accounts for why corruption, political, bureaucratic and nominal, has taken the center stage as the most significant value issue Nigeria has to engage. Corruption and the erosion of values in Nigeria raises the fundamental need for a cultural adjustment programme; a need for a moral rebirth as the first order of business for Nigerians.

READ ALSO: Africa: Ideologies And Narrations

And this is what brought my celebratory lens to Prof. Ogunmoyela. He just achieved a double honor. He has entered the septuagenarian hall of fame, at 70; and he just delivered a deep valedictory lecture to signal his exit from Bells University after many years of meritorious service. 70 is an iconic age in biblical and social significations. When a person reaches the zenith of what the scripture and culture signal as the zenith of wisdom and hoary grace, I mean when a person becomes elderly in the deep Yoruba sense of an agbalagba, such a person deserves our attention in terms of what is said and what is communicated. In an age of instant wealth, and instant any other thing, character and values are becoming hard to come by. And so those who embody them require attention. I am talking about a character forged within the context of a good home, deep sense of service, and fundamental respect for others and for humanity. There is no surprise therefore that Prof. Ogunmoyela’s valedictory lecture delivered on the 21st of September, 2022 at Bells University, Ota, has that inherent quest to make the world a much better place for others. It is a didactic narration of a child that had to go through the battles of life without any significant assistance—a cow without a tail! For such a person, principles of success are expected, and he did not disappoint: believe in yourself, dare to trust God, think outside the box, be diligent and disciplined, invest in yourself.

The one that appeals to me the most is “always remember the son of whom you are.” That imperative resonates with my upbringing and cultural tutelage while growing up in my little hometown, Aawe in Oyo State. That injunction carries the burden of cultural heritage that every family name encodes. I carry this injunction around all through my training at the secondary school and the university education. I doubt if there is any student from a home founded on good Yoruba value that did not carry that burden. I am stretching my imagination with a question as to where we all lost that cultural imperative not to soil the family’s good name, especially when we grew up to become professionals, government functionaries, public servants, and so on. Why have we failed to translate such a cultural imperative into solid principles of service to the Nigerian nation?

READ ALSO: A Life Of Solidity And Value: Celebrating A. K. Ahmadu At 70

I am aware that this question, no matter how fundamental, has to be balanced by the context of deep anomie that those who want to do right and act with principles have to confront and engage with. In our attempt to make sense of life and progress in Nigeria, we all would have come across the saying: “If you can’t beat them, you join them.” There are so many who have been dragged into abandoning supposedly futile cultural and moral instructions to “join them” while many who have refused to join them have either left the country or have adopted the siddon-look posture of cynicism, resignation and non-involvement. This leaves only few individuals who keep struggling with the patriot desire to build Nigeria, even at great cost to their lives and existence. And this is no mere worry. Many heroes and heroines have been hounded, in the whole dynamic, to death and then celebrated after they are dead. Those who choose to remain within that national space of demanding tension have to make a choice among forthrightness, capitulation or resignation. I have lived with this tension. And this is especially with regard to my professional course as an institutional reformer in a national context of a Federal civil service that is averse to reform, reform-mindedness and being change agent. I started my professional reform sojourn with the arrogant naivety that reform requires 70% technical expertise and only 30% political acumen. It took many years of institutional frustration to come to the critical sense that the reverse is the case. And even after that shocking realization, I kept struggling to ensure that I do not get too comfortable as to become that someone I would not recognize with time.

Prof. Ogunmoyela carries the weight of an omolúwàbí so well through all the years when life has bounced him through all the thick and thin without anyone to guide him. In all his years wading through the tough terrains of research, academia and industry, Prof. Ogunmoyela has remained uncompromising in carrying the spirit of his spiritual and cultural principles; of always remembering the son of whom he is, even while being derided for rigidity and eccentricity, or as it’s commonly put, ‘he’s principled to a fault’. That is a tough accomplishment given that he has had to operate within several situations of anomie and even hostility from those who prefer to compromise by joining the crowd.

READ ALSO: Chika Okeke-Agulu: Shining The Spotlight On A True ‘Son of the Soil’

An omolúwàbí, within the Yoruba cultural and moral framework, is not a perfect being or a saint, and Prof. Ogunmoyela is not one. He is just a person who has made the conscious decisions to achieve two ends. The first is to consciously adopt and adapt behavior and attitudes that make him a social being who deploy the highest moral comportment as a member of the moral community—forthrightness, civility, integrity, transparency, compassion, humility, and so on. An omolúwàbí is of course beloved, because he or she is a valuable member of the societies; and he or she is valuable in two senses—one, for adopting values that make progress possible, and for being invaluable to the community. The second end has to do with the omolúwàbí’s other-regarding qualities. Indeed, the omolúwàbí is someone whose is valuable to the community because he or she has relational qualities that will not jeopardize communal sense of belonging. An omolúwàbí will not corner the commonwealth for personal use. And would not undermine the communal bond for self-aggrandizement. Of course, the omolúwàbí is not immune to temptation. It’s just that he or she would be checked at all points by the counter-suggestion that a good name is better than gold.

This is the lesson to be learnt from the trajectories of life and career of my dear brother, Prof. Ogunmoyela—even in the absence of godfathers to pave your ways, you can still leave marks through dedication and service. Ogunmoyela ran the gauntlet of life and profession by trusting in his principles and in God. His eyes were always cast back to his cultural formation and the moral lessons inscribed on his conscience by a virtue-conscious family, a sense of purpose and an unrelenting desire to always tread the path of honor, with eternity in focus. From him, we recognize what Aristotle has been saying many centuries ago: a nation becomes the site of continuous moral rebirth if value consciousness can be ingrained upon the national consciousness through millions of individuals who have been habituated to behave well. Starting from the family, the value trajectory of virtuous individuals—like Professor Ogunmoyela and the godly children he has been commissioned to train to be like him, in the order of Abraham—reaches forward into communal and national development.

Of course, all citizens cannot be virtuous. What Nigeria is lacking is a critical mass of virtuous and patriotic omolúwàbí. At least we have one in septuagenarian Ogunmoyela—and his entire household after him.

.Olaopa is a retired Federal Permanent Secretary, and Professor, National Institute For Policy and Strategic Studies
(NIPSS), Kuru, Jos .


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Religious Mumu



Dele Jegede In Conversation With Prince Yemisi Shyllon
Prof. Toyin Falola

By Toyin Falola

I do not feel obliged to believe that the same God who has endowed us with sense, reason and intellect has intended us to forgo their use.” – Galileo Galilei

Religion remains a much-debated issue, especially in Africa. It is one of the determining factors of our identity. It determines who we are, our beliefs, actions and reactions, and even our thought processes. Africans had their own culture and traditional religion until the advent of western civilization, which brought with it the ‘gift’ of Abrahamic religions—,Christianity and Islam—and judged African traditional religious practices as evil, pagan practice and witchcraft. The missionaries did a thorough job of making people believe that their religion was superior and righteous. Africans accepted these imported religions, and their traditional beliefs began to fade. Christianity and Islam are now the new order, and people are extremely devoted to these newly found Gods. 

The Toyin Falola Interviews recently played host to music composer and songwriter, Beautiful Nubia. The question of Beautiful Nubia’s stance on religion pops up during the interview. He is known to promote African spirituality but has also defended foreign religions as advantageous. In response, he talks about his ancestral line: his paternal family were Olu Orogbo devotees (the Yoruba god of letters), and his maternal family were Ifa priests and Esu devotees. He said, “religion has always fascinated me like it gets people’s minds.”  He opines that spirituality ties into what gets people so much into religion. Although he no longer practices religion, he affirms that these religions have positively influenced people to do good and show kindness to their fellow human beings.

He states, “Any organized religion has a set of dogma or doctrines they use to guide you to put you in there. You are there; it is like a strait jacket to keep you on the straight and narrow. Why I said religion is a good thing is because the purpose of this is to ensure that you stay on the straight and narrow, that you do good things.” We can agree that religion has contributed to the rise of morals to a certain extent, as the fear of God keeps many people from doing evil. It has curbed wickedness and negative traits inherent in humans and made many people see the world in a new light. Religion has spread the message of doing good and becoming a better human being.

                                        Beautiful  Nubia

The issue, however, is not the practice of these religions but the ability of leaders to sway people easily. Although imported religions have helped to stop the extremities of African religious practices, it has only accentuated people’s gullibility. Beautiful Nubia further states, “What is wrong with religion is that it gives certain people the power to use their followers. It is not the religion itself; it is the human beings who run these religious organizations who use their power to extract money from them and push them in the wrong direction.” Owning a church is one of the easiest and quickest ways to get rich, particularly in Nigeria. All that is needed to succeed in this business is to be a good actor, have nice clothes (suits, particularly), can win people over with words and give yourself an extraordinary title such as Rabbi

It is common knowledge that the major reason why people attend church and Jumat services religiously are that they seek solutions to their problems. As much bad governance is enough to seek God’s intervention for various human issues ranging from terminal illnesses, protection, promotion, unhappiness, barrenness, unemployment, and marital problems, to poverty, which is an average African’s motivation to seek God’s face, also cause people to become staunch believers. To get swift, miraculous answers to these problems, many people fall prey to the traps of “men of God”, who only look to fill their pockets and bellies. This explains why a “pastor” would shut down his church after winning a 100 million Naira bet.

Pastors and Muslim clerics are considered mini gods who can do no wrong. The Bible verse, “touch not my anointed and do my prophet no harm,” is an ever-ready response by Christians in defense of their highly revered pastors who would not think twice before taking advantage of their desperation to get their problems solved. They forget that a “man of God” is first a man. Religion has rendered humans gullible to the extent that they excuse things their religious leaders do that are not even in tune with what is written in the Holy books. How do you explain a pastor who sleeps with a woman looking for the fruit of the womb and says his sperm is the anointing that will cause her to have her child? What do we say to a pastor who instructs his congregation to bring a greater percentage of their salaries to him so that God can answer their prayers? Should the man who claims to be an alfa but has exploited so many people in the name of being a ‘wonder healer’ be left alone? Churches and mosques nowadays see the desperation of people and feed off it. Many people come to church for prosperity and get ripped off the little they have, all in the name of miracles, signs and wonders. You could be in a church service and then suddenly hear the pastor say, “I see seven stars. I need seven people who will give the Lord Seven Hundred Thousand to come out now at the count of seven. One, Two…Seven!” You will be amazed at the number of people who will run to the altar to give the ‘Lord’ that amount of money in this present economy. Unsurprisingly, some borrow money to give to their pastors to receive blessings, then struggle to pay back the borrowed money. Monkey dey work, Baboon dey chop.

These men of God add false doctrines to their fraudulent, shady activities. Beautiful Nubia quotes his mother, a Christian singer, as saying, ” any church where they are a lot of people there, you know there are telling them lies there.” He made an example of a Muslim cleric who tells his followers that every other person is evil, an infidel and a pastor who tells his congregation that their Jesus is not a Jesus of poverty, that He died for them to be wealthy. It is now rare to find churches that preach about the kingdom of God and how to live a life that pleases God. Churches today entice and then mislead people.

Sometimes, people realize all these things are wrong but lack the courage to question these atrocities. According to Beautiful Nubia, “…as a child, you are fully indoctrinated, and as an adult, you are scared to question these beliefs.” Asking a pastor why he preaches only prosperity and how to get rich as a Christian would be considered as seeking the wrath of God because the pastor can call down fire to consume his ‘enemy’. Questioning an Imam on why he sleeps with young girls will only attract curses from the Quran on such a person, followed by “who are you to question God’s prophet? The ways and dealings of God are mysterious”. Really, who dares question these men of God? The fear that has been unconsciously programmed into your mind from a very young age holds your voice and makes you look away from the evils of these religious leaders.

This is not to say that there are no genuine men of God, but there is a plague of greedy religious leaders who, because of their power over their members, influence them to bend to their will while satisfying their greed and lust. “We should not focus too much on religion being our enemy. We need to focus more on ourselves, fix ourselves, and we can use traditional wisdom to do that”, says Nubia. The way we question and demand accountability from the government should be the same way we question our religious leaders. Not every “God says” is true. The Bible in 1 John 4:1 says, “Beloved , believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.” Many religious leaders are gods of their bellies and are only out to exploit people to put food in their fat stomachs and live expensive lifestyles with their poor congregation’s money. Child of God, shine ya eye!

This is Part 1 of the report on the interview with Beautiful on March 19, 2023. The extensive interview, which has received millions of views across different platforms, talks about the role of music in society. For the transcripts, see:




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Death At Dawn, Rebirth At Dusk 



Dele Jegede In Conversation With Prince Yemisi Shyllon
Prof. Toyin Falola

By Toyin Falola




Twilight-zone, Afterlife, What-Mays, and Whatnots;

Questions that transcend mortal thoughts.

Uncertainties plucked by the hands of certainty

pondering life beyond the galaxy.


Philosophies, religions, and sciences; 

Ancient lenses to dissect and ponder.

Beliefs, opinions, and standpoints in their multiplicities;

Scalpels that open the heart of certain death

Blazing free the skins of uncertainty.


Science, a nobility I revere,

But it stammers answering to the afterlife.

For science is knowledge and knowledge from experience 

But the dead neither speak, nor take records.


Their journeys, ordeals, triumphs or woes?

No one bears witness.

But as dead, we must all be witnesses;

witnesses that testify not.

So, for now, we survive the knowledge of death.



On my Agbàlàgbà head lies my Ọ́kpụ́ Ágwụ́

With eagle feathers, rare and honorable

Adorning it for three scores, a decade, and some more days.

I had flipped my Kente given by the Gaa

And danced to crescendos from Gàngàn drums


I have been celebrated and celebrating 

For the miracles, I have worked with pen, paper, keyboard, and brain

I have taken the tales we tell in my village square beyond the Atlantic

Changed the songs that disdain us into appraisals

I have called my brothers not to point to our fathers’ house with their left hands


I have honed Africa and beyond

To answer the calls of the people’s need

I have reached the thinkable and done the unthinkable

So, I danced and keep dancing. 


Suddenly, I felt a touch on my host?

Electrifying my hand, leg, brain, and my whole

Telling me that my jur from the Dinka people awaits me.

That my hourglass tells of crossing the bar.


I thought I knew what it was like,

But my grasping convictions of approaching jur were perceptions

Just surviving the death of the knowledge of death

So, arms wide open ready to abound


What was there to fear?

No catacomb of secrets

No palm oil-drenched white garments

I have taken many to my gourmet

To feast and to see.


What was there not to fear?

With medicine men and women,

Syringes, lights, water, ECG, Oximeters, voices, and touches

Hovering around me like a sacred etutu

Making conversations with me and beyond


I was thrown into a pool of reminiscence

one leg and a part of me were already in the boat

It beckoned but I heard another. 


A loud voice like my mother’s.

Who takes a journey without locking his home?

Who takes the jur with unpatched palm fronds on his hut?

While the thunder rages up the sky?

The walls are broken and Balogun journeys?

So, I left the sea to clear the cobwebs and light up the night lamb.


The past few weeks have opened new lights of understanding to me. I now see the world from different hills and have helped to reach new resolutions. I know I have written about “transitioning to nothingness,” but my emphasis was on the “nothingness” with lesser attention on “transitioning.” I think we need to continue to ask questions. Philosophies, religion, sociology, psychology, science, and other ramifications are mere perceptions and we are uncertain. The transitioning occurs when death becomes an angel to hug not a beast to fear. We do not know what it entails but one must always endeavor to go with clean hands. 

My recovery from an illness may have offered me a fresh opportunity to shout some more, point to societal needs, and settle unfinished businesses. No, not those caused by my personal undoing, but rather those of the people who would be left unguided, and for matters untold about life, society, and individuals. I can say I have passed through the lessons of tantra transfiguration, to use an elegant phrase that I recently came across, to move from secular to sacred activism. No one survives death because of its finality, but when it seems that you did, it is a renewed quest, offering a new purpose.

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Professors On INEC’s Will (3)



Readers’ Showers Of Encouragement
Prof. Tony Afejuku

By Tony Afejuku

The debate has progressed well so far. Our professors, whose strokes have centred on their fellow professor’s manned INEC have tried as best as they could not to confine their impressions solely to the prism of subjectivity. Even when their impressions seem to be subjective, they still make allowance for contrary views, for opposing views. This obviously gives clarity, objectivity and logic to the subject at hand. Is the will of INEC of a professor minder and mincer of words’ control the will of the people or of the masses? On whose side are the Professors who are as concerned as almost everybody is with what is going – or with what has gone on – primarily about our Presidential 2023 elections? Our Professors who are debating the subject constitute the courageous and prophetic Nigerian voices of our day. Their authentic and responsible thoughts are not restricted to the local or regional. They are also not confined to electoral duties and responsibilities expected of the umpire and the will that belongs elsewhere. The truth about the quality of leadership about our country and elsewhere is also told in the debate of the literati.

Professor (Mrs.) Razinatu Mohamed in her submission, in her salvo-cum-explosion actually, drew attention to Vice President Yemi Osinbajo’s explosive explosion in the presidency. If Professor Osinbajo had provided the right vice-presidential leadership there would not have been the need for him to explode as he did as per a viral video Professor Razinatu Mohamed referred her fellow debaters to. “What has he been doing in the eight years of their administration? Irritated my foot; he is complicit.” Not done, Professor Razinatu drew attention to the kind of leaders that Nigeria and Africa need: “Leaders that understand the rudiments of modern socio-economic development and systems; Leaders that understand the crux of requirements for economic growth. Leaders that could demonstrate to the rest of the world that just as the world needs Africa, African countries need the world in a symbiotic relationship and partnership context where assistance becomes a dual role…..” 

Razinata’s concern is clear. Nothing in Nigeria will climb out of its hollow hole. In fact, the will of the people will remain hollow so long as a hollow mincer and minder is in charge of its electoral affairs. 

Professor Da Sylva perhaps responds better to Professor Razinatu Mohamed’s algebraic stroke. “Unfortunately, Nigeria’s democracy is trapped in its primordial self-made ethnic and religious sentiments and so, standards, merit, competence and pedigrees are measured by their curious divides of religion and ethnic inclinations. Until we all come to realize that heavens help those who help themselves, Nigeria ain’t going no-where – meeen!” 

    But below is Professor Da Sylva’s sledge hammer response to Professor Razinatu Mohamed’s Osinbajo hammer blow:

“Prof Osinbajo’s office demands he does what he did. Besides, it shows maturity and spirit of sportsmanship on his part. Every loser in a game “healthily” contested, is naturally expected to do the same. The only difference which again shows Osinbajo’s magnanimity is that in this context, the contest under reference was neither healthy nor just. The umpire seemed compromised and merely worked to a prepared answer. Yet the gentleman did the needful. I guess, brothers and sisters, that we should put all that behind us, and work for our common good, and the wellbeing of the country, provided the mythical Aso cabal will let the President-elect be, and let the masses be, and as such, they should not create any cause for us to think otherwise, lest they provoke our sense of patriotism to take appropriate action! I guess that those were the reading or feelings of the dirty-minded Aso Villa cabal. People that kill with sword never wish that any folk should pass a sword over their heads, a wise saying goes in Yoruba. The human principalities simply suspected that should they allow PMB to give the VP the intended latitude, they might not be able to control him. I remember on his return from London, he commended the efforts of his VP while he was away. He said he would still continue acting while he would still have some more rest at home. The following day everything changed, PMB decided to take charge as the President. I suspected some back door politics was playing out. My co-debaters, quite naturally, you’ll agree with me that, it is not over-ambition or sheer opportunism as you might insinuate for any deputy in an office to aspire to the next higher office, in a legitimate manner, there is nothing really unusual about it, and it would amount to killing a mosquito with a sledge hammer, should Oshinbajo be crucified for that, if at all. And as for his wishing Buhari’s non-recovery, I think that, again, like my Sister R, is a little unkind and not fair to the gentleman who I know to be a servant of God. He knows as much as I do, by our true Christian orientation and Biblical injunctions that, should he ever wish Buhari’s death or wish him any form of misfortune in those trying periods of the President, God Almighty who we serve would deal mercilessly and ruthlessly with him. That is what Psalm 41:1-13 is all about. So rule that out, because it is not, and could never be in his character. I can vouch for him. Rather, I saw him in those times that he acted for his principal, as someone zealous and appreciative of the trust his principal invested in him, and as such he tried to do his very best to merit the trust and the opportunity! I know and I am also sure that this is what an IBK, or a Razinat, would have done too had they found themselves in a similar situation! It does not amount to wishing one’s principal any evil, not at all. Not everyone can be like Chief Obafemi Awolowo who resigned his position under Gowon when the regime became financially reckless shortly after the civil war. Awolowo also gave very profound argumentation to justify convincingly his actions. He also turned down some other appointments including the “49 Wise Men of the Constitution Drafting Committee.” Oshinbajo couldn’t have resigned, normally, and naturally his principal, PMB should have supported him as a capable successor, but again, the President’s ethnic and religious bigotry took the better part of the President. Besides, PMB’s mind was long poisoned against his VP, a clean job by the Aso Villa cabal. IBK, Lady R, until the faceless cabal is permanently silenced the wheel of Nigeria might continue to go round in a circle, and to nowhere in particular”.

And Professor IBK takes the floor: “Prof. DAO, yours is a powerfully convincing submission, at least in a large measure. Now I am willing to hold a slightly different opinion about Osinbajo. Yet, I cannot fathom why he chose to run against Tinubu, days or weeks after the latter had begun his campaign in the party primaries. There’s much we don’t know about why OSBJ decided to run against BAT. Nothing is wrong with that politically but a little problematic from an Ethical or, at least Moral, point of view. Osinbajo did a poor job of it and came out a distant 4th in the primaries. I think he didn’t read the situation correctly and was probably misled by some cabal of sorts. Either way Osinbajo made a politically fatal error in this regard. Perhaps he must have sensed, or was told, that BAT was not the anointed candidate, or that BAT would be crippled by some ill-health or a medical condition. I remember the party’s screening committee publicly recommending that only younger contestants would be recommended to the NWC or such. Clearly there was an attempt to sideline BAT. Whatever the explanation, Osinbajo make the error in his campaign of promising to be more Buhari than Buhari. A man despised by whole sections of the northern population, a man whose reputation for laziness and incompetence was on the ascendant. Anyway, all is now history and Osinbajo has not given a good account of himself in this particular case. Prof DAO, I think your concept of the Trickster should account for Osinbajo’s situation here. FULL DISCLOSURE: a very close family member of mine was drafted to head Osinbajo’s campaign effort in Kano. We discussed extensively about Osinbajo’s pledge to carry on with Buhari’s policies. There was bewilderment and shock within the members. A week later half of the membership resigned on account of Osinbajo’s increasing identification with Buhari’s policies. Many mistakenly thought that Osinbajo was Buhari’s anointed one! I could go on…”

Interestingly interesting and intriguingly intriguing, dear, dearly dear readers: this debate.

To be terminated by the columnist-terminator and terminator-columnist next week after Professor Olu Obafemi’s summation of the debate he presided over.

Afejuku can be reached via 08055213059.

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