Last week, the Nigerian Communications Commission (NCC), a government agency under the Ministry of Communications, currently led by Minister Isa Pantami, took the decision and made same public that any user of a GSM phone who is yet to link his or her National Identification Number (NIN) to a Subscriber Identification Module that is SIM cards, would be barred from making any further calls on the country’s telecommunication network. The telecommunication operators were so ordered to effect the directive and so by April 4, over 48 million phones had been barred from making any GSM calls. The idea of having mobile telephone lines in Nigeria linked to NIN was first mooted in 2020. Ten times so far, the Ministry of Communications and its subsidiary agency, have extended the deadline for compliance ten times. In December 2020, over 72 million lines were barred from making calls. Following appeals to government, the deadline was again extended the tenth time.

The original reason given for the registration of SIM cards was national security. Too many persons, the government observed, commit crime through mobile telephony, from the use of the lines to kidnap persons collect ransom, lure persons into ritual killings, rape, murder, extortion advance fee fraud and all kinds of criminal activities. In a country of over 200 million people, it made sense to use mobile telephony penetration to track the people and gather data. The linkage between the Nigerian Communications Commission and the National Identity Management Commission (NIMC) in this regard made sense. Data is the biggest problem in Nigeria. Nigeria plans without data. Nigerians do no respect data. They are more likely to operate on the basis of faith and superstition. Nigerians don’t even know how many they are. With the increasing penetration of mobile telephony, a veritable tool of inclusion and democratization, there is no doubting the quality of data that can be mined from such a strategic and accessible public and open resource foe development planning and national security reasons.  It is in this regard that I think the NCC/NIMC intervention was useful and advisable, absolutely in principle. Indeed at a point, the Nigerian regulator fined MTN, the biggest telecommunications company in the country, $3.9 billion for failing to disconnect unregistered SIM cards.  

But where are we at this moment and why? In the last week, many Nigerians whose phones are not yet linked to the NIN, are busy agonizing. They cannot make direct calls. They can only receive calls through their WhatsApp applications. Over 48 million Nigerians have been shut down. I can no longer count on my finger tips or the strands of hair on my head, the number of Nigerians who are literally weeping and gnashing their teeth that living without their mobile phones is like a trip to purgatory. Businesses have been affected. Love lives and relationships as well. this reminds me of an essay I once wrote wondering how we used to live before the advent of mobile telephony. I recall those days when every Femi, Chuka and Musa used to go to NITEL offices to make phone calls, only to get lucky or unlucky after many hours on the queue. Few persons had phones at home at the time, and those who were privileged what kind of phones did they have? - early 20^tth Century grandfather phones that left your fingers bruised after every call and after a usually annoying encounter with the disrespectful staff at the telephone exchange who could be heard often times eavesdropping on your conversation and giggling at your expense.

The revolution in the telecommunication industry in Africa put an end to all that.  It brought the people more than anything else, freedom.  It shattered one aspect of the illusion of elite privilege and superiority.  Telephone exchange staff became irrelevant – nobody needed them any longer and the gossip that they enjoyed ended. For a hwile there was something called Thuraya Satellite phones!  All those women who got carried away by men who wielded those bulky phones, just before the democratization of telephony must be wondering why they got carried away so easily by something that became nothing within such a short space of technological advancement and innovation. Today, Femi, Musa and Chuka can hold a phone, and call anywhere in the world without anyone’s assistance. 

The only problem I see here are those Nigerians, the annoying ones who don’t load credit on their own phones, that is the “Oga, Oga, I don’t have credit, please call me back” crowd. When you call back,, the same person who has no credit on his or her phone wants to beg for money from you, but he or she would never think of borrowing credit to even borrow from you.  This is why my favourite feature on mobile telephony is True Caller. Once you can memorize the list of time wasters and the greedy crowd, it is easy to just ignore their calls, except they are willing of course to make the call, before that usual line: “Brother mi,, please I need your help oh.” The danger is that every request is a matter of life and death, and the response is expected immediately. Nobody cares about your own circumstances. When you tell them you don’t do this thing they call bank transfer, they would even offer to travel down to set it up for you, so that any time they need a handout from you, there will be no delay - Nigerians and their terrible sense of entitlements and the discontents of mobile telephony!  

If people suffer this much in the hands of extended family stalkers, extortionists and abusers, I have no problem with the state qua state saying that it needs to have a record of everyone who makes a call, or owns a phone. A mobile phone looks good. It is a tool of communication. It is also a status symbol. Indeed, when some Nigerians step out of their homes in the morning, they do not hold one phone, they carry about three, and in terms of cost, those three phones are more than enough to buy a plot of land and start the foundation of a building. Some people are so vain, despite the poverty in the land, that when you move beyond the value of their many phones and assess the cost of their jewelry, and apparel, the total combo would be enough to build a house! With such display of insensitivity and the crime level in the country, the Nigerian government is right to seek to know what people do with their phones. And who owns which phone? These small gadgets that people hold in their hands and call mobile phones can be used for good and ill. It is the same instrument that is used to announce good news, that terrorists use to deliver messages of evil. Freedom is a good concept in human societies, but it is not an absolute proposition.

But why would Nigerians refuse to obtain the NIN and link their phones after ten postponements by the National Communications Commission (NCC), over a period of two years. The first thing is that the people do not trust their governments. We have reached a sad point in this country whereby the people consider government their Number One Enemy. They doubt anything that is related to government. Whatever government proposes, the people are likely to think that the primary interest is not theirs but the selfish interests of government officials. Without any deep reflection, they reject any government initiative almost instinctively: The fact that religion, ethnicity and ego are often thrown into the mix makes everything worse.  Nigerians are also the most superstitious human beings in the world. They read meanings into everything. When this whole drama about NIN/SIM started, Nigerians were naturally suspicious. Nobody allayed their fears and so the conspiracy theories grew wings. Do they want to monitor our phone calls? What do they need NIN for? Do they want to use this as an excuse to bring in people from Niger and Chad to manipulate 2023 General elections?  Even if we take the numbers, who will protect privacy and guarantee integrity?

As is typically Nigerian, nobody could offer any clarifications. The approach adopted by government was to bully the people and issue threats. That worked. People trooped to the registration centres. The centres were chaotic. Long queues; abusive staff. There were reports of extortion to get just a number. NCC addressed that by getting the telecommunication companies involved and setting up new centres at some point. It was at that point that I got involved. I had to get to the service centre at 6 am, alongside Ms. Ijeoma Nwogwugwu and Mr. Adibua Okwesa. Still, we met a queue. It is so strange that in Nigeria, you cannot get certain things, including visas to foreign countries, or a National Identification Number, (NIN) except you go through a night vigil or its equivalent. The Federal Government of Nigeria may insist on its policy choices in this context, but the point is that it was a terribly managed process. The repeated extensions were also in part due to failures on the part of government and its agents. The NCC and the Federal Ministry of Communications jumped into the process without any clear thinking, completely without preparation and without enough public enlightenment.    

The second thing is that the people don’t really care. Why should NIN/SIM card alignment be a priority when Nigerian borders are so porous and there is so much poverty in the land?   

What I cannot understand is the chaos and confusion that people have been subjected to in the last few days. Suddenly and after a fashion, many NIN registration points are no longer working in parts of the country. Persons who had even obtained the NIN and who may have forgotten to link the NIN to their phone lines are being told to wait. They are asked to wait either because their numbers cannot be traced or that the electronic system in these places is down. People are desperate. They have learnt to rely on their mobile phones. Losing a phone is like being castrated; holding a phone and not being able to make a regular call with it is like mental torture. People around me have been screaming. They are losing it because they can’t make calls without their phones. They shout on top of their voices when I tell them that we once lived in this same country where a certain military chief, a Minister of Communications, who later became a prominent politician and Chairman of the country’s legislature, boasted, one of those days, that telephones are not meant for the poor! They think I am talking fiction, but it is the truth, even if the man’s media handlers have tried to water down the statement over the years. These days the poor own the phones and they are very assertive about their right to also make phone calls. 

I want to appeal to the Federal Ministry of Communications and the National Communications Commission to take a second look at the latest deadline. When the queues built up and the people complained, the government was helpless. I commend the agencies, however, for the decision to extend the deadline further until now. 

I also admit that the Federal Government had given so many earlier warnings. But that is Nigeria for you. The people do not obey directives by government until they are convinced that it is something deserving of their concern. But by now, it must be clear to Nigerians that government means business with the registration of NIN and SIM cards. Their reluctance to comply is more of a comment on people-government relations than the people themselves, or perhaps both to be fair.   

I recommend a more cautious approach. Even those who had their NIN cannot link up. The NCC must look at their back-end operations. It is either the operating system is overwhelmed or there is a need to look at whatever is happening at that back-end. Phone users have been told to go quickly and sort out their NIN/SIM registration and many are out there in compliance but the confusion is enormous. It would be wrong to project the typical Nigerian attitude that the people deserve to be punished. No. Many are actually innocent offenders. It seems to me that the alignment of the NIN and SIM cards should be a permanent, on-going process. There must be more creative ways of making sure that the people comply. What are those other options? Candidly, I have no technical ideas, beyond common sense, but I think mounting additional pressure on a population that is already under the weather as a result of existential uncertainties is most unkind: a national currency that is heavily devalued, the cost of diesel going up so badly even the rich now ration electricity supply, no jobs, no water, no electricity and yet in the midst of it all, some people are beginning to show up talking about 2023 general elections and promises that they do not intend to keep. 

The barred GSM lines should be opened up for another reason: the cost to the economy and the effect on the mental health of the people. I suggest that the government should meet the people half-way, encourage them, and show a little more empathy. The people should also meet the government half-way by simply obeying the directive that every barred SIM card should be registered and thereby get unbarred.    

City FM is inviting you to a scheduled Zoom meeting.

Programme: CITY TALKS WITH REUBEN ABATI

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Guest: Omoyele Sowore (Presidential Aspirant)

Topic: 2023 Presidential Race

Date: Saturday, April 9, 2022

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Programme: CITY TALKS WITH REUBEN ABATI

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Guests: Kabiru Adamu (Security & Risk Intelligence Analyst)

Topic: Kaduna-Abuja Train Attack

Date: Saturday, April 2, 2022

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 “Omo, shine your eyes oh, all of una wey say APC no go fit do Convention, una don see am, abi una no see am? No be say we just do Convention we do better one sef.. Orrr bih. APC on top!” 

“Are you okay?”

“I am okay. My party is doing well. We will win this election in 2023 and we will rule this country forever.”

“APC is not forever. Be realistic. You call what you guys did a Convention? Was that a democratic process?”

“Yes it was. I don’t expect any member of the opposition to say we did well. As the new Chairman of the party, Senator Abdullahi Adamu said, you people are full of tears and sadness.  And as the President said, he does not expect the PDP to be happy. All of you predicting that the APC will collapse, or that the Convention will end up as a Third World War, please listen to this Breaking News. On Saturday, the APC, Nigeria’s ruling party organized a successful Convention. The party respected all the rules. INEC kept a watching brief. Everything went smoothly. On Sunday, a new National Working Committee of the party was inaugurated. Oya, come on with your hate message”

“The whole thing was illegal and unconstitutional.”

“Hate speech,”

“Your new Chairman has EFCC cases all over his head. Many unresolved cases.”

“Hate speech. Nobody has ever convicted Senator Abdullahi Adamu. Be careful. You can be sued for defamation.”

“Is the man going to keep his seat as Senator representing Nasarawa West? You people don’t know the law.”

“That’s none of your business. When we get to that bridge we will cross it.”

“What was all that drama about unity list? Governors behaving like Zombie. The President gave them a list and everybody just complied. The whole APC Convention was a violation of the principles of internal party democracy.”

“In your head”

“One aspirant from Lagos even wept. One woman refused to step down. Another one protested that he had been a founding member of the party, only for someone to come from nowhere and parading himself as a consensus candidate.”

“That is democracy. We are a party of many sides. We accommodate everybody including people who think it is good to weep in public.”    

“Is that how to run a party? Make people weep?”

“It is supremely human for people to weep, shout and disagree. Tell me something else that I don’t know.”

“I hope you know that the PDP has a case in court about that your APC Convention”

“PDP should go and worry about its own problems. That case is dead on arrival. It has become completely academic. Is it PDP that will determine what we do in APC? I keep telling you, una no well” 

“We want to take power from you people? We will grab it.”

“Come and grab it and let’s see. Who will give you power?”

“No. Governor Wike has made the point. We will grab it.”

“Who is Wike?”

“Wike is the Governor of Rivers State. The Indaboski of PDP politics….  exponent of the mad man hypothesis in Nigerian politics”  

“I beg. You see that your Indaboski, go and advise him, because the day he leaves office as Governor and his immunity expires, he won’t even be allowed to enter his car. We will grab him.. You saw Willie Obiano wearing boxer shorts. Wike will not even be allowed to wear common singlet.”

“Are you people okay?” 

“Try us. You people go about threatening madness. We will show you the meaning of madness. You think we are joking?

“So that is why you people run a Convention of coercion. You intimidate people and you think you can intimidate all Nigerians?”

“Our party is a party of disciplined people. Our leaders took a decision and we all complied. Those who did not comply were allowed to have their way. In the end, there was peace, progress, and solidarity.”

 “In your mind, hen?”

“No. In your face!”

“I can tell you for free, that your party the APC is about to implode. Not everybody is happy. I see some of your party chieftains leaving the party and forming a Third Force.”

“You know what I think? Honestly? I really think the time has come for President Buhari to declare the fight against drug addiction a national emergency.”

“What are you trying to say?”

“Just what I have said, because I don’t understand why an adult like you will stand before me, in this hot sun, and be hallucinating, jabbering and jam-talking. It doesn’t look normal.”

“I am very normal. Don’t insult me because of politics.”

“You are raising your voice.”

“Don’t tell me I am raising my voice? Because of APC politics?”

“Can you calm down?”

“Don’t tell me to calm down! Diesel is about N800 per litre. Where I live, they always put off light. We are told, the facility managers cannot afford to give us electricity. Fuel is expensive. Even prostitutes have raised their rates. They have become very arrogant. When you argue, they will tell you that the Dollar-Naira Exchange rate has gone up. What has FOREX got to do with monkey business?”

“Everything, actually, because - you have no shame. I think you know that. We are having a conversation and you are talking about prostitutes. Am I expected to have an opinion on what prostitutes want or what they charge?”

“Prostitutes are human beings. They are an important part of this Nigerian economy. I can talk about them if I so wish. In fact, I can write a whole book on that sub-economy.”

“Sorry oh, the spokesman of the Prostitutes Association of Nigeria. I get that. Yes, I get it.” 

“You cannot say that. In fact, your party is a party of prostitutes. Are you not even ashamed that all your major newly elected officers came originally from the Peoples Democratic party? The same people you pushed out of power in 2015, they are now the ones leading your party.”

“We like it like that. Leave us alone. It is called democracy”

“So, who is going to be your Presidential candidate?”

“How is that your problem?”

“I am just asking as a stakeholder. Are you people going to have a Consensus Presidential Candidate? A CPC!”

“Go and hold stakes in your own party”

“I am a citizen, an eligible member of the electorate. Who is that CPC candidate going to be? Will the choice be Asiwaju Bola Tinubu or someone else? I want to know who I may vote for.”

“You can keep your vote. Go and give it to PDP and waste it.”

“Arrogant”

“Yes, for a purpose. We are the ruling party.”

“Nonsense. In another two months, President Muhammadu Buhari would be lame duck. Nobody will listen to him again.”

“And so? And what if nobody listens to him?”

“And so”

“Okay you wait and see. When that duck is ready, we will serve you for breakfast.”

 “But jokes apart, I hope you know that your party is still going to have problems.”

“We are a unified party. Stop spreading fake news.”

“There will be political war in 2023.”

“If you start any violence, you people will end up in prison. We will not tolerate any nonsense!”

“Are you God?” Are you people God?”

“You want power. Come and take it now.”

“Nigeria is in trouble. God help us.”

“Please. I hope you know all your Pastors are with us.  You too should come and join us, join the winning train.”

“All your trains are always breaking down between Abuja and Kaduna and Ibadan and Lagos. Even airports are no longer safe.”

“It could have been worse. It could have been worse.”

“The philosophy of the defeated”

“The mantra of the triumphant.”

“Just let us get to power in 2023 and you people will see.”

“The more reason we will fight and die on top this matter. We will not  allow agents of hatred to take over this nation.”

“I just hope that the people know what they are doing.”

“Which people?”

“The Nigerian people and their PVCs.”

“PVCs?”\

“Yes”

“Like seriously”

“Yes”

“You must have been watching too much television. Please I have some other things to attend to.”

“No. I have not finished. I have a point to make.” \

“Unfortunately, I am done. There is no point.”

“I want to say something about the power of the PVC and the electorate.”

“That’s fine, but please, can I take this phone call? Na God I take beg you…”      

The Super Eagles of Nigeria, the country’s national team would file out today to play against the Black Stars of Ghana in the return leg of the final qualifying match for the World Cup in Qatar, November 2022. Africa has five slots in the tournament. Four days ago, the Eagles and the Black Stars in the first leg of their final encounter ended the match 0-0. That was a very disappointing match. A winner must emerge today. The winner will go to Qatar 2022. The Ghanaians have been boasting that they would stop Nigeria. They must not be allowed to do so. The matter between Nigeria and Ghana goes beyond football. It is all about national pride, brand and identity, from football, to jollof rice, women, men, culture and fashion.

Austin Eguavoen and his team must be told very clearly, that they cannot and they must not disgrace us. We are Nigerians. Our political leaders may not mean well. Our institutions may not work. The national currency may be sliding. The country’s unemployment rate may be high. But we, as a people, are diamonds. We do not like to be disgraced. We do not enjoy humiliation. We love to win.

Last week, the Super Eagles against Ghana at the Baba Yara, Kumasi Stadium played as if Ogbono soup had been splattered all over the football field. The only man who could stand firm was the goalkeeper, Francis Uzoho. Nobody must fall down anyhow today as if they are wearing banana peel boots. Nobody must put us to shame. Eguavoen and his team must not disgrace us.

Play whatever pattern you want: 4-2-3-1, 3-5-2. Just score the goals and shut up the likes of John Dumelo, a Ghanaian actor who thinks he can run his mouth all over Nigeria’s reputation. Wake up Eagles, do something good!  The best gift anyone can give Nigerians at this moment is  a 2022 World Cup ticket.

We may all be so busy watching the World Cup, the 2023 general election may end up as just another event.

Let’s show the Ghanaians that our football, like our jollof, is better than theirs. As they say on the streets, today na today!

The Leader of APC Progressive Youth Movement (PYM), Prince Mustapha Audu, has ruled out participation by youths of the All Progressives Congress (APC) in the 2023 Presidential election.

According to him, all they want is to be carried along.

He said the PYM wants a President that will appoint people below the age of 50 as ministers.

Audu, who is the son of the former governor of Kogi State, the late Prince Abubakar Audu, made this known on Saturday while featuring as guest on a zoom meeting on CityFM programme, “City Talks with Reuben Abati”.

Speaking on the topic: “APC National Convention”, the PYM leader said they are ready to work hand in hand with any president the party is going to produce, that is ready to carry young people along.

He said APC is the only party with with young people that are active, agile and ready to stand up and challenge the system to get what is right.

“Once younger people with fresh ideas, energy, drive, and motivation come into the system, they will be able to make a difference and change things.

“This is why the PYM has been insisting that no convention can occur without young people being an essential part of it.

“Majority of the demographics in Nigeria are youths. 70 percent of the over 200 million people in Nigeria are young people; that is over 160 million people are young in Nigeria.

“So for any party to succeed, you must show a huge representation of these demographics, and this is what the APC has realized,”  Audu explained.

On the profile of the APC candidates showing interest in the Presidential seat, the PYM leader said: “What I believe is that you cannot do away with experience.

” As young people, our clamor is not to be president but to be chairman of the party. There should be a mix of older people with experience and younger ones with energy, ingenuity and passion.”

[persecondnews]

City FM is inviting you to a scheduled Zoom meeting.

Programme: CITY TALKS WITH REUBEN ABATI

Time: 12:00pm

Guests: Prince Mustapha Audu (Leader, APC Progressive Youth Movement)

Topic: APC National Convention

Date: Saturday, March 26, 2022

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Omoba Adedoyin Ajibike Okupe - the man popularly known at the “attack dog” of Nigerian politics, who eventually re-christened himself “the attack lion” is 70 today, March 22, 2022. Yesterday, friends and family gathered in Lagos, to honour him at the public presentation of a book he has written to mark the occasion: Double Jeopardy-The Doyin Okupe Story. There are further celebrations today; a church service and a party in the evening. It was a great pleasure for me to have been invited to review the book at the Nigerian Institute of International Affairs (NIIA). Although I got the book around 6 pm on Sunday, Dr. Okupe is one of those persons to whom it is difficult to say No. His personality is compelling. He is forever persuasive and genial. Reading the book turned out to be a great delight: for a text written in six weeks, it is an impressive outing. No one else can tell the Doyin Okupe story better than the man himself, and indeed after four decades in the Nigerian public space as a medical doctor turned political marketing guru, politician, and Presidential spokesperson, Okupe has a story to tell. He delivers his narrative in a lucid, racy, engaging and chronological manner.

I find the title of the book curious, however. Why double jeopardy? Jeopardy has a negative connotation. Double jeopardy is a legal term referring to the conviction of a person for the same offence, based on the same facts, twice. Okupe considers his unceremonious exit from the Obasanjo administration which he served as Special Assistant on Media, clearly as first jeopardy. His second jeopardy is described as his exit, without profit, from the Jonathan administration when the Peoples Democratic Party (PDP) lost the Presidential election in 2015. Okupe’s book could well have been titled “My Odyssey”. What he chronicles is a long, eventful and adventurous account of his role in the Nigerian political and social space in more than 40 years. His life has been one of privilege, accomplishments, and opportunities. At 70, he can indeed look back with a feeling of fulfillment, and pride, that he has so far had a good run, not double jeopardy and he is not yet done. Very few people have been as privileged. In the business of political marketing, perhaps the only two persons in recent memory that can be rated higher would be Chief Duro Onabule, who served as spokesperson of General Ibrahim Babangida’s military government for close to nine years, and may be Igwe Alex Nwokedi who was an outstanding communicator who served a military Head of State (General Olusegun Obasanjo) and a civilian President (Alhaji Shehu Shagari).  If there is any other, such persons may not be of the same rank as Doyin Okupe in terms of reach, colour and capacity for heavy-hitting political communication. It is not for nothing that he is known as the “attack lion”. Over the years, Okupe has carved a niche for himself in that genre.

The irony is that he is originally a medical doctor. Double Jeopardy – The Doyin Okupe Story is 316 pages long. It is divided into two parts, and has a total of 40 Chapters. The first part of the book tells the story of his beginnings, upbringing, education, his life in the medical and political theatres and what he has seen in the politics of Nigeria as role player, citizen and aide to Presidents. In the second part, he presents more or less a manifesto for leadership as he expresses his opinions about key national issues such as the rule of law, the police, insecurity, structure, education, housing, youth employment, inadequate power supply and health care delivery. This therefore is part-autobiography, part-manifesto and a memoir on Nigeria’s contemporary political developments. Okupe has written an insider-participant’s account with such forthrightness that is unmistakable. He does not even spare himself. With a bold face, he documents his record as a polygamist, or serial monogamist, with a record of four wives and nine children and a retinue of grandchildren. He is himself a product of a similar background. He is the child of the 9^th wife out of his father’s ten wives, and the 17^th child out of 41 children.                

Born in Iperu in 1952, his father, Chief Matthew Adekoya Okupe was a haulage business owner who in 1945 established a bank – the Agbonmagbe Bank which had branches in the North and the South in Zaria, Ebute Meta, Mushin, Ago-Iwoye and  Ijebu Igbo. The bank would eventually become the National Bank, and transmute into a new brand, what is known today as Wema Bank. Chief Okupe eventually went into politics, a contemporary of Chief Obafemi Awolowo, H.O. Davies, Akin Maja, and Alhaji S. O. Gbadamosi. Okupe’s foray into politics was not influenced by his father, but the elder Okupe was his first hero, who taught him about values, temperance and faith. In this book, Okupe pays tribute to many mentors: those who have impacted his life positively and given him opportunities in life. These include his maternal grandmother, who taught him the art of discipline, his half-sister, Dr (Mrs) Adeola Olumide (nee Okupe), a medical doctor who insisted that the best path for him in life would be a career in medicine, Chief Akin Ogunmade-Davies who introduced him to the world of political communication and public relations, Chief Duro Onabule, who as editor of the National Concord newspaper taught Okupe the rudiments of media practice and writing, and gave him a platform to be heard. There was also Biodun Shobanjo, of Insight Communications with whom he worked on political marketing for the National Republican Convention (NRC).  

Many in the Nigerian political space know Okupe for his rambunctious style. Whatever rascality anyone may ascribe to him seems to have been acquired in his days as a student at Igbobi College, Lagos where as a young man nicknamed “Dorrie”, he acquired quite a reputation for unconventional behaviour. He eventually ended up at the University of Ibadan. He gained admission to study Medicine at the age of 19. He graduated at 24. By his own account, he was an excellent student who took his studies seriously, and also enjoyed the privilege of having very good teachers. He is so proud of the training that he received, he tells his readers: “I have not practised medicine for a long time but  I can still consider myself very proficient in Medicine because this lecturer of mine took me through every aspect of medicine. …Till today, you can’t fault my diagnosis. I learnt medicine from a genius. It was the knowledge in Medicine acquired from Professor Bademosi that I used in Surgery, Cardiology and other departments.” (p. 35). Well, I don’t know about diagnosis. What this writer knows is that when he was Dr Doyin Okupe’s colleague at the Presidential Villa during the Jonathan years, we used to crack jokes behind his back that he had left his chosen field of Medicine for so long, and made a detour into politics for too many years, nobody should accept any prescription from him -  even for Malaria, because he might not remember!

Dr. Okupe actually practised medicine for a short while. After his National Youth Service year in 1978, he worked briefly at the St. Nicholas Hospital in Lagos, and also at Juli-San Clinic, also in Lagos. In 1982, he and two others - Dr. Seyi Roberts and Dr. Ladi Okuboyejo teamed up to set up a joint practice, The Royal Cross Medical Centre in Obalende, Lagos. The practice thrived. The young doctors had great fun, and there was Iya Modinat, who sold delicious rice “a stone’s throw from the clinic,” whose joint soon became a major attraction for many young Executives who patronized her and also stopped by at the clinic in the evenings. Dr. Okupe did not stay long in the Medical Theatre. He had developed interest in politics as a part-time vocation. He attended meetings of the National Party of Nigeria (NPN), the ruling party in Nigeria at the time, but an opposition party in Lagos. He chose the NPN because he wanted to play politics at the National level. He rose quickly within the party ranks to become the Vice Chairman for Epetedo Ward, and later Secretary of Eti Osa Local Government in 1978/1980. Okupe was an associate of Dr Wahab Dosunmu who would later become Federal Minister of Works and Housing. In 1982, he contested for the Federal House of Representatives. His career as a politician had effectively begun. A substantial part of the book is understandably devoted to this new career, with Okupe’s account of his membership and participation in such political groupings as the Liberal Convention, the Alagbo Group, the National Republican Convention (NRC) which he would later serve as National Publicity Secretary, the People’s Democratic Party, the National Accord Party, and others.

His political journey is the perfect stuff of adventure. He tells not just his story, but his encounters and relationships with others, across the country, North and South. In over 40 years, Okupe comes across as an experienced politician and bridge builder who was either at the ringside or inside the arena during critical moments in Nigerian history. Readers would find particularly interesting his account of the processes leading to the formation of political parties and groups, the politics of June 12, the formation of the Oodua People’s Congress, the emergence and activities of the National Democratic Coalition (NADECO) as well as his interaction with key political figures: Chief Tom Ikimi,  Dr. Frederick Fasehun, Rufus Ada George, Bamanga Tukur, Awwal Tukur, Bashir Tofa, Chief Ayo Adebanjo, Chief Bola Ige, Chief Segun Osoba, Buruji Kashamu, Chief Edwin Clark and others.  

The high point of Dr Doyin Okupe’s political career is readily his appointment by President Olusegun Obasanjo as his government’s Special Assistant on Media. This raised Okupe’s profile and shot him into national and international limelight. He gives a detailed and robust account of an appointment that gave him so much joy and fulfillment but he was shocked when the President sacked him! Thus began a period in his life that he classified as “Half-Time”, a period of about 11 years (2001 -2012)  during which he tried his hands at entrepreneurship and had to hustle for survival and capital. As fate would have it, he had the opportunity of a return to the Presidential Villa under President Goodluck Jonathan as Senior Special Assistant, Public Affairs in 2012. We worked together. He was a very attentive and committed heavy-hitter. One of his first declarations on assumption of duty was that he was no longer “an attack dog” but an “attack lion”. The Jonathan administration needed a lion in its attacking mid-field. The Action Congress of Nigeria (ACN) and the coalition of opposition forces that created a Special Purpose Vehicle (SPV) called the All Progressives Congress (APC) bombarded the administration with hypertensive and hyperbolic attacks. Governance turned into vitriol and war by another name. There were issues on the table: the abduction of the Chibok Girls, Boko Haram.  In 2015, the PDP lost the Presidential election. Okupe tells the story of the last days and what he calls “an unpleasant ending” that is - the second jeopardy. He insists that “the APC never won the 2015 Presidential election.”

At 70, Okupe has seen quite a lot and learnt so much about the nature of Nigerian politics and the character of the average politician. In reporting this, he draws attention to the intrigues in political corridors, the sycophancy of politicians, the use of money as a tool of influence and the fetishization, the reign of occultism, in Nigerian politics.  A recurrent refrain in his narrative, however,  is his faith in God, and how God has been faithful to him at every point in his journey, including when he first discovered that when he prays to God from the comfort of his bathroom, the “prayers are always speedily answered.”  Okupe defends himself: he says he does not believe in the use of politics to amass wealth and that he has never stolen a penny. But he says he prefers to forgive those who have wronged him.

The second part of the book is his political manifesto: his plans for the reinvention of Nigeria. Whereas there is little to argue about in the earlier parts of the book which focus on the author’s experience, his prescriptions for Nigeria may generate debate and difference.  It would be recalled that Dr. Doyin Okupe has since declared interest in the 2023 Presidential election in Nigeria. His chosen political platform for pursuing this ambition remains unknown. Questions have also been asked about how he intends to fund what is clearly an even more expensive enterprise, and a far more contentious proposition given the politics of zoning and power rotation as Nigeria embarks on the transition to another change of government at the Federal level. Okupe’s Double Jeopardy may well be taken as a campaign material: he presents himself warts and all, and he defines a social contract for Nigeria. Whatever anyone thinks of his ambition to be President, and the prospects, no one can deny that this is one man who has been here and there, who has lived a life of meaning and impact, and who beyond being a Prince of the Agbonmagbe dynasty of Iperu Remo in Ogun State is all things considered, a jolly good fellow, a media man, a prolific family man, a politician of great rank and so as he turns 70, he deserves hearty cheers, a song and a dance. Congratulations, Dr Okupe:

Iperu Akesan

Akesan Bale Oja

Ara Oju Ona

Obi Owo nso ti won Oro’woka

Akesan d”ade

Omo re da Oja

Olori re ni da Oja…    

Best wishes and many happy returns.

It is difficult to imagine that the Church in Nigeria and its leaders would not be interested in politics as Nigeria begins preparations for the general elections in 2023. A heated and emotional controversy was stirred last weekend when it became public knowledge that the Redeemed Christian Church of God (RCCG) had set up The Directorate of Politics and Governance. Many raised an eyebrow. Why would the Church create a Department of Politics and Governance? Publisher, veteran journalist, newspaper columnist and Presidential aspirant Aare Dele Momodu described the development as “an invitation to Armageddon” in an essay titled “My Kobo Advice to Redeemed Christian Church of God” (ThisDay newspaper, back page, March 12, 2022).  His main concern was what he described as “the general conspiracy theory that our church was setting up an extensive network for the obvious Presidential ambition of the current Vice President, President Yemi Osinbajo”, whereas there are other members of the RCCG, including his good self who are interested in the Presidential race. Why should the Church favour one person over and above other members? 

In a notable response, Kolade Segun Oke-Owo, Deputy Director, Directorate of Politics and Governance, PFN, Ogun State, and National President, Believers in Politics writes as follows: “…The RCCG did not actually create the Directorate of Politics and governance. The creation of the Directorate is a brain child of the Pentecostal Fellowship of Nigeria under His Eminence, Bishop Wale Oke, its National President. The RCCG only became the first among other Pentecostal Churches in Nigeria under the leadership of PFN to kowtow and subscribe to the vision of the Directorate of Politics and Governance. It may also interest Uncle Dele Momodu that the National Directorate of Politics and Governance of the PFN is not headed by a member of the RCCG but a General Overseer from another denomination in the person of Rt. Hon. Pastor Femi Emmanuel.”

The fact that only a few days after the Dele Momodu essay, the Daily Trust newspaper and others published a story indicating that Vice President Yemi Osinbajo has now notified President Muhammadu Buhari of his interest in the 2023 Presidential race, before that was refuted, lent greater currency to the Dele Momodu protest. The truth indeed is that over the past few months, a group of hidden and open persuaders have been threatening to sue Vice President Osinbajo if he did not throw his hat into the 2023 ring. Members of the RCCG have also not helped matters. They have often said that the General Overseer of the Church, Pastor Enoch Adeboye once predicted that a day would come when a member of the Church would become President of Nigeria. When Professor Osinbajo emerged as Vice President of Nigeria in 2015, the members were excited. They talked openly about a prophecy that was about to be fulfilled. Professor Yemi Osinbajo is not just a member of the RCCG Congregation; he is a Pastor and one of the most visible leaders of the Church. Dele Momodu’s essay is a statement of caution: that the church cannot turn itself into a political machinery and a partisan campaign platform for one individual enjoying a special advantage. He is also a member of the Church. The wife of Asiwaju Bola Ahmed Tinubu, also a Presidential aspirant, is equally a member and a Pastor of the Church. He wants the church to be neutral. Equality before God should translate into equality of aspirations under the umbrella of the Church.  Dele Momodu’s supporters have suggested in accompanying reactions that the Church should stay out of partisan politics. In 1961, the Sage, Obafemi Awolowo had put up the same argument as Momodu’s. He said: “It follows that in order that it may discharge its functions, a religious organization must be independent of Government and its patronage and must never be subordinated to its dictates or whims… A religious organization should never allow itself to be regarded as the mouth piece and instrument of the powers-that-be…”. This may be a difficult argument to sustain.

The Church has been enmeshed in politics from time immemorial, from the Roman Empire, to the Medieval Era and to the present day. In the New Testament, the word “ekklesia” which is used to refer to the Church actually means a political assembly, a political association, a gathering. The separation of the State and the Church, or the separation of secular and religious power, has not always been so clear-cut. During the Crusades (circa, 1095 - 1291), Christians fought wars to acquire or regain territory. The Holy Book itself is full of this intersection between the Church, power struggles and secular politics. The clergy are not just spiritual leaders, they fight political battles worse than what is found in the secular community. The argument that the state and religion should be separated is largely theoretical.  In 1534, King Henry VIII of England established the Church of England, away from the Catholic Church following disagreements with Pope Clement VII on the scope of papal authority over marital choices. The politics of it is well captured in Robert Bolt’s A Man for All Seasons. The Anglican Church continues to play a dominant role in British politics. Back home here in Nigeria, the kind of politics that church leaders play, including litigations and open quarrels, is far more vicious than what is found in the regular political arena. To give a case in point would be the acrimonious conflicts over control and succession in the Celestial Church of Christ since the passing of the founder, Samuel Bilewu Joseph Oschoffa in September 1985. In 2015, Pope Francis advised that Catholics must participate in politics. Just as Christians won’t hands off secular and sectarian politics, being human beings and political animals, leaders of the Muslim congregation are also just as involved.  

It should be recognized also that ethnicity and religion are perhaps the two most central factors in the politics of power in Nigeria, as has been proven and examined in such works as Religion, Politics and Power in Northern Nigeria by Matthew Hassan Kukah, Iheanyi Enwerem’s A Dangerous Awakening: The Politicisation of Religion in Nigeria, and Religion and Politics in Nigeria: A Study in Middle Belt Christianity by Neils Kartfelt. Nigerian politicians over the years have used both ethnicity and religion as instruments of manipulating the people for their own purposes, exploiting the people’s fears about domination by the other. Religion has featured prominently in ethnic conflicts in the Middle Belt, on the Plateau, Southern Kaduna and elsewhere, with one group persecuting the other through repeated cycles of violence, and the State, which should enforce peace and justice, is usually partial and biased, taking sides, most cynically, depending on the religious affiliation of the persons in power at the moment. It is this linkage between religious belief and how power is exercised that has resulted in the political patronage of religious groups and the rise of partisanship in places of worship.  Nigerian politicians, regardless of the express provision of the Constitution that there shall be no state religion (Section 10 of the 1999 Constitution) have nonetheless turned religion into a special centre of engagement. In every Government House in the states and the State House in Abuja, there is usually a Mosque and a Church, power shifts between both locations depending on the religion of the main leader in charge, who accordingly appoints Special Advisers and Assistants on Religious matters. Christian leaders send members of their constituency on pilgrimages to Jerusalem. Muslim leaders do the same for members of their religious community. Despite assurances over the years that the state shall no longer fund religious trips, the Pilgrims Welfare Boards of Nigeria continue to exist at all levels.  

The assumption is that a Christian leader would defend the Christian faith and a Muslim leader would do the same for his own constituency as well. In every election at both Federal and State levels, Nigerians have adopted the convention of a Christian and Muslim ticket, in joint political races, to give the people a sense of balance, access and proximity to power.  The most remarkable exception to this pattern occurred in 1993 when a Muslim-Muslim ticket of the Social Democratic Party (SDP) Presidential candidates- Bashorun MKO Abiola and Alhaji Baba Gana Kingibe won the Presidential election. Given the manner in which religion has further driven a wedge between Nigerians, it would be difficult to reproduce that magical moment again, either now, or in the immediate future. The Church in Nigeria believes that the time has come to do more than preaching and praying and become an active political force.

In yet another statement on the matter, titled “The New Dawn: Church Prophetic Political Delivery and Responsibility of the Church (March 11, 2022)”, Bishop Theophilus Taiwo Ajose, Ph. D declared that all church fathers and leaders are required to direct their members and followers to “register for and update their Permanent Voters Cards (PVC) and “urgently join any political party of their choice at the ward (grassroots) levels and participate actively in political activities of that party while upholding righteousness.” It is important to further understand the context of this ideological declaration. Hitherto, the Church in Nigeria acted as the moral compass without necessarily being partisan. During the struggle for democracy, 1993 -1999, Catholic Bishops, leaders of the Anglican Church and the Pentecostal Federation fought for the rights of Bashorun Abiola and Baba Gana Kingibe to be given their mandate. It didn’t matter that both men were Muslims. The Church was a modulating voice of reason. The Catholic Bishops Conference of Nigeria and the Catholic Secretariat through the Justice Development and Peace Departments of the Church fought for democracy and development. The Anglican Church and the Pentecostal Federation were also in the forefront of the struggle. Many would remember the heroism of the Rt. Rev Peter Adebiyi, one of Chief Abraham Adesanya’s most trusted lieutenants, popularly known as the NADECO Bishop, Bishop Bolanle Gbonigi and his fiery sermons and the stinging interventions of John Cardinal Onaiyekan, as well as the activism of the likes of Fr. Matthew Hassan Kukah, Fr. George Ehusani, Fr. John Uba Ofei and and Fr. Iheanyi Enwerem. Catholic priests on one occasion trooped to the streets in defence of democracy! Today, Nigerian church leaders and the Congregation are more interested in fighting for their own. They want their own people in power, even at the traditional, grassroots level. But that didn’t start now.

I recall that as President Goodluck Jonathan’s spokesperson in the lead up to the 2015 general elections, in the course of the campaigns, our campaign train visited as many major churches in the country as possible. We saw crowds of potential voters. Prayers were offered. There were declarations of vision and revelations. The Church was not necessarily fighting for democracy in 2014/2015. It wanted to protect its members who had become victims of religious and ethnic conflicts. Church leaders wanted a Christian President to remain in office to address the emerging crisis. Later, when I ran on the platform of the People’s Democratic Party as a Deputy Gubernatorial candidate in Ogun State in 2018/19, it was part of my schedule as the Christian on the PDP Muslim-Christian ticket to interface with the Christian community. We had a high-ranking member of the PFN in our political camp who made the necessary arrangements, and hence, we went from one church to the other, preaching to church elders. I even participated in debates organized by churches for political party candidates. It was clear to me from the interactions that church leaders in Ogun State wanted power to shift to a Christian candidate, the outgoing Governor then, being a Muslim who had spent eight years in office.  If the church leaders saw any visions, they did not tell me.  

It is perhaps the same drama that is now playing out ahead of the 2023 general elections. With a Muslim as Nigerian President for eight years, and with the Nigerian Christian community convinced that a Muslim-led Nigerian Presidency persecutes Christians and pampers Muslims, the Church of Nigeria appears resolved to get into the arena of action.  It seems Christian forces are now ready to sponsor candidates and mobilize the Congregation, armed with PVCs. The Church has also been drawn into the politics of zoning and rotation. It won’t be long before the various branches of the PFN begin to have chapters of political parties. No one should be surprised if some churches ask every soon that they should be designated as polling units or centres! When that happens, sermons in churches would become political manifestoes. It would be a reflection of how desperate every Nigerian constituency has become, how badly religion has divided us, and how high the stakes would be in 2023.  

The truth is that churches in Nigeria today have become far more secular than they were a few years ago. The original words of the Lord Jesus Christ distinguished between the secular and the spiritual thus: “Render to Caesar the things that are Caesar’s and to God the things that are God’s” (Mark 12: 17). But in Nigeria today, those in charge of God’s affairs are threatening to contest with Caesar. They seek to move from a place of independence and spiritual power to the main arena. Many churches are personal estates. Many are business investments. The other day, the General Overseer of the Christ Living Hope Church with Headquarters in Anambra, Rev. Ugochuckwu Emmanuel Ekwem was caught at the Murtala Muhammed International Airport by the Nigeria Drug Law Enforcement Agency (NDLEA) trying to smuggle 54 sticks of drugs to Kenya. Religious faith is in decline in Nigeria. Political belief is about to dilute religious belief, far more aggressively. The church is seeking redemption through politics. How far will it or can it go?