From the description of the VIP treatment given the two Binance executives abducted by the Nigerian government in a Mohammed bin Salman’s Ritz-Carlton style, one gets the impression that they did not think their tactic through. They detained the men (Nadeem Anjarwalla and Tigran Gambaryan) deemed economic sabotages, still allowed them several privileges, somehow forgot to put them on a watch list, and one of them managed to escape. Nigeria’s handling of the Binance affair suggests that their detention and proposed trial were half-hearted. So desperate was the government to find a scapegoat that they invited Binance officials, detained them, and demanded $10bn from their employers.

The government alleges that some unscrupulous elements use Binance for money laundering, terrorist financing, currency speculation and market manipulation, thus distorting the Nigerian economy and weakening the Naira against other currencies. Nigeria also accused them of offering taxable services without remitting taxes to the country. The government said over $21.6bn was traded by Nigerians whose identities were concealed by Binance. These accusations are grievous, and I agree that they should be addressed. However, it was foolish to arrest, detain the Binance officials, and demand money. Even the bandits that abduct schoolchildren for a living are far more tactical. By doing that, Nigeria overplayed its hand.

People like to come up with how the United States similarly extracted $4.3bn from Binance to justify the detention of Anjarwalla and Gambaryan, but seem to forget that the US—despite the leverage it has over Binance since the country is their major market— did not resort to abducting company officials and demanding payment. They spent years piling up evidence and going to court. Their prosecutors demonstrated that Binance violated federal anti-money laundering and sanctions laws through lapses in its internal controls. They failed to report more than 100,000 suspicious transactions involving designated terrorist groups including Hamas, al Qaeda, and ISIS. Prosecutors also alleged that Binance’s platform supported the sale of child sexual abuse materials and was among the largest recipients of ransomware proceeds.

Nigeria has relatively little leverage over transnational corporations like the US does, and we would have done far better by addressing the situation through the instrument of the law, diplomacy, policies, technical expertise, and moral suasions. If Binance has not been remitting taxes to Nigeria, we should create a policy framework and technical structure that facilitates it. The fact that they sent two of their workers to Nigeria suggests good faith on their part. We should have worked hand in hand with the company to resolve the issues raised.

But trust Nigerian officials. They like gragra. Thinking through situations can be too tasking for them, so they quickly resort to the sole weapon of their warfare: force. Everything must be remedied through a blatant show of force. What exactly did they think they would achieve by abducting two Binance officials and demanding $10bn?

Think about it: if you were the CEO of Binance and asked to give up information regarding transactions worth $21.6bn in exchange for two company officials, would you? You would consider that paying the ransom might not secure your company officials. Besides, if you allowed yourself to be blackmailed, what would stop other broke countries and individuals from seizing your officials and demanding payment you respond? So, how should you respond?

Well, you will first disconnect the men’s access to any of the company’s operating systems so that they will have no means of giving up valuable information, even under duress. You will make the necessary diplomatic and legal moves to get your officials released, but you will also steady yourself to wait out Nigeria. What you will not do is hand over money or information to the abductor.  Even if those men die in Nigerian custody, it would still be far cheaper to pay their families some compensation than to yield grounds. Even if you pay their families N100m each, it is still not up to one per cent of the sum at stake.

I listened to a television interview where a talking head said Nigeria should extradite Anjarwalla. Why keep escalating errors? It was bad enough that Nigeria started what it had no idea how to finish, it is imprudent to keep expending resources over inanity. Did anyone study the company organogram to determine that these “executives” are central to decision-making in Binance to the point that taking them hostage ever made sense? Even now, it is more than likely that their job with Binance has been terminated. If an abducted employee manages to return in a dramatic escape, you would rightly wonder if it were not a ploy by the abductors to get access to the company by other means. In case the abducted had been brainwashed, you would either place him on an administrative leave or pay him a severance pay. Of what use would further pursuing Anjarwalla be to Nigeria?

The trouble with the Binance affair is the Nigerian tendency to blame spurious factors for its economic woes. Nigeria vs. Binance is a recrudescence of that time when CBN governor Godwin Emefiele blamed abokifx—a website that reports exchange rate figures—for tanking the national currency. I thought that had to be one of the most thoughtless moves ever in the history of national banking until the present administration repeated it with Binance. At some point, they started arresting BDC owners for driving up forex through their speculative activities. There was also a time when the Emefiele clown also blamed the Nigerians who collected Business Travel Allowance and ended up not travelling abroad for driving up the exchange rate. Everything, except the real issues of our mono-economy as administered by our perennially visionless leaders, is to be blamed.

It does not seem these people think through the implication of blaming national woes on singular entities. Not only do you display imprudence by thusly broadcasting your vulnerability, but you also give yourself away as inept and lacking the capability to think through situations other countries face but choose to approach with reasonable solutions.

The Binance charade is another misstep by Nigerian leaders dealing with transnational corporations in the age of the internet. We are so wired into demonstrating forcefulness on issues that require rational judgment that we seem to forget that our local gragra ways go nowhere on the international market. Unlike our local cases where a tomato review gets a poor woman arrested, global capitalism is complex and cannot brook the puerility of the Nigerian extrajudicial methods. We did the same unsophisticated thing with the then Twitter (now X). We even inaugurated a committee of old men to go to Silicon Valley to negotiate with Twitter, but what came out of it? Twitter comfortably neglected Nigeria and their share price did not even drop. They proved that the Nigerian market is negligible in the global scheme of things. Binance too had no problem barring Nigerians from its app and that in itself is quite telling. If we were a profitable market, they would not have walked away from us so easily.

I hope the incident teaches our aged leaders who like to make a show of how much they support youths, digital economy, and global technology that the world is no longer what they know it to be. The internet has changed the world in such drastic ways that countries like Nigeria where lawmakers debate social media regulations waste their time. To succeed in the new world being unfolded, you must drop gragra tactics and commit to learning so you can propose reasonable solutions.

As for Gambaryan, they should let him go his way. That these men were labelled “executives” and sent to Africa does not mean they have any real power in the corporation. Even if you abduct their CEO for $10bn, you will be surprised how the company board of shareholders will rather give him up than give up money. Binance trades capital, not sentiments.

It comes to no surprise to hear the emergence of the popular crossdresser Idris Olarenwaju, popularly called Bobrisky, as the ‘Best Dressed Female’ at Ajakaju - the Beasts of Two Worlds - movie premiere that took place recently at Circle Mall, Lekki, Lagos State. However what is somewhat shocking is the reactions this award has sparked amongst some showbiz celebrities and other Nigerians.

The movie’s producer, Eniola Ajao, awarded ‘Best Dressed Female’ and ‘Best Dressed Male’ to Bobrisky and the ex- BBNaija housemate, Groovy, respectively. Bobrisky, who identifies as a female, was awarded N1 million, while Groovy also got N1 million. Bobrisky wore an all-black regal outfit with a cape and a staff, scintillating the aesthetic perception of the producer, Eniola Ajao and perhaps many others who attended the movie’s premiere.

Ever since this entertainment news filtered out, Nigerians from various strata of lives have taken to the social media to criticize the decision of awarding Bobrisky the ‘Best Female Dresser’ who isn’t ontologically female. Friday Omosola beautifully captures the reactions and criticisms in one of his recent articles in Premium Times, 25^th March, 2024, Beasts of Two Worlds: Reactions as Bobrisky emerges ‘Best Dressed Female’ at movie premiere. According to Omosola, Actress Dayo Amusan, who attended the premiere, walked out after Bobrisky was named the winner. In a video on her Instagram page on Monday, the actress condemned the award. She expressed disappointment in the judges who picked Bobrisky, which she considered disrespectful to the women who attended the event.

 Amusan in her exact words said as reported by Friday Omosola - “I attended the premiere of a colleague yesterday, where they announced that the Best Dressers would be chosen, “one female and one male. Let me clarify: the winner could be anyone, but certainly not a Crossdresser. I mean, what’s the issue here? I don’t understand it’’.  She continues, “I can’t fathom the judges disrespecting every woman present. You had to select a winner, both a female and male, best-dressed, and yet you undermine the effort of all the women, thereby awarding the ‘Best-Dressed Female’ title to a Crossdresser. I don’t understand; what’s wrong with us?”

Expressing shock at Bobrisky’s emergence, actress Toyin Abraham questioned the event organizer’s decision. Abraham, in a video that captured her, Bobrisky, and others at the event, expressed shock that the Crossdresser beats all female celebrities and guests to emerge as the winner. She said, “Bobrisky as the Best-Dressed Female? If I give you an uppercut! Are you all insane that Bobrisky is winning ‘Best Female’? Are you crazy? Well, you better share some of that money with me.”

Similarly, the controversial singer, Habeeb Okikiola, alias portable, condemned Bobrisky’s win. The 30-year-old singer argued that awarding Bobrisky, a male, ‘Best Female Dresser’ meant that the judges were promoting homosexuality. He stated, “Is Bobrisky a woman? Doesn’t he wear an artificial bum and breasts? There were beautiful actresses at the event, but the judges deemed them unworthy, yet a male was awarded ‘Best Dressed Female’. “The Ogun-born singer criticized the judges for awarding Bobrisky, believing it had set a destructive precedent.

He expressed concern that children exposed to such attitudes might emulate the path of cross-dressing. “Our children will now imitate Bobrisky, a man who does not possess feminine features, simply because the judges honoured him with an award. Those who should be in prison or punished for disobeying religious commandments and the country’s laws are being celebrated,” Portable noted. The ‘Zazzu Zeh’ crooner labelled the judges who deemed Bobrisky worthy as a crazy set of people. He warned Bobrisky not to come to Sango-Ota, Ogun State, dressed in female attire because he would be dealt with.

Furthermore, social media influencer Daniel Regha stated that Bobrisky winning the ‘Best Dressed Female’ award insulted every female attendee at the premiere. Regha said the organizers were not the only ones at fault; those who joyfully or playfully acknowledged his win should also be blamed.

An X user, Oluwabunmi Micheal (@Harwolyehmi1), criticized actors Femi Adebayo and Odunlade Adekola for being at an event where Bobrisky won such an award.  He argued that presenting Bobrisky with such an award implies that Nigeria has lost its values. Another X user, Sir Dickson (@Wizarad10), supported actress Dayo’s anger, stating that it was valid. He emphasized that awarding Bobrisky with such an award was detrimental and sent a negative message to society, especially to the women at the event. “A man should not be winning ‘Best-Dressed Female’ for any reason.” (https://twitter.com/Harwohyehmi1/status/17721519)

Why isn’t it a surprise that Bobrisky won the ‘Best Female Dresser Award’? Bobrisky identifies as a female, one of the ‘gifts’ of relativism to our modern world. He has consistently and boldly pitched his tent with the female gender and has used the same energy to denounce muscularity. He announced recently that he has acquired the female genitalia and has successfully transitioned into womanhood. He advertises himself on most social media platforms such as Snapchat, TikTok, Instagram and Facebook. He has bold fashion choices, unapologetic self- expression and a fondness for controversy. ( https://guardian.ng> life> bobrisky) In other words, Bobrisky has worked for who he is today.

Eniola Ajao and all those responsible for the award understood this clearly. One core point those who reacted and criticized his award hinged their dissatisfaction on is his gender and not on the quality and sophistication of his dress and style. Let us not forget, he has the freedom to identify as whatever. Yes, it might not be the best choice or a morally correct choice, but that is his choice and most importantly for him, his brand. Perhaps the movie producer, the organizers and judges at the premiere respected his preferred identity; they focused on his feminine dress sense, which flawed all of the Toyin Abrahams’.

Nigerians shouldn’t forget that this is an event in the circle of entertainment industry where all modern and aberrant live styles are showcased. Why don’t we think it could perhaps be a strategy to advertise Ajakaju? The producer needs to trigger Nigerians to get to the Cinemas to check up this movie. Bobrisky’s award could generate that trigger because he is a controversial celebrity, like it or not. Boom, Portable has released a song, ‘’Brotherhood’’, to shade Bobrisky.  There is no time one would listen to this song without remembering the circumstance of its emergence. At the end of the day Ajakaju goes viral. 

I don’t claim to know the criteria for Bob’s emergency but I think his personality and style of dress for the premiere gave him away for the award. Ajakaju (Beasts of Two Worlds), Eniola Ajao’s debut movie, tells the story of a powerful lady named Ajalara, who lives in two worlds – who is both human and animal. In like manner, Bobrisky in his true self, lives in two worlds, masculinity –  physical strength and will power - feminity, ‘’a quintessential nature of womanhood that is ontologically in all women. It characterizes the finesse with which most women execute their duties.’’ (Timothy Etsenamhe, the Genius of Women, 2009)   Also, his style of dress depicts that of a warrior with mystical power, who slays and plunders like Ajalara, and a king like King Towobola, who ventures into the forest to confront Ajalara.

I am surprised that many Nigerians are batting on-eyelids because of Bobrisky’s award. The world of entertainment, especially Nollywood- a portmanteau of Nigeria and Hollywood, a sobriquet that originally referred to the Nigeria film industry, is a make - believe world. It is often imaginary, illusory, and delusional. Eniola Ajao and the judges did their job well, after all said and done,  by awarding a delusional brand like Bobrisky as the ‘Best Female Dresser’ at the premiere of Ajakaju in order to make their product controversial and sensational. Guess what? On Good Friday, 29^th of March 2024, you would find people in cinemas for Ajakaju perhaps in proportionate numbers with those in the halls of Churches for the passion of Christ. 

When Henry Adams, the 19th century American historian, states categorically that “A teacher affects eternity,” he translated his observational experience into what millions of people all across the world today can relate with. According to him, either good or bad, “he can never tell where his influence stops.” Teaching is a vocational calling that radiates through many generations. And this is one grateful member of one generation demonstrating immense gratitude for the gift of many teachers who impacted my coming-of-age. I contend that there should be no memoir that does not dedicate a chapter, at least, to the immense influence of teachers in the formation of anybody that considers their lives worthy of autobiographical projection. I do, and my memoir dedicates such a chapter to the myriad of influences on my intellectual and professional maturation. Prof. Adebayo Okunade—teacher extraordinaire, distinguished professor, erudite academic and astute administrator—is definitely exemplary.

I could almost bet that my old teacher will turn 70 this year. Of course, he is one mentor that I have been looking for the best moment to celebrate for a range of reasons that will be obvious in a moment. It however turned out that his septuagenarian attainment is still one year away, as he clocked 69 and not 70 a few weeks ago. By the time I reached out to him to confirm this fact, I had finished penning this tribute. And why not, he deserves to be celebrated in advance. I am not just celebrating Prof. Okunade’s pre-septuagenarian achievement, I am also wrapping that together with our shared clan affinity. We both hail from Aáwé town in the Afijio local government area of Oyo State. For me, there is a way I read the hands of Providence in my sociocultural evolution, my intellectual maturation, my professional path in life and those that have been put on my paths in life.

It is not surprising that Prof. Okunade came from a teaching parentage. But his parents were not just school teachers, but they were one of those who brought the best of their sociocultural and moral experiences into the molding of their children and the wards under their care. Being an ọmọlúwàbì is the best moral and pedagogical framework that the Yoruba allows for the upbringing of children, and the molding of a good society. I benefitted from such an upbringing too, and I know what it means to see the world through that prism. Add that moral package to a sound pedagogy, and you immediately understand how influential Prof. Okunade was to my intellectual development.

I came into first contact with Prof. Okunade at the Olivet Baptist High School, Oyo, easily one of the best secondary schools (in my time) in the entire Oyo zone, stretching from Oke Ogun to Ogbomoso. I had just resumed for my Higher School Certificate (HSC) in 1978. And he was my Government subject teacher. With him, the study of government became by far one of my very best learning formative moments. It was with him that I first became conscious of the Socratic method of interlocution—a pedagogical engagement that enables students to grasp knowledge without assaulting their minds with facts. Okunade’s pedagogical excellence consisted in transforming our numerous engagements in and outside the classroom into seminal spaces for processing discourses, discussions and debates. Given my growing reputation as a bookworm, it was almost inevitable that I would be noticed by this smart teacher who was well-versed in both national and international politics and governmental processes. And so, it became something of a constant ritual for us to gather around him, especially outside of the classroom, to pick up significant items of public discourse or current affairs touching on government policies, national politics or international incidence.

The 1978/80 years were a most significant period in Nigeria’s political development, and the second republic was about to get underway. The study of government in secondary school was also animated by the prospect of a return to civil rule and the much-awaited Nigeria’s greatness. On the intellectual part, there was an ongoing ideological discussion on the nature of the Nigerian state. Chief Obafemi Awolowo and Prof. Billy Dudley were at the forefront of the attempt to unravel what it means to say that Nigeria, despite political independence, was still “a mere geographical expression.” This furthers our discussions in those upper secondary school seminal engagements around the nature and meaning of federalism and the role it could play in Nigeria’s unfolding political development. On the political part, we were witnessing a reprise of the pre-independence rivalry between the Action Group (AG), the Northern People’s Congress (NPC) and the National Council of Nigeria and the Cameroons (NCNC) in the shape of the Unity Party of Nigeria, the National Party of Nigeria and Nigerian People’s Party (NPP) and others. And Awolowo’s democratic socialism and Azikiwe’s neo-welfarism were already in the public domain as ideological templates.

And we have in the then Mr. Okunade an astute Socratic interlocutor who could play the devil’s advocate with the many contending and contrary political and ideological positions on offer by the different political parties. He would be a Zikist in one session, a robust leftist in the mold of Tunji Braithwaite’s National Advance Party the next, and then go on to defend Awolowo’s democratic socialism thereafter. This capacity to robustly engage with contending ideas and arguments left a very deep impression on me that would come in handy when I made up my mind to study political science at the University of Ibadan, and met him again as my teacher. While engaging us on the subject matter of Government, he had just his first degree in political science, and was already on the academic trajectory, studying for a master’s degree in the same department. By the time I would join the department as an undergraduate student, he was already on his way up the ladder that would eventually lead to his becoming a professor in due season. We did not miss a bit in picking up from where we left off in terms of critical engagement, and even more at an advance stage as an undergraduate student and even at graduate studies. His academic and research profile was already shaping up in terms of public administration scholarship and specifically local government studies, and was further broadened when he went to the University of Essex in the United Kingdom to study for a LLM in International Human Rights Law.

My lifelong relationship from Olivet High to the University of Ibadan means that I would keep drawing on his influence and wisdom all through my professional development. Apart from being critical to shaping my doctoral thesis and my post-doctoral research direction—including facilitating a path-shaping relationship with the late Professor of Philosophy, Olusegun Oladipo—he is also a significant influence and support in the establishment of my pet project, the Ibadan School of Government and Public Policy (ISGPP) in 2016.

Prof. Bayo Okunade’s scholarship must have been taking shape since he began engaging us in discourses around Nigeria’s national political development in the twilight years of the 1970s. There is no political scientist in Nigeria who would not be drawn into Nigeria’s federal-federalism debacle, and especially those who were there from the beginning like Prof. Okunade. He is very emphatic, for instance, and contrary to the outcry, that restructuring does not constitute the expected panacea to Nigeria’s federalism predicament. For example, he argues, restructuring is not an ideological construct with one objective for Nigeria, conceptually speaking. Different power blocks and elite interest want the concept to achieve different things for them. And this speaks to the fact that even if restructuring becomes constitutionally entrenched, its success will be dependent on concessions that those who have the capacity to manipulate the system for their selfish interest give to the delivery of the Nigeria development project and purpose as give and take.

Here, we begin to see the outline of Okunade’s argument—the subject of is celebrated inaugural lecture—about the leadership challenge in Nigeria. According to him, the resolution of Nigeria’s national question is impossible without an antecedent determination through the recalibration of the leadership deficit. The leadership issue, which he calls on fellow political scientist to elevate to the level of curricular program, significantly encapsulates Okunade’s constructivist perspective on social engineering and how this impact the establishment of a well-ordered society founded on public administration, human right, the rule of law and good governance. The relationship between public administration, human rights and democracy therefore situates Okunade’s research portfolio squarely within the context of Nigeria’s political development. And we are able to see clearly why the leadership deficit constitutes, as his inaugural lecture’s title suggest, a big challenge. And for someone steeped in the studies of federalism and democracy, I suspect it was not too radical to opt for a federal system that empowers local governance as a critical arm of democratic governance that empowers the people. I have like him published lots of opinion pieces on how the principles of social capital and subsidiarity could enable the grassroots as the most proactive context for democratic participation and developmental mobilization. The leadership deficit therefore goes right to the very heart of Nigeria’s constitutional anomaly.             

The near-septuagenarian professor has an influence that spans many generation of students each of whom can write pages about the indelible humanity of Adebayo Okunade and his pedagogical direction. I struggle to accept Michael Morpurgo’s words that “It’s the teacher that makes the difference, not the classroom.” This is because a good teacher can be undermined if the classroom or pedagogical dynamics are not right. An Okunade placed within the classrooms of both the Olivet Baptist Hish School and the department of political science, University of Ibadan, significantly to my academic and intellectual endeavors. And as he climbs on to the seventh floor by God’s grace in the months ahead, I can boast that he does not just wear the medal for my teacher for all times he is also my friend, brother and co-conspirator in institutional re-engineering.     

It is imperative for me to start by expressing my profound appreciation and admiration for the author, Baba Basorun Seinde Arogbofa, OFR, PEN, who, at 85, found the time and strength to craft this diamond of a book as a worthy legacy to people across generations.

Not a fiction but a factual compendium fertilized by personal experiences that shine through its 166 pages like diamond, the author, in every chapter, proves that old age and, indeed, ageing is not about rickety bones, disappearing muscles and sunken eyes, but also the summation of how an individual spent his adolescence, youth and adulthood. 

This fact is attested to by another living legend of our time, Baba, Chief (Dr.) Reuben Famuyide Fasoranti, OFR, who, in his beautiful piece on pages vi-viii, entitled: A Centenarian on the Marble, concurs that: “I see the book as a vade mecum (always be with me) for all grades of life-young and old. It is not tied to only old age; it argues however that what we become in old age is largely a reflection or a continuation of what we started as young people. The seeds of old age, according to him, are sown during our younger days.”

0:2 The Review: 

Aptly titled: The Philosophy of Growing Old-A Personal Experience for both Young and Old,the book, published by John Archers (Publishers) Limited, Ibadan, richly recommends itself as a necessary companion for all ages, beautifullytaking off in Chapters 1 and 2 with the definition of old age and its onset.

The author, in subsequent chapters, devotes copious pages to comprehensive examination of the process of growing old, as well as the fears and myths that drive most people, including young people, to scary limits in their dread of ageing.

As the author explicitly discusses in Chapters 7 and 8, the fears include sliding from vibrancy to redundancy, demure disposition to most issues of life, fear of failing health (pages 90-103), cognitive decline, dwindling finance and associated problems (pages 81-89), shrinking population of friends and acquaintances, goals, responsibilities, and societal impacts often associated with ageing. 

But Baba, in this great book, does not leave the reader without hope. He discusses extensively how people can find and sustain happiness at old age (Chapter 6). In 13 pages in Chapter 9, the author also proffers ways people can develop the courage to accept and deal with old age.

He also explores the legacies people can bequeath to family and humanity, and the fulfillment old people must seek before theirinevitable encounter with death. But he submits that old age and ageing need not be all gloom and doom, emphasizing, however, that all depends on how the individual laid his bed in his/her youthful and adult years. 

As in everything, the author underscores the significance of positive attitude, discipline, adaptation, meaningful lifestyle, effective time management, socializing, worship, showing love, and more love, among others, as sine qua non(necessary condition) for enjoying the twilight of age.

On page 120, the author highlights the importance of working to bequeath worthy legacies noting that, “…as an elder in the family you must strive to leave something worthwhile…..It could be a good name, which, people say, is better than silver or gold, a good name that can open doors for your relations, and not close doors against them…” 

On page 123, Baba Basorun Arogbofa succinctly delves into various sectors of the society and lists the necessary virtues or legacies that could be left behind.

The author reflects on his own journey through life and shares the principles and steps he embraced to navigate the challenges of aging. The book encourages readers to embrace these principles and incorporate them into their own lives, as they shape personal growth and determine how well the individual copes with every stage of aging.

The author drives the point home on Page 102, citing one touching event that occurred when he author was 77, and he had to be operated on.“Just before the operation started,” he reminisces, “I took time off from them, looked up to God, my Creator for a communion, and went into a reverie. My action was infectious and everybody appeared silent for a short time I was in communication.”

The import of the above event, a core principle in navigating through life is: God is the author and the finisher of our faith. This Biblical principle, which the author’s father imbibed and stoutly believed in, pops up in the second paragraph of the book’s prologue of the book (page xv) wherein the author reveals how he envisaged the values passed on to him and his siblings, and soon naturally lived by them as he once hoped. The principle, he notes, is essential and will serve every ma/woman well throughout life-as toddler, adolescent, young adult, adult, middle age, old age and growing old.

One notable aspect of the book is its well-structured chapters, although I personally feel that the question of "when" should have been addressed before discussing "what is in old age." Nevertheless, the author's thought process is excellently presented in each chapter, with a particular focus on five cardinal values associated with old age.

These cardinal values include honor and respect, outstanding wisdom, discipline, high valuesystem, accord, as well as proper care and kindness. The book emphasizes the importance of these values in old age and how they are passed on from generation to generation.

03: Conclusion:

As already established, Baba Arogbofa’s book,The Psychology of Growing Old: A Personal Experience for both Young and Old, is a valuable read that provides real-life experiences and serves as a guide to sustainable living and financial security. The book highlights the bright sides of old age and underscore the avoidable challenges of growing old. Though the advice comes so early in the book, Chapter 3 to be precise, it gives a sterling conclusion and golden advice on the subject matter, when he quotes the saying that “as one grows older the sky gets darker slowly’, and counsels that, “every wise person must prepare for this critical stage of life, so as to meet its challenges. As in the philosophy of the scouts, the wise must always be prepared, and the preparation must begin by the age of 40, so as not to belong to the fabled fool at forty who becomes a fool for life.”

And to truly enjoy old age, the author recommends the timeless ideal of devoting time to inspiring things in the environment, things that promote happiness and increase prosocial emotions (like generosity and kindness), accepting death as inevitable and developing the right attitude towards that stark reality (Chapter 11), worship God and love all that is good and noble. 

Overall, the book, The Psychology of Growing Old: A Personal Experience for both Young and Old, is a great intellectual work brimming with wisdom. It is well researched, spiced with true life anecdotes, and written in elegant prose. The writing is as compelling as the message. The book recommends itself as a necessary companion for all men and women that desire happy old age regardless of the challenges; it is a precious resource for researchers on quality and purposeful living, geriatrics and gerontology.

The book is also an excellent gift to those of us in leadership positions as the issues espoused by the author comes with the cryptic message that the state must pay more to the welfare of the elderly. Though some states are doing excellently well in making ageing easy for the senior citizens, more states need to execute policies that improve the living conditions of the elderly in the areas of geriatric care, medications for the aged, transportation system that make commuting for the seniors enjoyable, as well as monthly allowances necessary to meet their most basic needs.

In my years of service in the temple of justice, I have been an advocate of better life for the vulnerable. And senior citizens, people who have given the best parts of their lives in dedicated service to Fatherland, have become not only vulnerable but are fast becoming endangered species of homo sapiens; suffering crippling deprivations, ill-health and poverty. 

Therefore, time is NOW for us to show love to the seniors by executing policies and programmes that make old age not to look like a curse or plague. And on this note, let me use this opportunity to acknowledge the Government of Ondo State for their consideration and inclusion of the elderly and physically challenged persons, as at today, the state has taken care of 12337 elderly from the Social Registry across the 18 Local Governments in Ondo State, I will however and nevertheless further ask that much more should be done by our governments, corporate entities and spirited individuals. 

I humbly and most respectfully urge all Your Excellencies here present to please, give a deep thought to this humble hint. Gbogbo wa ni a maa dagba, ti a si maa darugbo ni agbara Edumare. (We shall all grow old by the power of the Almighty).

In closing, and like I have said unequivocally, The Psychology of Growing Old: A Personal Experience for both Young and Old, by Baba, Basorun Seinde Arogbofa, is a great literary work by all standards. (I think Baba deserves a loud ovation). However, since there is nothing perfect under the sun, even the best of men, I would encourage the editors to be a little bit more thorough in their editing to avoid the minor typographical and punctuation errors observed in a few instances. I offer this advice because I am convinced this gem of a book will be a best-seller and it would compel reprinting over and again.

The author’s use of deep Yoruba proverbs is excellent, especially with the accompanying transliterations. This should make readers from other cultural backgrounds comfortable and very much at home in absorbing and interpreting the message. A little improvement could be useful. For instance, it would have been more beneficial to include references to other regions and cultures to enhance understanding and inclusivity. Even, without this, the book is still worth timeless offering to all those who seek knowledge.

Nobody must leave this hall without grabbing copies for self, family and friends.

Dr. Olukayode Abraham Ajulo, OON, SAN

Akure, Ondo State, Nigeria

A Review By Dr Olukayode Abraham Ajulo, OON, SAN