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Ritual Killing By 16-year-old Indicates Moral And Educational Failures

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Witch Burning, Impunity And Abuses Linked to Witchcraft Beliefs In Benue State
Dr Leo Igwe

By Leo Igwe

The attention of the Advocacy for Alleged Witches has been drawn to a horrifying case of ritual attack and murder in Lagos, Nigeria. This incident involves a 16-year-old teenager, Azeez Tajudeen, who lives in the Ijanikin area in Lagos. Tajudeen lured a 4-year-old child, named Ibrahim to a nearby primary school and murdered him. He stabbed and strangled the child to death. He removed the intestines, kidneys, and private organs. Tajudeen said that a man named Osho asked him to get him some human parts and promised to pay him fifty thousand naira(thirty dollars) for the service.

The Advocacy for Alleged Witches is outraged over the gruesome killing of this child and other instances of ritual attacks and bloodletting in the country. AfAW is aware of another case of ritual murder of a girl by the supposed boyfriend in another part of the country. These cases of ritual attack and killing are a clear demonstration of moral and educational failures. Skeptically oriented Nigerians must rise to the challenge of reorienting the public and promoting reason and scientific thinking.

At a time when Nigeria is going through an unprecedented economic crisis that has led to multidimensional poverty, stress and distress, despair, hunger, and uncertainties, one expects an increase in cases of ritual attacks. Many people are vulnerable; they could easily be lured to engage in ritual sacrifice and to explore purported ritual means of making money. More people are likely to embrace ritual money-making narratives or consult ritualists for some help. Ritualists and other self-acclaimed occultists will tell seekers of ritual money to go in search of human body parts.

As in this case, those who cannot get the human parts would commission others to do so on their behalf. Some people are inclined to accept such assignments and undertake to attack and murder others in the quest to make some income.

The Advocacy for Alleged Witches warns the public to be vigilant at this time and to resist any temptation to indulge in money-making rituals, or to go in search of human body parts. It is a fact, as this case shows, that people attack and murder others for ritual purposes. It is a fact that people procure human body parts for rituals. It is a fact that people indulge in some money ritual sacrifice of human body parts. However, there is no evidence that these sacrifices yield money or wealth as popularly believed and often portrayed in movies such as Nollywood films or African magic.

Ritual money or wealth is fiction and has no basis in reason, science or reality. As this case has illustrated, there is an urgent need to reeducate and reorient children and youths in the country. Superstition is destroying the moral fiber of the society. And it is the responsibility of this generation of Nigerians and Africans to end ritual attacks and sacrifice. Young people are often the victims and the perpetrators because they are socialized to believe that ritual money is real. Unfortunately, it is not. At home and in schools, children and youths are taught and told about the ritual processes of achieving success. They are made to think that ritual wealth is a fact. Hence, some youths are motivated to indulge in vicious attacks and murder other human beings, including their parents and relatives. Nigerian authorities need to encourage critical thinking in schools and society. They should get students to question and examine ritual money narratives and associated superstitions. Nigeria needs to execute an intense public education and enlightenment campaign and get the public to abandon ritual money beliefs and embrace critical thinking and science-based means of making money and acquiring wealth.

Dr Igwe directs the Advocacy for Alleged Witches.

 

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Opinion

T-pain

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

By Toyin Falola

‘T-pain’ is the new alias of our president, the Asiwaju of the Emilokan Dynasty. The first time I came across the new slang T-pain, I did not give much meaning to it because what does the American Rapper T-pain have to do with the truckload of Nigeria’s problem? But many thanks to the internet! I discovered that T-pain is rebranded as the personification of the Nigerian populace’s suffering under President Bola Tinubu’s administration. This is an adopted name for the pain Nigerians are experiencing due to the President’s economic reform and policies to restore the nation’s lost glory. Since entering politics, the President has gone by many nicknames: Jagaban to City Boy, Emilokan, and T-pain. Humour me, Nigerians, where does it end? Could it be that Mr. President finds it interesting to be the subject of humour for the people he represents? I think not.

The other day, I had a good laugh when I saw an ad from a popular food delivery app that said: “Order food and get free delivery on all orders. Use the code TPAIN.” And just like that, I knew the internet had found its latest meme. The irony is not lost on anyone. In a country where people struggle to afford a decent meal, the idea that T-pain, the symbol of national economic hardship, is now being used to promote a food delivery service feels almost too poetic. It is as if the advertisers knew precisely what was on the minds of Nigerians: this is the code we need, the code we are living under, that is keeping us from eating well.

The ‘T’ in T-pain refers to Tinubu, the captain who has sailed the nation’s ship into economic hardship. To those who believe in the vision and plans of his administration, T-pain means Temporary-Pain, as the president has described in his 64th Independence Anniversary Speech that reforms being implemented by his administration are showing positive signs and there is light at the end of the tunnel. Temporary hardship for the betterment of the economy. So, he says, keep enduring, e go better!

But most Nigerians do not seem to accept the plans and ambitions of T-pain as seeing is believing: leave what we cannot see, let us believe in what we can see. As this generation will say, “Leave Chochocho, show workings!” Mr. President claims to understand the struggles faced by the people in these challenging times and vows his commitment to finding sustainable solutions to alleviate their suffering. As genuine as the intentions might seem, it is difficult to believe in an administration that started with “Emilokan” as its catchphrase. The so-called economic reform has taken away the purchasing power of an average Nigerian. NELFUND is on the path of making education inaccessible to the average Nigerian without burying families in debt. How does one restore dignity to the country when education, the fundamental building block, becomes a luxury for those who can afford to gamble with their future?

Security reforms, but bandits can freely operate to the extent of damaging power supply to Northern states. Has security indeed improved? Petrol prices increased for the second time in October, and NNPC has officially crossed the 1000-naira mark. In the name of saving the cost of governance, he replaced 5 ministers, aside from the suspended one, by appointing seven new ones. Only P-BAT and his team understand his economics, and one needs to ask Mr. President the purpose of the so-called economic reform because we do not see how it has made life any better for Nigerians. In theory, reforms are meant to be a bridge to prosperity, a necessary disruption that realigns the economy for growth and development. The reforms have felt more like a series of policy missteps, or worse, deliberate choices to tighten the noose on ordinary Nigerians.
“Adiye nlaagun, iye ara e ni oje ka mo” is a Yoruba proverb that loosely translates to: “The chicken is sweating, but its feathers conceal it.” It is a metaphor that best describes the state of the Nigerian economy right now. While the average Nigerian is sweating through the daily grind, facing rising costs, and struggling to make ends meet, those in power seem to be unbothered and insulated from the suffering of the masses. The chicken’s feathers may look fine, but under the surface, the reality is that the economy is under intense pressure, and there is no sign of relief in sight. The elite might be untouched by the heat, but the average Nigerian is feeling the burn.

In Nigeria, the price of goods and services rises and never decreases. The okra seller at the market will sell five sticks to you for two hundred Naira, and if you dare ask why it is that expensive, she will give you a stern look and say, “Are you blind? Don’t you see that we’re in Tinubu’s era?” They either blame T-pain or remind you of petrol pump prices, which is also an offshoot of his administration. One way or another, T-pain is the new word on the lip of every Nigerian. This is not even the era where you take money to the market and buy something off your shopping list, nor do you come back from the market smiling. The prices of things have just skyrocketed, so much that the last time you bought them, the market women with their foul mouths insulted you for pricing their goods without using your church mind. If it is not that you do not have the fear of God in you, why else would you price a tuber of yam from seven thousand Naira to two thousand Naira? The okada man also advised you to use your leggediz benz since five hundred Naira is too much for you to pay him to get you to your destination, which used to cost two hundred Naira before T-pain’s administration. So, you trek halfway and then take a cab for the remainder of your journey home to beat the cost of transportation. You eventually get home and start calculating how you have just spent your minimum-wage salary- that the increment is yet to be implemented- on just one excursion to the market. Were you robbed? Did money fall out of your pocket? What exactly did you buy for cash to have finished like this? At a point in your deep thought, you scream, “Tinubu!!!!!” It finally hit you that T-pain is the architect of the new level of inflation unlocked in Nigeria. It is like an exclamation of disbelief, an involuntary outburst at the situation. You wonder, how did we get here? How did we let this happen?

Nigeria is indeed an exciting country to live in, and I mean that in every sense. Just like there is nothing new under the sun, Nigeria does not have new problems; the problems remain the same; they only differ in their degree of expression. We encounter no genuinely new problems; we see recurring issues of economic hardship, high cost of living, search for meaningful employment, bad governance, and insecurity, amongst other social vices. We only hope a new government will bring fresh air and comfort to our past sufferings.

However, it appears that T-pain’s administration has only come to take the economy from frypan to fire. The so-called “devaluation” of the Naira is an economic measure that sounds like a policy straight out of a textbook but feels like a cruel joke when you are trying to buy food. With the Naira now worth less against the dollar, Nigerians can no longer escape the harsh reality that our currency has rapidly lost value, making goods unaffordable. Simple pleasures like a tin of Titus Sardine — have now been priced so that the commoner would have to do some calculations before buying. Who could have thought that Titus Sardine would ever be sold for 1,500 Naira or a bag of pure water be sold for 400 naira? The rich and the poor can feel the heat of T-pain’s regime. The T-pain era is a bitter joke, and though we are desperate for relief from the economic storm, we have found solace in humour because what else is there to do when the price of bread is now higher than your weekly transportation budget? Welcome to the T-pain era.

Take the recent rise in petrol prices, for example. With fuel now touching 1000 Naira per litre, a price point that would have been laughable just a few years ago. I remember the era of Goodluck Jonathan in 2012 when the petrol price was increased from 65 Naira to 120 Naira, and we still grumbled about it. This T-pain era is just the era we did not expect! Nigerians face the reality of paying high amounts to fill their cars or waiting for the government to “fix the economy” while their livelihoods drain. Petrol hikes are now a national sport, a quarterly event that leaves Nigerians clutching their wallets in dismay, with the only visible reward being a more efficient fuel subsidy elimination. The irony? You cannot subsidize anything if people cannot afford to buy the fuel in the first place.

The national power grid has collapsed more times in recent months than anyone can count. Before now, it used to be “Nepa don carry light;” now it is “National Grid don collapse’. The power supply used to be epileptic, but it has finally collapsed. It has become a joke, except there is nothing funny about it. Nigerians are left in the dark, quite literally, as power cuts continue to wreak havoc on businesses, education, and daily life. Imagine landing an international remote job after job hunting for years, only to lose it in a few months because your government failed to provide a stable power supply for its citizens. At this point, the only thing more consistent than the national grid’s collapse is the government’s promises to fix the nation’s problems. Yet, each new collapse feels like a fresh reminder of how far we have fallen. In a country where stable power could fuel industrial growth, make homes livable, and improve productivity, the constant blackouts are a stark symbol of what is broken in Nigeria.

Despite the administration’s insistence that “temporary pain” will lead to long-term gains, most Nigerians struggle to see the light at the end of the tunnel. In the words of this generation: “E go better, when?” It has been months, if not years, of hearing that the reforms are “showing positive signs,” yet the only thing that is showing is the rising cost of living, the continued devaluation of the Naira, and an increasing sense of desperation.

Ultimately, the T-pain era seems to be a paradox of promises and pain. Nigerians are caught in a cycle of hope mixed with hardship, facing a barrage of economic struggles with no clear end. Though the administration promises that the pain is temporary and for the greater good, the reality on the streets tells a different story. From skyrocketing food prices to endless fuel hikes and power outages, it feels like each day brings new challenges that the average citizen must overcome.

To Mr. President, sitting in Aso Rock and reading a speech that sounds like “My fellow Nigerians, I am well aware of your frustration” instead of providing evident solutions only fuels the anger and frustration of the people because the reality on the streets contradicts the lofty promises broadcast from the government seat in Aso Rock.

Despite the excruciating living conditions, turning a blind eye to the suffering of the populace, and insisting that the reforms are necessary for an economic breakthrough that takes Nigeria from the Third World to the First, achieving this goal should not be at the expense of the livelihood of the people lest to create reform, you create a worse deform that will take more years of hardship to restore. While the reforms are being implemented, there should be cushioning effects that make the reforms bearable for the people. People can better believe in a working administration than one who preaches “Temporary Pain.” The question is, for how long can this pain be temporary? Until the end of the administration in 2027, when will we have another hard time deciding on the next Emilokan or a second term for the current Emilokan? The most tremendous pain of reform is discontinuity. If another administration takes over from T-pain, would the mission not be aborted for the start of a new one? If President Tinubu’s administration does not shift focus to implementing measures that truly cushion the hardship, Nigeria risks a cycle of economic suffering that could persist beyond his term. The most significant risk here lies in the potential for the next administration to abandon current reforms, further destabilizing Nigeria’s path to recovery and prolonging the “temporary pain” that we were told would ease.

Nigerians are known to be symbols of endurance who face every challenge with humour and as a coping mechanism, even if it means turning the president into a subject of humour. However, there are endurance limits, and we must not get to a point where our people start killing their children for survival. The people have reached a point where they must weigh their survival against any promises of future prosperity, and this irony has not gone unnoticed. I believe there is still time to change the unpleasant narrative. T-pain can indeed be the temporary pain that the president’s supporters interpret it to be. A sigh of relief, a breath of fresh air, and ease despite reform is possible. But if the president decides to stick to his guns, there is nothing more we can do than continually believe and hope for the emergence of the Nigeria we dream of.

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Cultivating Pluriversalistic Creativity And Scholarship Through A Curriculum In Falola Studies

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Dele Jegede In Conversation With Prince Yemisi Shyllon

By Oluwatoyin Vincent Adepoju

Compcros

Comparative Cognitive Processes and Systems

“Exploring Every Corner of the Cosmos in Search of Knowledge”

I envisage a curriculum of learning inspired by the work of polymathic scholar, writer, research organizer and scholarly entrepreneur Toyin Falola.

These curricula could be of two types.

One could explore the character of his activities in particular cognitive domains, the interrelationship of these activities and their conjunctions with and significance beyond the universe of activity generated by Falola’s work.

Another approach could be that of developing creativity by emulating Falola’s example. Such a learning strategy would aspire to cultivating creativity that is individualistic as well as collaborative, intellectual as well as imaginative and artistic, locally sensitive as well as multicultural and international in inspiration, grounded in the material world as well as maximizing the significance of cyberspace.

Such a pluriversality creativity would take inspiration from the individualistic character of Falola’s work-represented by his sole written books and sole written essays, book chapters and poetry.

It would adapt the collaborative character of Falola’s productivity, as demonstrated by his co-written books, co-written essays, edited books, editorship of journals, book series with various publishers, conferences, interviews, his establishing a publishing house/s/consortium, financing book publications, establishing prizes, and more perhaps.

The aspirant would work out how to employ for themselves their own version of the intellectual character of Falola’s creativity, as expressed in his scholarly writings elucidating, analysing, interpreting and applying phenomena, ideas and insights in various books, essays and public addresses.

This approach would develop for the individual the person’s own version of the imaginative dimension of Falola’s creativity, reworking material, social and mental realities in imaginative terms and projecting possibilities beyond the existent through such initiatives as new academic programs.

This method would cultivate a person’s artistic skill, creating novel structures of expression using expressive techniques centred in imagination and evocation rather than directness of expression and analytical power, as demonstrated by Falola’s poetry.

This learning strategy would explore how the student could learn from the insights possible through their environment, as well as contributing to shaping that environment, as evident in Falola’s studies of his African and diaspora African social, expressive and cognitive contexts and his efforts in contributing to shaping those contexts.

This perspective on creative growth would also seek to learn from a broad range of cultures and countries, bringing them into a synergy, perhaps focused on a central cultural inspiration, as is visible in Falola’s integration of Western and African thought and cultures in his scholarship, a scope recently extending into South America in studying perspectives on decolonization.

These initiatives in developing people’s creativity would draw from the material world of physical human sociation and the inspiration of nature, from physically embodied knowledge systems and the social networks and cognitive resources enabled by cyberspace, as exemplified by Falola’s use of both physical and digital learning resources, through his creation of collaborative networks in physical spaces such as universities in Africa and the West and the construction of an international research network using cyberspace.

 

 

 

 

 

 

 

 

 

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Professor Jide Osuntokun: A Life Of Service And Legacy

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

By Toyin Falola

The Noble Academic and Patriot by Ayorinde Omosebi is a biography of Professor Jide Osuntokun chronicling the life of this great historian, diplomat, and educator who has left significant marks across Nigeria’s academic and political landscape. In a careful reading of this biography, it is seen that important aspects of his life, achievements, and purpose involve a dedication to knowledge, national development, and family. This tribute also sets an inspirational example: the life of a man of high caliber, whose character and major achievements are based on the principles of resilience, intellect, and unwavering integrity, dedicated to the betterment of society and future generations.

Professor Osuntokun’s ancestral lineage is a subject of the biography, revealing a family legacy steeped in resilience, leadership, and cultural pride. His predecessor, Aro-Ogeregere, a prince deprived of the right to the throne, chose to live as an exile rather than instigating a war, thus setting the tone for future generations. Dada, his descendant, did not differ in this aspect as he maintained fierce independence coupled with courage, thus becoming a leading figure in the Ekiti Parapo/Kiriji War, and he was famous for his astuteness as a commander and a soldier. Sapoloso-Ojo, the son of Dada, also followed a lineage tradition, fought in the British colonial army during World War I, and pioneered trade across regional borders. From the life of the Osuntokun family, something as simple as commitment to community, coupled with bravery and willingness to deal with hardships, was inherited from one generation to another. In addition to documenting Professor Osuntokun’s family origin, the author also underlines the firmness, the virtues, and the historical backgrounds that were part of his existence, explaining how the roots influenced his scholarly and moral character.

Professor Osuntokun’s primary education commenced at Holy Trinity Primary School Ilawe-Ekiti and later Emmanuel Primary School, where he performed excellently. During his early education, discipline, community values, hard work, and strong character were instilled in him, a standard that was taken to Christ’s School Ado-Ekiti when he transferred. As one of the most academically competitive schools well known for instilling discipline and morality, Christ’s School nurtured him through discipline, religious devotion, and cultural orientation. It was here that Osuntokun was able to cultivate a good dose of responsibility, hone competitiveness, and discover his intellectual standing. Another turning point was his move to Ibadan Grammar School for higher studies, which sharpened his analytical abilities and exposed him to more general intellectual difficulties. The high levels of education and quality leadership in these schools were central to his development of a view of the world, values, knowledge-seeking, and reformist attitude. As one can see from the biography, this period of his life also reveals a major theme of the work about the value of early education to later success.

When he got to the University of Ibadan, he intended to study geography, but he changed to History under the inspiration of the History professor, J.F Ade-Ajayi. Deeply involved in notions about nationalism and cultural identity during a moment of post-colonial intellectual enthusiasm, he was surrounded by an exciting academic setting. His stay at Ibadan was full of great discussions with similar spirits who shared a commitment to reshaping Nigeria’s future.

Professor Osuntokun’s advanced academic path started with the Killam Scholarship for Doctoral Studies at Dalhousie University in Canada, which offered him the opportunity to specialize in European, British, African, and Commonwealth history. His work on Nigeria in the First World War for his doctoral research entailed archival explorations in London, Hamburg, and Paris. In the biography, the focus is relevant to the discipline, depth, and historical analysis the completion of this project demanded, representing his skills in synthesizing complex historical narratives across international contexts.

The fact that out of all the students at Dalhousie, Osuntokun was one among the few ethnic minorities, not to mention doctoral candidates, put him in a particularly stimulating atmosphere. These developments enriched his academic experience by gaining multicultural perspectives, which deepened his understanding of colonialism’s history in Africa and its implications on the world.

After his Ph.D., Osuntokun’s academics led him to the University of the West Indies, where he pioneered the study of African history. His work in Barbados fulfilled both academic needs, reversed unproductive stereotype expectations from students, and provoked them with a positive outlook on African history. This formative period in his academic career, marked by international scholarship and teaching, established Osuntokun as a committed historian with a clear mission: to record and bring African voices and agency into the global discussion.

After his sojourn, Professor Osuntokun returned to Nigeria and was at the University of Ibadan, Jos campus, until he transferred to the University of Lagos. Indeed, his passion for academic excellence and intellectual rigor significantly impacted the landscape of universities across Nigeria. Quickly rising to be a powerful player in Nigerian academia, Osuntokun lectured with a dynamic style, combining historical insights with a critical viewpoint on Nigeria’s post-colonial difficulties. His lectures went beyond traditional history, often addressing issues of governance, nationalism, and ethics, shaping a generation of students who later became leaders across various fields. His influence extended beyond the classroom, as he was actively involved in curriculum development and mentorship, pushing for a rigorous academic standard in Nigerian institutions.

The biography highlights Osuntokun’s role in fostering intellectual discourse within Nigerian universities, establishing him as a committed educator dedicated to cultivating critical thinking and national awareness among his students. His contributions marked him as a transformative force in Nigeria’s academic development.

Professor Osuntokun’s tenure as Nigeria’s ambassador to Germany marked a notable chapter in his career, defined by diplomatic resilience and an unwavering sense of patriotism. Tasked with strengthening Nigeria’s relations abroad, he navigated complex political landscapes with tact, especially during periods of military dictatorship at home that often cast Nigeria in a challenging light internationally. His dedication to national integrity, even amidst these political tensions, underscored his commitment to representing Nigeria with dignity.

The biography portrays him as a diplomat deeply loyal to Nigeria’s interests, whose patriotism shaped his diplomatic strategy. This role expanded his influence beyond academia, reinforcing his dedication to Nigeria’s sovereignty and his role as a committed public servant.

Professor Osuntokun’s legacy is profound, spanning academia, diplomacy, and family life. As a scholar, he shaped Nigerian historical studies, advancing rigorous scholarship and mentoring generations of students who rose to leadership across various fields. His intellectual contributions enriched Nigeria’s academic landscape, promoting a nuanced understanding of Nigeria’s history and its role in global affairs. In diplomacy,

Osuntokun’s tenure as ambassador demonstrated his commitment to Nigeria’s sovereignty and reputation, marked by a sense of duty that transcended personal interest. His diplomatic engagements showed a balanced approach to representing national interests while addressing international concerns with integrity.
On the personal front, his dedication to family and moral values stands out, embodying the ideals of resilience and humility. The biography presents him as a role model, illustrating a life dedicated to service, intellectual growth, and patriotism. Osuntokun’s legacy continues to inspire, exemplifying the impact of a life devoted to both national progress and personal integrity.

The biography The Noble Academic and Patriot encapsulates Professor Osuntokun’s profound impact across academia, public service, and family life, preserving the legacy of a life steeped in intellectual pursuit, diplomatic integrity, and unwavering patriotism. His journey, marked by a dedication to Nigeria’s development and cultural preservation, offers an insightful reflection on what it means to serve one’s country through diverse roles.

This book not only documents Osuntokun’s accomplishments but also serves as a lasting tribute, offering future generations a model of resilience, leadership, and ethical commitment. Through detailed accounts of his academic rigor, diplomatic challenges, and personal principles, the biography immortalizes his ideals and contributions. It stands as an essential record, emphasizing his influence and the values he championed. In capturing his multifaceted legacy, the biography affirms his enduring relevance and underscores the transformative impact of his life’s work on Nigerian society and beyond.

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