No fewer than 5043 secondary school learners in Ogun State Students have been trained on how to use the abacus counting machine skills to solve addition and subtraction Mathematical problems, so as to enable them to break the world record. 

The programme organised by International Academy For The Gifted (IAGIFTED), in collaboration with Ogun State Government, held at Dipo Dina International Stadium, Ijebu-Ode, Ogun State.

Giving an insight to the programme, the wife of the Ogun State Governor, Mrs. Bamidele Abiodun said it is imperative to encourage learners to adopt usage of abacus skills for mathematical calculations, noting that it would not only enable them compete favourably with their mates in other nation of the world but also take our educational system to a higher pedestal. 

Mrs. Bamidele noted that Science, Technology, Engineering, Art and Mathematics (STEAM) education is only essential tool for personal and professional development for driving innovation and economic goals, hence the reason for Prince Dapo Abiodun government's commitment towards ensuring that every child have access to effective STEAM teaching.

The First Lady of Ogun State described education as the key to unlocking the potentials of the youths and empowering them to become agent of change in the society.

Mrs. Abiodun said "I extend my heartfelt thanks to the organiser of this very special programme, Prof. Adewale Solarin, which was to commemorate his 70th Birthday Celebration for the vision in championing STEAM education and for putting Ogun State on the world field. I am pledging my full support to this great vision of yours." 

In his speech, the Commissioner for Education, Science & Technology, Prof. Abayomi Arigbabu submitted that Prof. Solarin was acadmia par excellence, due to his academic prowess and expertise, can be referred to as Grand Father in academics, because he has nurtured and produce Professors, who have also mentor other Professors and PhD holders, appreciating him for his greatness, unrelenting efforts and a shared vision.

 Speaking, The Vice Chancellor, Tai Solarin University of Education, Prof. Oluwole Banjo affirmed that the feat Prof. Solarin have recorded in his chosen field, and his contribution to National Development will forever remain indelible, praying God to continue to shower his blessings on him and grant him the grace to enjoy the fruits of his labour in good health and sound mind.

Responding, the visioneer of the programme and Chairman IAGIFTED, Professor Solarin explained that the selected over 5000 learners were gathered to have Largest Mathematics Lesson Class, as well as teaching them on the simultaneous usage of Asian Abacus with both hands, in order to develop both sides of their brain in solving Mathematical problems, saying the event was organised to mark his 70th birthday and retirement from active academic service. 

The highlight of the programme includes competition on usage of abacus, where Master Isaac Rilwan and Miss Damaris Oyediran won the male and female categories respectively and were presented with trophies as King and Queen of STEAM.

Strangely this essay had its foundations in 1968 and was in its original form published in the old Daily Times. Writing under the topic 'THE EDUCATION WE WANT MUST HAVE TECHNICAL BIAS' Tai Solarin said "I have been asked to say briefly what I think of our education now and in the future.

Quite strange that we are already in that future and we still do not know what kind of education we want to run, is it Universal Basic, or Universal Primary, is it Unity Schools owned by government or the Unity schools owned by Businessmen that want to declare profit after each academic calendar year rather than improve the quality of students and teachers and the education dispensed.

In 1968 Solarin wrote "A good many of us spat on the education we had yesterday, and ofcourse what passes for education today. And there is, certainly, a stratum of our society that looks back, nostalgically, at the quality of yesterday's education". How many of us today can argue that this is not the truth, even the generation that had its education in 1990 now looks back with nostalgia.

In 1968, he opined that by and large, most of us believed that there was very much missing in the content of our yesterdays' education. What we have today, in spite of innovations and the bold attempts to re-orientate it, remains, as it was yesterday, orthodox, slow foot, myopic.

It is 2024, can we honestly call the situation any better, rather after the billions of Naira committed at a rate incomparable, the system, the sector is more slow foot, myopic and orthodox than then.

Our educational system today only sharpens the head to near pin end quality and this is even rare but it also makes the possessors limb atrophied by long disuse. Our education is money centered. It is an education which goads the possessor asking "what can my country do for me?" not as J.F.Kennedy requests immortally, "what can I do for my country?

In 2024, we are left to define the quality of education we want for tomorrow when our peers have gone far in Japan, Malaysia, Singapore, neighboring Ghana has even refused to wait for us.

Solarin had asked that we bring functionality into our education. He said that "There is, I think, only one significant thing we want in our education for tomorrow-FUNCTION. That we arm our children with functional education" In my words, today the education is not functional, we have unemployable graduates, and my apologies, totally useless school leavers.

While Tai anchored his stand on State owned schools as an atheist, I advocate government's participation as a matter of social contract and responsibility to the people. That way we could boast an education that 'LIVES'.

Do we have an education in which a possessor wants to elevate the less privileged that surge him round, the answer is no. Today what is the value of the education given to a young man who lives or is doing his mandatory service year in a guinea worm infested area and yet is incapable of causing a revolution in the lives of the villagers by transforming their drinking water into healthy supply? Today every graduate desires Shell, Chevron, MTN, GTBank and the rest jostle for pensionable Ministry jobs; excluding those not in politics as educated thugs.

What is the use of education given in physics to a young girl when the lights go out; she does not know what to do to get light again. In Nigerian education, how many graduates can carry aloft an oasis of light, very few because the education is short on quality and is therefore poor? 

We are of the opinion that our education should be one that gives the 3-Rs Reading, Writing and Rithmetic. During the formative years, our kids should be made to know that they are members of a society to which they owe so much not the present Tokunboh arrangement, they must be initiated into all the faculties of operations carried out by adults only that sadly and unfortunately the operations of this generation is corruption.

The bitter truth is that we are reeling out nonsense from our Primary stage to the highest level of education. We are cursed with a leadership that is at loss to what the cure is. We have developed a set of students whose parents bribe up the academic ladder because teachers will teach nonsense after all. Our schools today at best are filled with frustrated persons that are still holding the chalk for lack of what to do next. Every year no one is really taking stock of the number of University manpower leaving the shores of this nation never to return and we just sit and term it brain drain, when in truth it has become a complete DRAIN, brain and belly, soul and spirit.

Today, how many young people want to go home and at the beginning of the year cut the bush in readiness for the New Year’s planting; making of garri or pounding the yam or preparing the 'ewedu' soup? If these children do not participate how can they be integrated into the society, if all the values they see are big cars, big mansion, how they integrate should not be surprising.

We cannot guarantee any form of free education, most Governors have turned state bursary allocations into political tools, that is when it is not intelligently and crookedly sent to England to buy a mansion in cash.  Government at the center is confused, one minute it is a 6-3-3-4 system, now we hear it would be 9-3-4, only Allah knows if the next one won’t be 16-16-16. 

Till this moment no one has explained the rationale behind the change, the merits or otherwise why we had to abandon the last system which was barely practiced for a decade plus. A nation that jokes with the education of its youth and its citizens would have itself to blame not just in the future but in the immediate.

Today, agricultural science is a theoretical subject and schools do not even have farms any more, University of Agriculture takes more students for law than Agricultural Extension courses.

Why do we like to lie to ourselves.I never will know, I can authoritatively tell you that in the whole of Plateau State, Abia, Kano and Osun States by random sampling no public school has a functional up to date complete computer unit, internet with functional printers, and Governors will tell you how they have transverse from Galilee to Riyadh in improving education and the government at the center is preaching info-tech and AI.

Parents do not even know what their wards are doing in school; “let me see your homework” is now a strange phrase in families. Who really cares, the Ibos to Alaba in droves, and our Yoruba brothers to the mechanic workshop and how about us in the North, it is worse because our leaders are fighting for a place at the center. 

There are no apprentices by calling but because of a lack of choice. An uneducated populace is one of the recipes for catastrophic socio-eco-political, cultural and steady decline, a nation where anything will always go. 

The Boarding system in which was the best is gradually fading or negatively modernized, it was where we learnt to queue up, collect our food, sit down at prescribed tables and organize the cleaning of those tables; washing up by all who partook of the food. It was a system that inculcated in students honesty PROMAX!

So, very recently one of my adult sons, was at the park, having dropped his friend off to board a vehicle to Abuja, he was accosted by a deaf and dumb woman who asked for a token, I am sure many of us must have experienced them. He dipped his hands into his pocket and gave her a token, and as he walked into his car. He heard the woman say “Thank you”!

The words of Tai Solarin should conclude this essay..."the education being given to our children today, will give us a newer and nobler Nigeria." If that today was 1968, suffice to say that there is a problem in the land educationally with the kind of education being given in 2024 where dumb people speak— May Nigeria win!

President Bola Tinubu extends his congratulations to Alhaji Alliyu Babatunde Oduwole, an Ijebu prince, as he marks his 80th birthday.

Alhaji Oduwole, an active citizen and believer in Nigeria's potential for greatness, has embarked on many lofty advocacies to promote public accountability, peace, and dialogue.

In 2015, he created a plethora of fora to discuss 'Project Nigeria'; held citizen-engagement meetings, and submitted a memorandum on constitutional amendments to the National Assembly in 2022.

In 2018, he founded the United Muslim Community Care Foundation to feed indigent Nigerians of all religious persuasions. The foundation has been feeding many families during this Ramadan and providing them with some stipends.

As Alhaji Oduwole marks this milestone birthday, the President wishes him good health and renewed vigour in his service to humanity.

Chief Ajuri Ngelale 

Special Adviser to the President 

(Media & Publicity) 

April 7, 2024

Yesterday marked his golden priestly anniversary (50 years). I was among those who were under his guidance, both as a mass server and in the seminary. Unfortunately, after representing Mr. Peter Obi at three events, I arrived late as his representative at the event after the homily by another of our great teachers, Bishop Jonas Benson Okoye. However, I caught the reverberations of the sermon upon my arrival. OSTENDE said it was the first time he observed the emotional side of our Lord Bishop, thus prompting my request for the video. I just finished listening to it after today's 6 am mass. I appreciate the sentiments expressed by the bishop. The sermon's summary is that Monsignor Mgbemfulu is a priest in both fact and name.Prompted by the foregoing, may I repost my article on him in 2020, when he retired after 40 years in the seminary? I was humbled when Msgr said that this article inspired him to pen down his autobiography, which was one of the books presented at the anniversary. Read on!

Sylvester Mgbemfulu: a Priest and a Teacher - Valentine Obienyem

We cannot study our subject, Monsignor Sylvester Mgbemfulu in isolation, but must first look at the subtle interplay of culture, tradition and heritage all of which helped shape his outlook and even concept of reality. 

Among these influences, perhaps after his parents, there is his home-town. Born on the 30th of September, 1945 inUgbene, in today’s ANorth Local Government Area of Anambra State, he attended primary schools in Ugbene, Ugbenu and Nando. These towns of relatively same level of development, tucked away from civilization at that time, may have contributed to his shyness. After his primary education, he stayed in the village helping his parents in their vocations, especially farming and fishing. He still recognizes the species of fish by their silent cries, speed and other aquatic characters which only fishermen understand.  

While in the village, like other children, as testified by some of his age-mates such as Chief Simeon Dilinyeru, he was awed by the periodic visit of early priests to the area for spiritual ministration. At this point, he started yearning to become like them, particularly, as revealed by his immediate elder brother, Mr. Longinus Mgbemfulu, with the support of his father who saw it as a good omen that he was born on a day one of those priests first visited their community. Fortune smiled his way when, in 1962, another of his elder brothers, Hon. Mmee David Mgbemfulu took him to Aba to join him as a vendor of newspapers. The movement to Aba exposed him to another stream of influence as one experiences with the movement from primitivism to modernism.   

As a young boy, Mons as he is fondly called by his people, seemed ready-made for the priesthood. This was attested to by his people of Ugbene, including his brothers and age mates and brothers who contend that he was made for the priesthood and nothing else. Speaking to them, this writer figured out that Mons has always been calm, reserved, soft-spoken and inclined to sanctity. Simeon Dilinyeru reveals that they “grew up together and went to school at the same time. At that time some people were against his becoming a priest but we knew that he would eventually become one because of the holiness of life that was decipherable even at that young age. Rather than struggle for anything, he would let it go”. 

From Aba, Mons was enrolled at All Hallows Seminary, Onitsha in 1963. In 1968, he moved on to Bigard Memorial Seminary, Enugu. Due to the Civil War, the Seminary was largely peripatetic, moving from one town to the other as dictated by the uncertainties of the war. Eventually, he was ordained on the 20th of April, 1974, by Francis Cardinal Arinze, then the Archbishop of Onitsha. We can, therefore, say of him just like all priests and ex-seminarians who imbibed the right training, that he was moulded by the best institution for that purpose – the Seminary. There, his body and mind, character and disposition in life were profoundly formed. He was undoubtedly presented with the usual opportunity to devour books hungrily, to imbibe sound discipline, to think clearly, to inspire holiness by living a holy life, to realize how sweet and noble it is to work for God and perhaps as sometimes the case, he got intoxicated by over-dose of religiosity.

Even as a young priest, the priestly vows of obedience, poverty and chastity made the greatest meaning for him and he resolved to succeed rather than fail with them. As a new priest, he received the gift of a motorcycle from his people, which he put to full use in the propagation of the gospel. Seeing the competition of virtues in him, Cardinal Arinze took special interest in him and sent him to St. Paul’s Seminary, Ukpor as the Rector, after a stint as the Assistant Parish Priest to Monsignor William Obelaguat St Mary’s Catholic Church, Inland Town, Onitsha. Following Mons’ progress and love for education with keen interest, the Cardinal sponsored him to the University of Nigeria, Nsukka (UNN) to study Chemistry.

On graduation in 1981, while waiting to resume in the Seminary of the newly-created Awka Diocese under the pastoral care of Most Rev. Dr. Albert Obiefuna, Mons was posted as an Assistant Parish Priest to St Patrick’s Cathedral, Awka which then covered many towns. During this period, this writer served Mons at mass at St. Michael’s Catholic Church, Dodo, Oji River. We then usually referred to him as the Short Priest. He was about five feet tall, but the authority and majesty of the priesthood make him seem taller. Mons has maintained his stature over the years without any extra ounce of flesh to burden him simply because he is exceedingly temperate in food, drink and other worldly indulgences.

The following year, 1982, his long sojourn in the Seminary began at St. John Bosco Seminary, Isuaniocha. Except for three years he was in the USA on sabbatical, he was in the Isuaniocha Seminary for thirty-eight years variously as the pioneer Rector, Academic Dean, Co-ordinator of Science Laboratories, Spiritual Director, from which he retired in 2020, after reaching the canonical years of seventy-five. Only priests that are manifestly free from every kind of corruption and superior to the consideration of money can stay in such an environment for almost forty years without some protest. On the 17thof December, 2020, during his send-off at Isuaniocha, Mons exposed his inspiration in his address: “One of the past Rectors of this seminary, Very Rev. Fr. Ikem Oliobi did inspire me with the newspaper cuttings he used to paste on the walls of his living and sitting rooms. One of such cuttings read: ‘Bloom where you are planted’. What a statement with lots of lessons”.  

With the fore-going, the search for Mons’ secret of remaining in the seminary during his pastoral work ended. The popular view about his long stay in the seminary was captured by a priest of the diocese, Rev. Fr. Dr. Cosmas Ebebe this way: “For his many years of teaching in the Seminary, some priests used to joke that he has been ‘forgotten’ there because his location remained the same when other priests were given new postings”.

But his stay in the seminary was eventful and could be seen from the reactions of many of the students that passed through him. Each epoch had its own identity of Monsignor Mgbemfulu. During the writer’s own time, 1987 to 1989, we called him “Omo”. The set of the late 1990s nick-named him “Sawan”. The Chemistry laboratory was his second home; and the students joked he did not buy fuel for his brown Corolla panel van but rather mixed some chemicals in the lab. with which he powered the car. As a teacher, he is Chemistry-intoxicated as he could be seen now and then fiddling with specimen, opening and closing the descanter or pouring one chemical into a test tube. His name provided chemistry with a synonym. 

Fr. Obinna Dike remembers his first day in the Chemistry lab., where he usually had his lectures and how Mons welcome the class with the song: “ Come and see American Wonder”. Was it meant to frighten them? Not at all; knowing Mons, it was a joke he used to welcome some of his students who were thinking about what Chemistry had to offer. 

Whatever impression students had of him, mostly informed by the exuberance of the youth, one thing is clear: Monsignor is a person that can reason and be reasoned with. He is possessed of great personal warmth and what can be called spiritual charm. 

The sentiments of his former students were summed up by the Chairman of Old Boys of the seminary and a lecturer at Oko Polytechnic, Mr. Celestine Ostende Oguegbu in a compact paragraph: “Permit me to remark that throughout his stay in this Seminary, he was an outstanding tutor and committed to promoting excellence in both our education and spiritual life. Monsignor is ever smiling, always tolerant and eager to help when students have things bothering their minds”. Earlier, in an eloquent exordium, he had described Monsignor as “great teacher of teachers”. Bursting with compliments, Mr. Tochukwu Oboboegbunam described him as a “rare synthesis of ability and integrity”.

Though he occupied all positions available in the seminary, one constant thing was that he remained the Chemistry teacher and the Chemistry lab. was his office and second home, thus echoing by his life-style, the statement credited to Democritus: “I would rather discover a single demonstration in Geometry than win the throne of Persia”. Sometimes, it was even rumoured among Seminarians that the secret of his looking young every day could be explained on the possibility of Mons having discovered through chemical mixtures an elixir to look younger which he kept to himself and periodically sipped in the chemistry lab. 

The end of the story is that Mons was married to Chemistry as to the priestly vocation; and for years was one of the resource persons for JAMB and WAEC on the subject. Unable to separate himself from Chemistry, let us sample some lines in his address during his send-off party, where, referring to his preceding statement, reduced it to some Chemical analysis: “… the statement takes me to one of the topics of study in practical Chemistry, ‘Theory of Indicators’. Under the topic, we observe that an indicator is selected such that its end-point will be close to the stoichiometric point of the acid-base titration it indicates and that choice of an indicator depends on the strength of acid and base to be titrated. Due to the fact that many acid-base indicators are plant pigments, plants of the same type have flowers of different colours in soils of different pH. So every indicator has a pH range at which it changes colour, i.e., at which it indicates and this is the basis for choice of indicator in volumetric analysis. When this natural law of behaviour of plants is applied in the deployment of personnel in the Church and government, the result will be a wonderful beautiful mosaic of outcome. Let every administrator take good note of this. Everyone has the potential to bloom where he/she is planted and if planted within the right pH range of his God-given talents”.  

From the fore-going, we imagine what long marriage to Chemistry has done to Mons! He sees life and living from the prisms of Chemistry. Fr Ebebe got it right when he said: “He was perhaps the best Chemistry teacher of his days”. He reminds us of Napoleon Bonaparte, who expressed part of his strategy in mathematical formula: “The strength of an army, like the amount of momentum in mechanics, is estimated by the mass times the velocity”. We are profoundly influenced by what we do well.

Mons was kept in the Seminary precisely because of his virtues and the seminary provided the right pH range for his development through time and he really bloomed through his work. Again, Fr. Cosmas Ebebe was apt: “Msgr. Sylvester Mgbemfulu is a consummate, humble, hardworking and service-oriented priest. He was called to the altar of the Lord as a priest but he ascended to altar of holiness by his submission to God and to authority in the Church. He keeps the laws of God and so does not find it impossible to keep human regulations”. Mons’ Parish Priest and a retired Army Officer, Rev. Fr. Ignatius Ukoh said of him: “Monsignor is an example of what priests should be: obedient and completely detached from material things. He stayed long in the seminary with apostolic patience, forming the young ones, teaching and being faithful to the Church”.

In 2015, some old priests, including Mons that had served the Church in various capacities were elevated to Monsignors. What are the attributes that qualifies one to become a Monsignor and what are the criteria? Purely an honorary title, it is often bestowed by the Pope on the recommendation of bishops, on priests who have distinguished themselves in the service of the Church. Monsignor Sylvester Mgbemfulu’s elevation shows that he really bloomed to fruition where he was dropped. 

Another criterion for naming one a Monsignor is the age factor. At a time we started witnessing very young priests being named Monsignors, Pope Francis in 2014 made it mandatory that for any priest to be so named, he must have reached the age of sixty-five. Yes, at sixty five, everybody can effectively and objectively measure one’s contributions on its own very terms. This is a welcome development. It is not about the magnitude of our achievements, but the fact that we did our best and put up utmost sacrifice where we found ourselves. The children of these days and those that attended Isuaniocha in late 2000 may not understand what the town was or looked like when Monsignor started his apostolate there. It was then devoid of all the trappings of modern development including electricity. As a student, when it rained, no vehicle plied the road to the town from Awka. One could just imagine how many times Mons slept outside the school because the rains prevented him from getting back to the station. For a priest like Mgbemfulu, his apostolic triumphs lay neither in the Naira he has made nor the mansions he has erected, but on how many times rains denied him access, how many priests he has formed for God and how many souls he has saved. Even in his home-town of Ugbene, his people said of him: “Mons was instrumental to so many people that embraced Christianity in Ugbene, our town”. His niece, Onyinye Mgbemfulu said: “Mons taught us so many things, namely, how to pray, respect for sound values and love for education”. Profoundly fond of him, his elder brother, Mr. Longinus Mgbemfulu said he was the best brother anyone could ever hope to have; not in terms of material things to gain from him, but his concern for one’s salvation. 

Beyond preaching Christ to his people, he also identifies with them in various other ways, especially in infrastructural development. He loves his town, attends meetings with them and contributes to the development of the area. He was the Special Assistant to Archbishop Albert Obiefuna on the construction of access road to the Ugbene and other neighbouring communities in the 1980s. He contributed perhaps more than any other person to the construction of the bridge over the Ezu River to access Ugbene from Amanuke. Simeon Dilinyeru reveals that he was granted the honorific title of Ike Ugbene because of his devotion to the progress of the town: “He joins the town’s meeting every December, and we rely on him to know the truth at times of doubt or deliberate falsehood. Once he says what he knows, everybody believes. There is nothing that goes on in the town that he is not rightly informed”.

On their expectations, still representing the voice of this people, Dilinyeru said they had long awaited his ascendancy to the Episcopacy, but are handicapped to do anything about that since it is the prerogative of Rome.

If popularity is determined by how widely one is known, Msgr. Mgbemfulu, from his little corner, is unarguably the most-known priests among other priests of Awka and Ekwulobia Dioceses. This is so because priests ordained in the 1990s till date in both dioceses passed through him.   

Mons is also profoundly charitable within his limited means. He made a lot of sacrifices for the good of students but always within what he could afford; and that defines true charity. Again, let Fr. Ebebe who worked with him as Auxiliary let us into Mons’ considerate nature: “His selflessness is perhaps his most hidden virtue but counting in his Favour before God. When I did one year apostolic work at St. John Bosco Seminary, after graduating in Philosophy in 1984/1985, Fr Sylvester Mgbemfulu was on the staff as the Chemistry teacher. A senior Seminarian, Mr. Peter Okoye from Nanka had severe liver problem and was declared terminally ill. The course of his treatment entailed taking him to University Teaching Hospital Enugu once a week while he remained hospitalized at St Joseph’s Hospital, Adazi Nnukwu. The problem of taking the seminarian to Enugu in a private vehicle rather than use of public transport came up for discussion. Fr. Mgbemfulu donated his one and only panel van for the service. He gave what he had for the course of charity. When I got to Adazi Hospital, the hospital Chaplain and manager who had a relatively brand new Peugeot 504 was touched by the kind gesture of Fr. Mgbemfulu and in following his footsteps asked that I left the panel van at Adazi and conveyed the sick seminarian with his 504. That began my weekly journey of driving Fr. Mgbemfulu’s car to Adazi and driving the 504 to Enugu with the sick seminarian. It lasted for some months before the seminarian later died. His selflessness spoke loudly to other priests. Secretly, many of us admire him for his obedience, humility, and holiness of life. We cherish his whole-hearted cheerfulness and his detachment from material things. He is a loving saint for whom we are praying for his final perseverance. Sometimes, some of us say, ‘I wish I had the good disposition of Fr. Mgbemfulu’.”

Many people corroborate Fr. Ebebe’s position. I heard a former Acting Rector of the institution telling how Mgbemfulu challenged the spirituality of the priests that worked with him. He said that while in the Seminary, Mons’ magna silencia started at 4am daily, when he would always be seen in the Fathers’ chapel meditating and praying even before others woke up. Most Fathers who worked with him, like Fr. Barr. Clement Muozoba, remembers him very well as a priest who hates oppression, extravagance and display. “No one”, Fr. Muozoba says, “ever questioned his assiduous devotion to his many tasks”. Fr. Anthony Umeh also expressed the character of Mons with great exactness: “His quiet, staid character, his modest simplicity and indiscourageable honesty and just nature won him the hearts of many who have worked with him”. Indeed, he is the living embodiment of Aeschylus poetic line: “for not seeming just, but being so”.

Mons has a shy disposition and that could be noticed even at first meeting with him, but like St. Francis of Assisi, he loves nature and cherishes its company. Once not in the lab., he would be busy under the mango trees watching and appreciating nature. The guinea fowls that found sanctuary in the Seminary fly off when anybody is at sight except Monsignor Mgbemfulu. Even at the point of leaving the Seminary, he was thinking about what happens to them and made a final plea for the animals in the following words: “As I retire from the seminary, I shall miss the fraternal company of the priests on the staff, my classes, the chemistry laboratory which has become my second home, the mango trees especially those behind the lawn tennis courts and our harmattan season cherished and welcome but evasive guests: the guinea fowls who have been given sanctuary in the Seminary over the years and for whom I plead on their behalf that the tradition is not allowed to die”.

As a priest, though soft-spoken, every word that came out of his mouth is loaded with wisdom. As a student, this writer carried a note-book and biro at all times to catch ideas or wise sayings in their flight. I just came across one of my jottings thus: “Today being Sunday, the 25th of September, 1988, Fr. Mgbemfulu during his Sunday Homily said that ‘self-preservation is the greatest instinct in man’.” Such are bits of wisdom contained in his utterances and those of formators everywhere. Such words leave powerful impressions upon one’s emotions.

As he enjoys his deserved retirement at St. Felix’s Catholic Church, Nibo, I am sure the place will become a pilgrimage for the Old boys and others in society. Who would not like to visit such a person for diverse reasons: to thank him for remaining an exemplary priest, for his contribution to education in the State, for the training received under him, among others?

The first pilgrimage to the great priest was on the 4th of January, 2021 by the former Governor of Anambra State, Mr. Peter Obi. During the visit, he thanked Mons for his contributions to education in Nigeria. In reply, Mons, pleasantly surprised, thanked Mr. Obi for championing education revolution in the State through the return of school to the church. 

As we cherish the example of Msgr. Mgbemfulu’s life, let us endeavour to learn from him and pattern our lives after his. This is the best legacy to learn from him.

Obienyem, Special Adviser to Mr. Peter Obi, wrote from Lagos.

The pan-Yoruba socio-cultural and political organization, Afenifere, has decried the over 200 per cent electricity tariff increase, saying that it will thwart the current administration’s effort at boosting the economy as businesses will shrink.

Afenifere, in a statement issued by its National Publicity Secretary, Jare AJayi on Saturday.

Afenifere spokesman then wondered how comment by President Bola Tinubu that there is no driver of the economy that is bigger than the private sector during meeting with some organization’s CEO, some days ago can come to past when the amount to be paid per kilowatt hour (kWh) of electricity jumped from N68 to N225 just within 24 hours of its announcement.

The Nigerian Electricity Regulatory Commission (NERC) on April 4 announced that from the following day, electricity consumers on Band A would begin to pay N225 per kilowatt hour as against N68 they have been paying up till then.

Taking a swipe at this decision, Afenifere submitted that it is erroneous to say that only those who are direct enrollees in a particular Band utilize the power being supplied through that band.

“For instance, a Band A consumer is likely to have people in his/her household or place of work where the power is being consumed. Meaning that if 1.5 million is the figure the government has as enrollees on Band A, the number of people who depend on the power coming therefrom would be about five times that figure.

“Besides, by calling on players in the power sector to ensure that people get what they are paying for is like putting the cart before the horse”, Part of the statement read.

The statement further pointed out that virtually everywhere in the country there is the poor supply of electricity and low quality of the commodity sometimes.

Afenifere noted that if relevant government agencies are to be sincere with Nigerians, what they should do is to first ensure regular and efficient supply of electricity before acceding to increase in payment for services that are being poorly rendered.

According to the statement, “A rough calculation indicated that a person on Band A who was paying an average of N50,000 per month (on N68 per kWh) would now have to pay N170,000 for the same service. Note the increase!

“It is noteworthy that the Ministry and its agency, the NERC, are interested in the revenue that would be generated rather than first ensuring regular and efficient supply.

“This is in contradistinction to the claim that the government agencies care about the pains of Nigerians. It is clear that rather than exploring ways to reduce the cost of producing energy thus reducing the pains of Nigerians, the relevant government agencies are passing the price of their own inefficiency on the people.

“For instance, increase in the cost of gas was used as the reason for the hike in electricity tariff.

“Yet, it is clear that even the present cost of producing gas, and by implication electricity, can be made more efficient.

“In other words, both the price of gas as well as electricity would be far lower than what they are presently if the agencies concerned had gone into research and/or take advantage of available information on cost-efficient production of energies”.

[Businessday]

The Minister of Power, Adebayo Adelabu, on Friday, gave necessary insight into his ministry’s activities and the plans of the President Bola Ahmed Tinubu-led administration to improve power supply in the country.

Adelabu also urged Nigerians to be patient with him, saying that the positive yields of the reforms in the power sector will be visible and more importantly sustainable.

Below are the major highlights of the press conference.

– Before the tariff changed, the government subsidized 67% of electricity costs, rising even higher for generation alone.

– The estimated subsidy cost for 2024, before tariff adjustment, was approximately 2.9 trillion Naira.

– After the adjustment, the estimated subsidy cost for 2024 reduced to around 1.4 trillion Naira. This is a huge drop of over 50% in subsidies alone.

– The tariff increase came with a reduction in Band A feeders, with only 481 remaining out of over 1,000.

– Nigeria has around 12 million electricity customers.

– Only 15% of the total customers who are categorized as Band A customers accounts will no longer receive subsidies.

– Only slightly over 5 million customers are currently metered, leaving a gap of over 6 million.

– Subsidzed pricing will continue temporarily, with a plan to move towards cost-reflective pricing in three years.

– The tariff change is aimed at testing the concept of full payment for 20-24 hours of daily supply.

– The pricing adjustment aims to address liquidity issues and make investments in the sector more feasible.

– There are significant infrastructure challenges in the power sector, including obsolete equipment and vandalism.

– DisCos failing to provide 20 hours of supply to Band A consumers will face sanctions.

– DisCos has an incentive to migrate other bands to Band A to charge higher tariffs.

– Energy consumption management is crucial despite the poorly received ‘freezer’ example.

– Ongoing efforts include regulatory decentralization, renewable energy investments, and infrastructure improvements.

[NaijaNews]

In the 19th century and even before, Bobriskys were lynched like common criminals. Their sin was their considered unusual sexuality. Until then, homosexual activities were classified as  “unnatural crime against nature” while sodomy got punished with, sometimes death. In comparison, Okuneye Idris Olanrewaju, famously known as Bobrisky, has suffered one of the mildest fates. Between 1877 and 1950, over 4000 of such lynching occurred. As recently as April 2017, Kenne McFadden, a black transgender woman who didn’t have experience of swimming, got drowned when she was pushed into the San Antonio River in Texas on account of her “nauseating” sexuality. That much was said in 2020 by Emily Lenning, Sara Brightman and Carrie Buist in their “The Trifecta of Violence: A Socio‑Historical Comparison of Lynching and Violence Against Transgender Women.” Writing for Critical Criminology, they said five months after the McFadden case, specifically in September, 2017, Ally Lee Steinfeld, a white 17-year-old transgender teen, also got brutally murdered. Her cruel fate was brought about by three teenagers. She was stabbed in the genitals, her eyes gouged out, her body set alight and her remains dumped “in a chicken coop near a mobile home park in Missouri.”

Two months later, in the city of Charlotte, North Carolina, Sherrell Faulkner, a 45-year-old Black transgender woman, got cruelly beaten and then dumped behind a dumpster. 

Days after, the injuries she suffered led to her death in the hospital. Till today, Faulkner’s murderers have not been identified. The three cases, according to Human Rights Campaign Foundation (HRCF) 2018, represented a tiny strand of at least 29 murders of transgenders that the United States recorded in 2017, ranked as the deadliest year for the Bobriskys in recent history. HRCF also reported that between 2013 and 2019, it tracked 157 cases of fatal anti-transgender incidents.

Perhaps this was what weird but hugely talented Nigerian singer, rapper and songwriter, Habeeb Okikiola, a.k.a. Portable, was referencing in Brotherhood, a short musical he did attacking Bobrisky recently? In the song, Portable condemned Bobrisky for morphing from “brotherhood to sisterhood.” While body-shaming the embattled cross-dresser as “a disgrace to brotherhood” and having ameoeba-shaped buttocks that looked like a clay pot worth only a pound – e wo idi e bi koko ponun kan – Portable asked that Bobrisky be stoned to death – “e le l’oko pa!”

Like Portable, from ancient times, the world has never hidden its hostility against people who profess sexual orientation different from its. Like, it says, can only be compared to likes – ohun t’o ba jo’hun l’a fi nwe’hun. The world even gave its anger towards homosexuality religious validation. Following this route, Italian priest, philosopher and theologian, Thomas Aquinas, condemned homosexuality as “unnatural.” The biblical book of Leviticus 18: 22; 20:13 is often cited: “You shall not lie with a male as with a woman. It is an abomination,” as well as Romans 1: 26 where biblical Paul hoisted up lesbianism for condemnation: “For even their women exchanged the natural use for what is against nature.”  

The Bobriskys come in various names and appellations. They are either bisexual, in which case, they are attracted to persons of both sexes; Butch, male and female who dress in stereotyped male ways; “In the closet,” because they do not disclose their gender identity; Femme, due to their acting and dressing in feminine ways; gays, for their attraction to persons of same sex and as LGBTQ, a sweeping categorization of Lesbians, Gays, Bisexuals, Transgenders and Questionings. Bobrisky is Nigeria’s own daughter of the historical Greek woman, Sappho, an Archaic Greek poet, who hailed from Eresos on the Island of Lesbos. Sappho was the first known woman “accused by some of being irregular in her ways and a woman-lover.” She is venerated by lesbians as the foremother, the near mythical prototype of people with queer sexual cravings. Lesbianism, the community of same sex women, was forged from Lesbos, the name of the island Sappho lived on. Bobrisky patterns her life towards Sappho and has become a controversial self-confessed transgender, LGBTQ personality and campaigner.

According to the Joint United Nations Programme on HIV/AIDS (2015, 47), the umbrella term used to describe the Bobriskys of this world, called transgender, refers to “… people whose gender identity and expression does not conform to the norms and expectations traditionally associated with their sex at birth. Transgender people include individuals who have received gender reassignment surgery, individuals who have received gender-related medical interventions other than surgery (e.g. hormone therapy) and individuals who identify as having no gender, multiple genders or alternative genders. Transgender individuals may self-identify as transgender, female, male, transwoman or transman, transsexual, hijra, kathoey, waria or one of many other transgender identities, and they may express their genders in a variety of masculine, feminine and/or androgynous ways.”

Homosexuality, cross-dressing or lesbianism is as old as humanity. The holy writs seem to abet the cruelty and violence that humanity has inflicted on these creations of God. While some antiquities tolerated their sexual fates, others visited their wraths on the offspring of Sappho. Well-known lesbian Emeritus Professor of Religious Studies at San Diego State University, Christine Downing, in her Lesbian Mythology, suggests that lesbianism is a grueling life of isolation, confusion and terror. This was her conclusion while re-casting Roman poet Publius Ovidius Naso’s myth. Naso, simply known as Ovid, had told a story which has almost become a global lesbian epistemology. Heroine of the story, Iphis, born female, desired to be male. Her mother had hidden her gender from her father, a poor Cretan peasant who badly wanted a male child. Iphis’ mother was in despair in her pregnancy until the goddess, Isis advised her to deceive her husband about the child’s gender.  At age 13, Iphis fell in love with the most beautiful girl on the island called lanthe. Raised as a male, there was confusion, making her mother cry to the god, Isis. As Iphis and Ianthe walk home one day, Iphis’ features suddenly change to a man’s and “the boy Iphis gained his own Ianthe.” Downing apparently retold this story to reduce the tension of horrific encounters of the children of Sappho.

Bobrisky leapt into the news again recently. He/she had been named winner in the ‘Best Dressed’ Female Category of popular Yoruba actress, during the premiere of Eniola Ajao’s Beast of Two Worlds, Ajakaju movie premiere. Scalding criticisms erupted on social media. Bobrisky’s choice sparked uncomplimentary reactions. Not even Eniola’s immediate apologies on her social media handles and reversal of what she declared was a stunt gone sour were enough appeasements. A few days later, the EFCC arrested Bobrisky, charging her to court for mutilation of Nigeria’s currency totaling N490,000. He/she was immediately convicted, ranking it as one of the Concorde supersonic airliner -speed convictions ever given by the Nigerian judiciary. We hope the Nigerian judiciary and the EFCC will give the Kano State government-filed criminal charges against the immediate past governor and APC chairman, Abdullahi Ganduje, same expeditious trial. Kano had resorted to trying Ganduje over alleged $413,000, N1.38bn bribery during his governorship and had assembled 15 witnesses to testify against Ganduje.

In a country where mutilation of the national currency is an off-the-cuff weekend pastime of the elite and the political class in Nigeria, it was obvious that a deeply religious, conservative, African-centric animosity against unusual sexuality was fighting back. When stunned about how odd events fit into one another to form a mesmerizing wonder, Yoruba will say Ó jọ gáté, kò jọ gàté, ó fi ẹsẹ̀ méjèèjì tiro. It is similar to the case of a limping masquerade (atiro) who enters the “Igbale”, where masquerades remove their mask regalia –ago. If an agbada-clad, limping person now walks out of the Igbale immediately, it shouldn’t be difficult to situate who the atiro was. No one needed to be told that the masquerader, like the nightingale – the beautiful Awoko bird – had shed its quills. Such is the wonderment and clinical precision of Bobrisky’s lynching. A highly religious Nigeria was obviously taking vengeance for Bobrisky’s sexuality audacity.

Some scholars have said that, until about half a century ago, lesbianism or gay relationship was a nonexistent phenomenon in Africa. According to them, per adventure it even ever did exist, it was an aberration imported from the West. Anthropological researches have however proved that the existence of same-sex sexual practices predates the now in Africa into before, during, and after colonialism. The practice was however disparaged. Dobrota Pucherova said this much in her “What Is African Woman? Transgressive Sexuality in 21st-Century African Anglophone Lesbian Fiction as a Redefinition of African Feminism.” Africans saw lesbianism as an example of a woman’s corruption, moral depravity and even madness. Pucherova uses the Kenyan Rebeka Njau’s novel, Ripples in the Pool (1975) and Ghanaian Ama Ata Aidoo’s Our Sister Killjoy (1977) as affirmation of this thesis. In Njau’s novel, the protagonist, Selina, gets infatuated with her husband’s younger sister. She was cast as exhibiting “predatory sexual desire” toward the two siblings. The book consigns Selina’s behaviour into the trash basket of egomania and a damaged personality. It also suggests that Selina makes use of witchcraft to control her victims. No wonder she ends up murdering the young girl and her male lover. Aidoo’s Our Sister Killjoy sees same-sex as less predatory. In it, a German housewife becomes obsessed with Sissie, the Ghanaian protagonist. Marija’s obsession is painted as a measure of moral degeneration reminiscent of post-Holocaust German society. All these and other African literature openly thematized lesbian desire, showing however that black women are victimised through patriarchal control of their sexuality. An example is Monica Arac de Nyeko’s short story, Jambula Tree, which is the first East African text to do so.

Last week was Easter, a sacred day in the annals of world Christianity. Nigeria’s Federal Inland Revenue Service’s (FIRS) communication agency would not allow the day to go by without marketing its tax portfolio. So it put out the brilliant, catchy and arresting phrase “Jesus paid your debts, not your taxes.” This brilliance and mental ingenuity should earn any student of PR a Distinction. Not Nigeria’s churchpreneurs. They saw it as reckless audacity operating on the same dangerous Fahrenheit as Bobrisky’s. I haven’t heard the Christian Association of Nigeria (CAN) lament the danger in the current obnoxious hike in electricity tariff. That won’t make Bola Tinubu know that CAN is a combination of Christian principalities. On FIRS, CAN reached for its ancient pouch immediately. It brought out those archaic, boring refrains of “offensive” “derogatory” and “religious harmony.” I have been struggling to find a difference between CAN’s obvious intolerance and a similar one that happened in Kaduna in November, 2002. Twenty one year old Isioma Daniel, who worked for the Thisday, had written on a Miss World contest Nigeria was to host. She off-handedly and harmlessly suggested that Prophet Mohammed might have approved of the contest and probably wished to marry one of the beauty queens. Hell was let loose. The newspaper’s Kaduna office was burned down. Hundreds of people were reportedly killed. The ensuing riots lasted for several days, prompting the organisers of the Miss World contest to relocate it to London to protect further lives from being lost.

One thread links our Bobrisky demonization, CAN’s hypocritical anger and Islam’s pesky religiosity. It is called intolerance. I referred to the witch-hunting of same sex people as “our” because, if today, Bobrisky offers his/her hand to me for a handshake, I will shudder. I am almost too sure I will refuse it. My refusal will not be strictly me in action. Rather, it will be centuries of culture, religion and our collective aversion to change which have bored deep roots in me. These three hate change. Their mantra is, as it was in the beginning, so shall it be. Static as a statue.

Take for instance our cultural and religious perception of child-bearing and polygamy. For centuries now, Africa venerated procreation almost to a point of deity. Whoever brings forth a child owns this world – “Olomo l’o l’aye” – our mothers proudly sang. In Africa, barren women were stigmatised because women were seen as procreation vehicles called motherhood. In the bible, Peninnah scorned Hannah’s barrenness. Our mothers, who, due to no fault of theirs, couldn’t bring forth children, were witches. In earlier centuries, some cultures abetted barren women being stoned to death by scorners. Today, the world has re-interrogated the whole corpus of child-bearing. Couples willingly decide they don’t want to be encumbered by it. Is it really true that Olomo l’o l’aye? Great men and women have traversed this world without bearing children. Their corpses were not fed to the swine. Nor are we told that child-bearing is a passport to the hereafter. We have had parents who gave birth to children but died miserably, due to their abandonment by their children.

Today, there is a huge traffic back to where we were before the advent of colonialism. Soon after Britain and its Middle East allies came with their Bible, Quran and guns, we abandoned our centuries-old medicine, dressing and culture. Now, Africans are going back to those same abandoned roots, apologies to Lucky Dube. One of such is polygamy. Last week, Bassirou Diomaye Faye was inaugurated as the fifth Senegalese President, flaunting his two wives – Marie Khone and Absa. I could see the west squeeze its face like excreta beaten by rain. The hypocritical west flushes monogamy and homosexuality down the throat of the world while abhorring our ancient practice of polygamy. Reproached in high places as Faye just did, monogamy and its icing of hypocrisy are getting perforated. The truth is that the stringent rules of monogamy have destroyed more homes than they built.

We must interrogate every teaching and dogma of religion, culture and society and hold on to those that will assist us live quality lives. That is what existentialist philosophy teaches. Today, churchgoers are asking questions about the stupendous wealth of the Daddy G.Os and the poverty of the congregants. We must not be slaves to them, nor be their mannequins. While upholding values that will strengthen humanity, we must also show respect for otherness and recognize individual human rights. What is Jesus’ business with FIRS’ quest to bring more people into its tax net? Parodying Isioma, if Jesus were here today, He would recommend a national honour for the fellow whose brilliant idea birthed that FIRS line. Why drag Jesus and Mohammed into this needless pettiness? What should infuriate a sensible human being about Mohammed enjoying Miss World? Why should we be captives of dogmas? Why should we allow the bigotry of CAN and zealotry of Islamic fundamentalists drive our thinking? Religious charlatans and their naïve accomplices merely make their enemies the enemies of God. If CAN has been slumbering and needed to talk by all means, couldn’t it dig a hole like that old Yoruba fable of Alade’s friend, who couldn’t stomach the confided secret of Alade growing a horn on his head, who then dug a hole, inside which he shouted, “Alade has horn on his head!” –  Alade hu’wo? From that same hole grew a tree and whenever anyone bought a flute beside it, the rhythm sprouting off the flute was: “Alade hu’wo.”

Earlier, it was society’s view that people like Bobrisky were suffering from psychological disorders. Or that homosexuality was an abnormal condition. Science has since discovered that many atimes, the Bobriskys may be prisoners of their biology and psychology. Research has shown that you do not choose to be gay, bisexual, or straight. And that homosexuality is a natural and normal sexual orientation, expressions of human sexuality. The American Psychiatric Association removed homosexuality from its radius in 1973, and with it the stigma of mental illness that had long been associated with the children of Sappho. Why do we demonise those who, like accidents of birth, have no say in the kind of sexuality they are imposed upon by nature?

Do I agree with Bobrisky’s open flaunt of his/her sexuality? No. I think one’s sexual orientation should be a private affair. I also advocate that children of Sappho deserve pity from society and should be clinically lured out of their natural affliction. I also think that, if dug deeper, Bobrisky’s untapped major infraction against the law may just be that she has turned her cross-dressing into a commodity. EFCC should openly admit that it is acting the script of a vindictive, homosexual-hostile Nigerian society in lynching Bobrisky. Singling him/her to face the wrath of the law is akin to the lynching treatment given homosexuals in the early centuries. Currency mutilation is a fad which very few Nigerians are not guilty of as charged, from Bola Tinubu, to the lowest Nigerian. An orgy of celebration on the social media has since followed Bobrisky’s lynching by the law. It reminds me of a hunter who proudly hoists the decapitated head of a buffalo as a symbol of his masculinity.

Do you want to live and work in the United States of Nigeria as opposed to the Federal Republic of Nigeria? Would you rather be a citizen of USN rather than FRN?

I ask that question because there is a renewed clamour for the renaming of the giant of Africa from its present identification as the Federal Republic of Nigeria to a new one, the United States of Nigeria. The current wave was triggered by Africa’s Optimist-In-Chief and President of the African Development Bank, Dr. Akinwumi Adesina, in his brilliant lecture delivered at his investiture as winner of the Obafemi Awolowo Leadership Prize 2024.

I used to be bothered by appearing to be a blind copycat, especially if there was another way of presenting something that was not totally new. Follow the beaten path or create a new one? Most times, I opt to be as original as I can be without necessarily trying to reinvent the wheel. So, when the issue of renaming Nigeria re-emerged in the marketplace of public discourse, I was quite interested in steering the discourse towards more enduring territories than a mere copying and domestication of another country’s name.

What’s In A Name?
Some people have asked, what’s in a name? They argue that there’s no intrinsic value to a name and that any name is as good as any other. Of course, Shakespeare disagrees. In his play, Romeo and Juliet, he asks, “What’s in a name? That which we call a rose by any other name would smell just as sweet.”
By extension, following that argument, no matter the name you give to Nigeria, the country will still be what it is.

For our collective sakes, we should all be eager to prevent the discussion from degenerating into the usual pedestrian level of naming for naming’s sake. The change of name suggested by Dr. Adesina is but one of the items in a long list of ingredients required to make the Nigerian developmental soup of our dreams.

Adesina argues that Nigeria must dream. Like many analysts of the African condition before him, he links the destinies of Nigeria and the African continent together in a symbiotic relationship. He argues that we must start by unleashing our full potential while managing our challenges. We must make poverty history in Nigeria and, indeed, in Africa.

He argues that, “What is not acceptable or sustainable is an Africa that imports 70-80% of its medicines and produces just 1% of its vaccines. The health security of Africa’s 1.4 billion people cannot be subjugated to global supply chains or the generosity of others.”
Disclosing that over the last seven years, AfDB had invested over $8.5 billion in agriculture, which had impacted 250 million people, Adesina declares that the transformation of rural economies must be structural, systemic, strategic and comprehensive.

Not surprisingly, he advocates education and housing for all. He points out that, “Nigeria accounts for 15% of the total population of out-of-school children, according to UNICEF, with over 10.2 million at the primary school level, and 8.1 million at the Junior Secondary School. This is not a gold medal Nigeria should be proud of… I firmly believe that their future lies in a rapidly developing Nigeria, and Africa, that is able to generate quality jobs with competitive wages and a decent quality of life for millions of youths. That is why the African Development Bank Group and partners have provided $614 million to Nigeria for the i-DICE program to support the development of digital and creative enterprises, which are expected to create 6.3 million jobs and add an estimated $6.4 billion to the Nigerian economy.

Specifically on housing, Dr. Adesina notes that, “In Nigeria, 49% of the population live in slums, according to data by UN-Habitat. That is a staggering 102 million people! That is 152% of the population of the United Kingdom, 392% of the population of Australia, 268% of the population of Canada, 150% of the population of France, and 1,020% of the population of the United Arab Emirates. Right here in Lagos, a UN-Habitat assessment shows 70% of the population live in informal settlements or slums.”
Adesina decried what he called “the opprobrious policies that seek to upgrade slums”. In his view, “There is nothing like a 5-Star Slum: a slum is a slum. Urgent actions are needed to support mortgage financing and refinancing and use of innovative financing structures to raise long-term capital for closing the housing deficits.

Constitutional Lie
As a columnist who has closely followed and analysed the Nigerian condition for several decades, I have no doubt that the most crucial of the five variables for re-engineering a new Nigeria is the decentralisation or unbundling of the grotesque unitary structure imposed by the military at the onset of their misadventure into governance in 1966. Before that time, Nigeria was governed on the basis of a constitution peacefully negotiated by representatives of the people. Today, the current Nigerian constitution is the holiest lie in the country’s legal superstructure because everyone knows that the clause, “We, the people…” actually means, “We the military…”

Dr. Adesina points out that democracy is more than the right to cast a vote. It is the right of citizens to hold governments accountable for improvements in their welfare. He laments the situation where most Nigerians have been forced to constitute themselves into private local governments on account of the fact that they provide electricity for themselves via generators; repair roads in their neighbourhoods; provide boreholes for drinking water; and, we may as well add, provide their own security.
The sensible way out is to revert to an idea which informed the negotiations of the founding fathers of Nigeria at independence — and which served us well until the military rudely intervened — decentralise governance to constituent parts in order to provide greater autonomy.
Adesina’s belief in a new Nigeria is predicated on his conviction that, if things were done differently, the giant of Africa would be able to sing a new political and developmental song in the nearest future: “There is a compelling need for the restructuring of Nigeria. Restructuring should not be driven by political expediency, but by economic and financial viability. Economic and financial viability are the necessary and sufficient conditions for political viability.”

Restructuring
It is in the spirit of restructuring, of building the Nigerian pyramid from the bottom up, that Adesina’s call for the renaming of the country as the United States of Nigeria should be understood. What we have at the moment is a Unitary State of Nigeria disguised as a federal republic. A lie told in any language or vernacular, will always remain a lie!

Providentially, the National Assembly is in the process of amending the 1999 constitution in the midst of calls by several sub-national groups for an adoption of the report of the Constitutional Conference of 2014 or even a reversion to the original 1963 Republican Constitution. No matter the perspective of politicians on the matter, all agree that the current system is fraudulent and cannot lead Nigeria to its deserved place among the comity of nations.

If, in addition to restructuring or reversion to the originally negotiated constitution of Nigeria, our political engineers reach a consensus on renaming the country as the United States of Nigeria, you won’t find me among those bleating ‘Nay!’