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Otunba Christopher Adebayo Alao-Akala: The Lifetime Of A Humane Politician



How To Revive Public Schools - Tunji Olaopa
Tunji Olaopa


 Tunji Olaopa


Permit me to start this eulogy by appreciating His Excellency, Governor Seyi Makinde, for his thoughtfulness in setting aside political differences not only to accord Otunba Alao-Akala the courtesy of a state burial, but in extending the paraphernalia of state to spearhead this unique gathering of alliance across the broad political and ideological spectrum in Oyo State. Secondly, and from the perspective of a political scientist, I like to acknowledge the uniqueness of this broad political alliance across the spectrum, and to admonish this corps of Oyo State political elites across the divides that are gathered today to extend their love to Otunba Akala by concretizing whatever inspiration was behind this commendable gathering which has set aside political differences to honour a unique persona with a view to elevating the coalition into an Oyo State political elites family forum

Such a political family forum will then be a testament to the unrestrained love for the people of Oyo State, in pursuit of higher purpose through gathering from time to time to push the frontiers of real progress irrespective of political differences not only for the benefit of our dear state, but Yorubaland and by extension, our dear country Nigeria. It is significant that this alliance is convoked in honour of Otunba Alao-Akala. This being a solid testament to one defining feature of his live-and-let-live politics, devoid of bitterness, amongst a host of other legacies of his political statesmanship. I like to surmise that this is a dimension in statecraft which if given life, would in time inspire trans-ethnic consciousness and solidarity that is critical to harnessing Nigeria’s complex diversity as political capital to catalyze dynamics towards resetting Nigeria’s journey to its destined future.

Otunba Christopher Adebayo Alao-Akala: The Lifetime Of A Humane Politician

Otunba Christopher Adebayo Alao-Akala

That this lecture is coming posthumous is really sad. And this is because I believe we should celebrate those who have contributed indelibly to our understanding of our humanity and our politics while they are still alive. I am however gratified that we could gather to celebrate this eminent and unique politician of our time whose lifetime made an indelible mark on what politics ought to mean for those who are still around us and for the stewardship that we hold on behalf of the people

It was Marcus Tullius Cicero, the Roman statesman and orator, who once remarked that “the life of the dead is placed in the memory of the living”. With these words, Cicero reminds me of a similar saying of Yoruba, that we are deified after we are dead! In other words, memory serves as the point of the immortality that humans seek to perpetuate themselves in existence. Indeed, almost everyone wants to live forever. But there are those who, without even seeming to try, succeed in generating memories in the lives of people. One of these is certainly Otunba Christopher Adebayo Alao-Akala. Of course, it is practically impossible for the dead to command the entire positive memories of everyone alive. However, there was a significant outpouring of grief and reminiscing from across the spectrum that links the masses to the elites. It would seem that the long reach of Akala’s compassionate nature reached everywhere. Significantly, even His Excellency the Vice President of Nigeria, Prof. Yemi Osinbajo, testified to Alao-Akala’s deep sense of generosity and humanity

This is one example of a man that had battled to rise from the heap, from grass; a humble beginning, and was determined to raise as many as he could. He was a passionately compassionate soul who had no apologies for his desire to reach out to those in need, a desire molded in the fire of his affliction while growing up. This is how Festus Adedayo reviewed Akala’s passion: “I see a down-to-earth man who had no airs, a man hunted by the unpleasant experience of his childhood which manifested in an uncommon generosity in him while in office that was misconstrued as profligacy.”

READ ALSO: A Philosopher’s Spiritual Journey And Bertrand Russell’s Influence

Otunba Alao-Akala was an exceptional figure in all respects. And as I proceed in this eulogy, I shall further highlight some significant dimensions of his exceptionality without attempting to write another biographical account of his life. First, I like to consider his religiosity. As a Baptist myself, I can easily and deeply appreciate the influence of the Baptist doctrinaire variant of Christianity in his worldview and in his intellectual and emotional maturation. Of course, being Baptist constitutes a fundamental influence in the historical formation of Ogbomoso as a community, and almost all her indigenes.  Indeed, being entirely submerged in the Baptist way of life was sufficient to provide a prism by which Akala, the church-boy, would eventually see all of life and its meaning. He read all his dealings as ascension in life through his connections and disconnections to God. It is only in this way that one could understand why he could give the autobiographical summation of his life and it’s unfolding a spiritual title “Amazing Grace”. And who would query the influence that Providence had taken in his life if that is what he saw from his childhood all through his lifetime? And all that was truly unusual – a politician that saw the hand of the Almighty in his political calling and becoming. How strange could such a person be? How exceptional?

In putting Akala as an Ogbomoso boy in perspective, let’s start by putting that bit in its historical context. Indeed, historically, Ogbomoso stands at the confluence of several historical junctures, from Yoruba, the South West and the Nigerian federation. Ogbomoso was significant in defining the fate of the old Oyo Empire especially in resisting the calvary force of the invading Fulani. Ogbomoso would also significantly contribute to the erosion of the power of the Oyo Empire when it shifted its allegiance to Ibadan, the then rising military town which defeated the Fulani in 1840. This political strategy of pragmatic reading of times and seasons of politics has led Ogbomoso into being a significant bloc in the politics of the South West and of Oyo State.

The rise of Chief S. L. Akintola and the political and ideological disagreement with Chief Obafemi Awolowo would further entrench Ogbomoso’s political significance in the South West scheme of things. It was therefore inevitable and logical that Akala’s incursion into Oyo State politics would be from the platform afforded by Ogbomoso as a political base. To understand this, we have to return to S.L. Akintola and his Ogbomoso cultural connection from which Akala took his political cue. It is therefore not strange for Akala to pronounce that “history has not been fair to … Akintola”

In yielding to the godfatherism of Chief Lamidi Adedibu therefore, Akala was clearly motivated by what he called the “Ogbomoso political behaviour” and its antecedent alliance with Ibadan, with an unstated reckoning that Papa Adedibu was by blood Omo Oyo Alafin. And in Akala’s reckoning, and my reading following after SLA, if an alignment with the Northern Nigeria would benefit Ogbomoso, and in this case through Chief Adedibu with Ibadan, then that was the best political move to make. He said this much in justifying his joining the All People’s Congress (APC), and in his words: “the party had the national spread and was in control of the centre.” It is in this sense that we must salute the political sagacity of Otunba Alao-Akala. It was not an easy thing for him to ride the formidable dynamics of his Ogbomoso grassroots politics into the fortress of Ibadan realpolitik, mediated by the mercurial Alafin Molete, and not only win the electoral contest but to become a godfather himself

The question for the political class taking a cue or the baton from him is therefore to keep pushing the political interest of their constituencies while forging alliances that are critical to the fruition of a political culture and resilience that are required to building a strong and prosperous Nigerian state, overall, with sensitivity to better harness our diversity to not only position the South West in the larger federation, but to salvage our ailing and failing Nigerian nation-state. This relates to the issue of how the political class in Nigeria manage the tension that comes with ethnic and tribal politics, and crisis management. Taking lessons from and in stark contrast to the Awolowo-Akintola environment of bitterness-polluted polity, Senator Rasheed Ladoja’s testimony that though he and Akala had occasions of political disagreement, “but this did not injure our personal relationship … I therefore never saw Alao-Akala as a betrayer” was instructive. It validates Akala’s ideology of live-and-let-live, a politics that tried as much as possible to be devoid of bitterness that has become the hallmark of the Nigerian politics

Lest I am misconstrued, Akala was not a saint by any stretch of imagination. He was just a man; an amiable lover of pleasure, a socialite who cherished being in social circles with friends and associates. I am indeed a beneficiary of his warmness and his uncanny capacity to maintain a social circle and network with people irrespective of age, status, tribe or class. Since 2011 when I met him, Otunba Alao-Akala not only adopted me as a kid-brother, but also indirectly taught me what it means to insinuate oneself into the lives and concerns of those around me. He was essentially a part of my family, with an encouraging presence in all my events to boot. He attended my inaugural lecture and would always call to offer his goodwill whenever I recorded a major stride. I later discovered that that was the modus operandi he had for everyone that crossed his path, even if they are outside his political network. In a time where relationships are counted in terms of political patronage and connections, that was a huge legacy for Otunba Alao-Akala. Indeed, he was in some sense an unusual being, an enigma, a spirit of some sort who simply passed by this land and had ascended to attend to duties of higher calling. The best we can do is to read the footprints of his passing and orient ourselves by them.

READ ALSO: Adedotun Phillips And The Unfinished Business Of Reform In Nigeria

Indeed, there are several significant senses in which he was just a typical politician motivated by sheer ambition in the way he moved from one party to another. A dimension that is the face of realpolitik that all politicians are used to in Nigeria today. No one would, however, deny the capacity of Akala as a bridge-builder and a master-negotiator who understood the technique involved in high-politics. And a testament to this is the coalition of politicians gathered here today in a posthumous seminal reflection on Oyo State political future, all to honour the broad-mindedness, accommodationist exemplariness, that he was dedicated to in his lifetime

Let me end this critical eulogy by characterizing the persona of the politician that I think Chief Christopher Adebayo Alao-Akala represents; a legacy that could serve as a pathway for a politics that can move us forward. Otto von Bismarck, former first chancellor of the German empire, once wrote that “politics is the art of the possible, the attainable—the art of the next best.” This quote speaks about the essence of realpolitik; the capacity to get things done even outside the demands of ideologies and idealism. Politics within the context of Nigeria could be a very difficult thing. It demands a lot of compromise that often clashes with one’s ideological principles. To get things done is therefore not to be perfect, but to get things done in ways that improve the lives of people.

It is in this sense that Chief Alao-Akala was such a pragmatic politician who deeply understood what it means to be a politician that makes things happen. And one significant way he did this was through building an inter- and intra-ethnic confidence and negotiations that transcended party and ideological lines to fast-forward the demands of good governance. It seems to me that no one can accuse Chief Alao-Akala as being for Ogbomoso alone, or for sidetracking essential infrastructural development just to favor Ogbomoso to the detriment of other regions in Oyo State

READ ALSO: Rebuilding Nigeria’s Broken Walls: From Emotional Patriotism To Nehemiah Complex

In this sense, Alao-Akala created a definitive contrast by which we can assess what it means to be a pragmatic politician in a context that should normally have generated acrimony and dead-weights of delayed decisions that make lives difficult for citizens. That any politicians could survive within such a stifling environment is a miracle. It takes compromise and pragmatism. It takes a vision that is already aware of the deep mines involved in acting on behalf of the people rather than for selfish and self-serving ends alone. The key word in my last sentence is “alone” because it makes allowance for a politician to find means to feather her own nest or those of her ethnic constituents without compromising her stewardship to the people. The two are not mutually exclusive.

Nigeria urgently needs politicians who are simply not mere jobbers, but those who are motivated, as Alao-Akala was by his background and existential deprivation. Whatever motivates anyone running for office, the critical matter is that such a person must be ready to do whatever it takes to make life more abundantly richer than what exists before she gets there. This is what it means to make politics the act of the possible, and Chief Christopher Adebayo Alao-Akala was our exemplar.

. Being  a lecture delivered by  Olaopa, a retired Federal Permanent Secretary,  and Professor at National Institute (NIPSS), Kuru-Jos, at the Day of Tributes organized by the Oyo State Political Class in collaboration with the Oyo State Government in Ibadan on Monday, 14th of February, 2022.


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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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