The judicial career of Francis Chukwuma Abosi was supposed to last only seven years. In the event, he did 12 and may well have reached 20 years if events had not intervened. In his 12th year as a judge in April 2020, while serving as the acting president of the Customary Court of Appeal of Imo state in south-east Nigeria, the National Judicial Council (NJC) mercifully ended it all.

When he attended the Nigerian Law School, as all Nigerian lawyers must, Francis Abosi deposed that he was born in November 1950. On his appointment as a judge in 2008, therefore, Francis Abosi was 58. At the time, the retirement age of all judges was 65. This meant he would have been due to retire in 2015. 

In 2008 also, a judge could only retire on their terminal salary as pension if they had served for at least 15 years. In the case of Francis Abosi, he well knew that based on his date of birth, he was eight years short of what he needed to be eligible to retire on his terminal salary as his judicial pension.

The answer to this problem was rather straightforward – Francis Abosi edited his birth year from 1950 to 1958. This act added eight years to the seven that he would have served, bringing his notional judicial tenure to 15 years, at which point he would have been entitled to his terminal salary as his judicial pension.

What Francis Abosi could not do, however, was alter the filings he had done prior to becoming a judge, especially those he made upon matriculation as an undergraduate and also on admission to the Nigerian Law School. Upon being appointed to act as the president of the Customary Court of Appeal, they caught up with him. In April 2020, the NJC found him guilty of  “the falsification of his date of birth from 1950 to 1958. Findings showed that he was supposed to have retired in November 2015 when he clocked the mandatory retirement age of Sixty-five (65) years.”

Francis Abosi’s feat of genealogical management had far-reaching consequences. He became president of the Customary Court of Appeal of Imo state nearly three years after he should have retired. That means he took someone else’s job unlawfully. It could have been worse. Had the NJC not stopped him, Francis Abosi would have been in the position in 2023 when the age of retirement changed from 65 to 70, meaning that he would have been on the job until 2028 when biologically he would have been 78. That would have given him 15 years of judicial service beyond his due retirement age.

Abosi was not alone in the business of injudicious emendation. One of his peers in the 2008 cohort of appointments to the judiciary in Imo state was Theresa Eberechukwu Chikeka. A graduate of the University of Maiduguri, Theresa Chikeka became a lawyer in 1982 and did her National Youth Service Corps at the Borno state ministry of justice, which employed her thereafter as state counsel. There she worked for the first ten years of her professional career before transferring her service to Imo state in 1993. 

Up to this point, Theresa Chikeka’s records indicate that she was born on October 27, 1956. With this date of birth, she would have attained retirement at 65 in 2021, two years short of the 15 years of service which would have entitled her to retire on her terminal judicial salary. Borrowing a leaf from Francis Abosi’s book of elastic genealogy, it seems, Theresa Chikeka also adapted her age sometime in 2006, changing her birth year from 1956 to 1958 and making her eligible to retire in October 2023 instead of 2021. 

Indeed, according to records in the possession of the Imo State Judicial Service Commission which has looked into the issue, the affidavit deposed to Theresa Chikeka’s mother in support of her new birth year claimed that she was born in 1958, without providing the day or month on which she was extruded from the womb.

On 28 June 2022, the Imo State House of Assembly (IMSHA) confirmed Theresa Chikeka as chief judge. This was more than eight months after she should have retired as a judge. In other words, the house of assembly confirmed as chief judge a person who was – as a matter of law – not a judge on the date that they did so. 

In 2023, when the age of retirement of judges of the high court was increased to 70 from 65, Theresa Chikeka received another five years of judicial life as chief judge when in fact she should have been in retirement two years earlier in 2021.

These facts are not seriously in dispute. 

On 14 June 2024, one Comrade Ndubuisi Onyemaechi, on behalf of a group called the Civil Society Engagement Platform (CSEP), filed a petition with the Imo state house of assembly in Owerri alleging that the chief judge had unlawfully edited her age. This allegation goes to the heart of Rule 1(3) of the Judicial Code of Conduct in Nigeria which stipulates that “a judicial officer should respect and comply with the laws of the land and should conduct himself at all times in a manner that promotes public confidence in the integrity and impartiality of the judiciary”.

The IMSHA referred this to its judiciary committee, which began investigations the following month. They invited Theresa Chikeka to attend but she declined. In a letter to the house dated 12 July 2024, she claimed that “the provisions of the guidelines of my office…. do not permit me to appear before any Investigation Panel (sic) other than a panel set up by the National Judicial Council”.

On 17 July, the judiciary committee reported to the IMSHA in plenum which voted through a resolution calling for the removal of Theresa Chikeka as chief judge for falsifying her age. Moments after this vote, on the same day, the chief judge served the house with an ex-parte order of the federal high court in Owerri restraining the house from taking the vote that it had already concluded.

Matters have since then relocated to the NJC which now has cognisance of the allegations against Theresa Chikeka. Having previously told the IMSHA that she cannot answer to any panel except one constituted by the NJC, Theresa Chikeka now tells the NJC that she cannot answer to their panel because of an interim order of the federal high court, which has lapsed. On this artifice, she presently claims to function in an office for which she was ineligible to begin with.

In the last week, Chief Justice of Nigeria (CJN), Kudirat Kekere-Ekun, voiced concerns about the credibility of the judicial branch that she leads, appearing rather incredulously to suggest that it is a function of how many judgments and rulings judges produce. 

The CJN must realise that no one will take her seriously if she continues to prove unwilling and unable to act swiftly to get rid of the person who now desecrates the office first occupied in 1976 by Akunne Chukwudifu Oputa.

The least anyone can ask of those who hold leadership positions in the judiciary is that they are fit in law to serve as judges. Theresa Chikeka is not. She ceased to be a judge in October 2021. Allowing her to hang on as chief judge of Imo state today is egregiously unlawful. The NJC owes Francis Abosi an apology and a recall if Madam CJN continues to prove unwilling and unable to get rid of Theresa Chikeka.

 Let her go! 

A lawyer and a teacher, Odinkalu can be reached at This email address is being protected from spambots. You need JavaScript enabled to view it. 

In justice’s halls, your voice resounds bright,

A beacon of hope, casting forth gentle light.
With wisdom profound and courage unchained,
You lead with integrity, your spirit unfeigned.

From the roots of our land, you’ve soared to the sky,
A guardian of truth, ever noble and spry.
With each choice you make, new pathways you weave,
A champion of progress, in whom we believe.

Today, we gather, our hearts filled with grace,
As Afe Babalola University bestows this honorary embrace.
A Doctor of Law, for your battles so grand,
For justice and honor, you steadfastly stand.

Your journey inspires the daring and bold, it mentors me,
From University of Jos our common pedigree, your story unfolds.
To Aare Afe Babalola’s Emmanuel Chambers, a colossus you grew,
In your shadow, I learned also, your vision imbued.

A testament to dreams that are bravely retold,
With each step you take, a new future unfolds.
Guiding us forth with your visionary hand,
You empower the hearts of this beautiful land.

May this honor remind you, as you light the way,
That your legacy flourishes in all that you say.
For in every word spoken, and each life you touch,
You’ve woven a future that matters so much.

So here’s to you, Prince, the Doctor of Law, on this glorious day,
May your passion and purpose forever hold sway.
As you rise ever higher, may your spirit be free,
In the annals of justice, your name shall always be.

Dated the 21st Day of October, 2024

-Dt Olukayode Ajulo OON, SAN
Attorney General of Ondo State

“The reason we talk today is the reason we counseled yesterday against replacing destroyers with predators. We said last year do not vote for election, vote for structure. Let us break down this house and rebuild it so that we can all be safe. “It is very difficult, indeed almost impossible, to maintain liberty in a republic that has become corrupt or to establish it there anew” (Machiavelli). We ignored structure and everyone gave their electoral waist beads to their own child. Votes were reduced to abject ornaments for voluptuous behinds. Machiavelli wrote again, “people are often misled to desire their own ruin.”

“All music comes from Africa,” African pop singer, Angélique Kidjo, told an interviewer in 2023. Kidjo’s dad is Fon; her mum is Yoruba. Kidjo waxed lyrical. She said she came from a culture “where you spend 10 minutes saying good morning, how is your father? How is your grandmother?” In every story, every conversation, there is at least a song. And that includes Kidjo’s ten-minute greetings. I feel her. As a Yoruba, I am expected to make anything sing. The unpleasant, if sung the right way, will be good music. That is why we are advised to laugh at any occurrence the severity of which sobbing and weeping cannot redeem. And, so, in spite of everything, the time to sing, dance and laugh is now.

At 4.50 pm on 29 May, 2023, a lady of influence tweeted: “You either accept Bola Ahmed Tinubu GCFR and Kashim Shettima GCON as your president & vice president respectively or join the wailers for the next 4 years, at least, or 8 years. And if you ask me, wailing for 8 years will be emotionally exhausting. If a new Nigeria is your concern, you’ll pray to God to guide our leaders right irrespective of the party you belong in.”

That was a few hours after Alhaji Bola Ahmed Tinubu became president and pronounced “subsidy gone.”

Fast forward to 10:30 am on 9 September, 2024. The X influencer tweeted: “I am fully committed to campaigning for and supporting any better candidate who can defeat this government in 2027, regardless of their party. For me, removing PBAT is a personal mission and a priority. In shaa Allah.”

Our lady has clearly violated the 4-years-or-8-years timeline she gave us just one short year ago. What has changed that has soured the romance?

In case you are scouring the ocean beds in search of what crime the president committed which has cost him the love of this prime supporter, a window opened at 11:23am on 15 October, 2024. The lady tweeted: “Are we really just going to sit back and accept that spending 100,000 Naira a week on fuel is now the norm? That’s 400,000 Naira a month. How many of us can actually afford this? And meanwhile, electricity costs have shot up by nearly 400%. Are we okay with being drained financially just to survive, or are we ready to question why we’re being squeezed like this?”

The last time I checked, the above tweet had attracted almost 800,000 views. Many who replied to the lady’s tweets abused her. They shouldn’t have. When Saul came back from Damascus and became Paul, how was he received? I commend this lady for her forthrightness. At least, unlike others, she didn’t subscribe to John Milton’s fallen character in ‘Paradise Lost’ who loses and shouts: “…farewell hope, and with hope farewell fear” but goes ahead to yell “Farewell remorse: all good to me is lost; Evil be thou my good.” To that Miltonic character, repentance and remorse are too high a price to pay for whatever sin he had committed. The lady here is one of millions with blisters of buyer’s remorse under their skirts. But she came out to yell and bail out of the abusive love. I commend her. Out of the eight million who voted in this government, there must now be at least seven million sipping the ale of regret quietly in public but cursing King Macbeth privately under their creaky beds. Evil should stop being their good. Because of tomorrow, their buyer’s remorse should stop pressing the mute button.

In 1994, Angélique Kidjo released ‘Agolo’ an album that contains the song: ‘Orio rio/ Ola djou monké n’lo/ Ola djou monké/ Ola djou monké n’lo’. What is she saying? The wordings are obviously in her Quidah, Benin Republic Yoruba. The Oyo-Yoruba in me has no difficulty in situating the root of the lyrics in one of her mum’s folksongs, ‘Ori Ori o Olajumoke nlo…’ There is a story behind that song. And this is where I am going. The folksong rose to meet me when I read the tweets I started this piece with.

The ‘Olajumoke’ song is a lyricised Yoruba folk story about the consequences of rash choices. It says that if you are going to choose a husband or wife, open your eyes, the inner and the outer. The dude you are dying to have may be an empty tin (agolo/pangolo), an àgbá òfìfo (empty barrel).

The story goes that Olajumoke was the most beautiful girl in the village and she knew it. Suitors came after suitors. None was handsome enough to match the taste of the fussy, finicky damsel.

One bright sunny day, a very handsome young man sauntered into the marketplace. The dude is a complete stranger, the type the clairvoyant would see and describe as a beautiful snake. The enchanting young man’s out-of-this-world elegance charmed Olajumoke. The strangeness of his person and his suspicious entry did not alarm Olajumoke. They instead combined to disarm her. She melted and commenced a session of comely stalking, and followed the love of her life up and down the market.

The sun was going down; buying and selling was over. Bobo Handsome commenced his exit from the market but noticed this beautiful girl following him. He asked why. Olajumoke broke all rules and protocols of village romance. She toasted the unknown man of uncommon allure. “Let us be husband and wife.” The strange man was forthright. He couldn’t marry her. “I am Orí (head), a complete stranger here. My place is beyond the Blue Sea (Odò Aró) and even far after the Red Sea (Odò Èjè). You can see that we cannot be husband and wife.”

Because love is blind, Olajumoke would have none of what the stranger was saying. Remember Angélique’s line:

“Ifé ayé ilé /Igbadoun foun ayé (Love in this world is strong/ It is pleasure for the world)”.

The lady of beauty insisted she would follow the strange man to wherever on earth. Then Orí, the young man, lunged into a burst of songs. “Leave me/ If you don’t turn back, we will get to the Sea of indigo/ If you don’t leave, we will reach the Sea of blood…”

The lady of our story did not heed the warnings, neither did she contemplate a change of resolve. She must marry this man of means and colour. That was how she followed a complete stranger on a journey of love. It was a long trek across daylight and moonlight. Then, they reached and crossed the Blue Sea. Soon, they reached and crossed the Red Sea. Then, things moved very fast for the lovey-dovey girl. It turned out that everything that gave the man elegance was borrowed. He started dropping the parts one by one where he got them. He started with his arms, and then his legs. The spirits that loaned them to him got back their properties. Then the torso, the flesh, the hairs and the nails. Every minute part was a borrowed item and the lender got back their properties. Orí is no longer what we call head. What he is is one ugly, scary skull. Now, beautiful girl knew she was in deep trouble. She is married to a Skull – deathly and deadly. She no do again. She told Orí but the ex-handsome man said it was too late; their romance was till death do them part.

Skull did what captors do with their victims. To ensure his ‘wife’ did not escape, Orí decided to ‘bell’ her with waist beads. Each time beautiful Olajumoke attempted to run away, the beads alerted the husband, jingling: “Ori Ori o Olajumoke nlo (Skull, Skull, Olajumoke is running away).” How did this girl get back her freedom? Did she ever get a reprieve? Well, the conclusions are as varied as the storytellers and where they belong.

How Olajumoke chose her husband is the way we choose our leaders. The signs are always there that the masquerade we are costuming will most certainly snatch the singlet we have as our only garment. Like Mr. Skull, they do not hide who they are. The parts that make up their bodies of intelligence are unreal; they are borrowed. The only parts that are truly theirs are the fingers – for counting billions.

“Omo eni kò sè’dí bèbèrè” was the battle cry of Tinubu’s campaigners in Yorubaland last year. Everything was reduced to beads (ìlèkè) and bottoms (ìdí). Any Yoruba person who campaigned against the child of the house was a bastard. We asked the past why it invented (ìlèkè ìdí) (waist beads) for girls only. The past told us it was for reasons of beauty – rounded hips, slim waists, etc. We asked what else? We are told the beads also tell which girl is chaste and which is not – or likely to be not. The loose loosen their waists; they walk and roll the beads pushing the world into libidinous wars. Where such is seen, waywardness robs such girls of parental adornments. That was why some of us insisted in 2023 that not all omo and their big bottoms deserved the land’s ìlèkè. But they said our mouths smelt bad. What did we know?

The reason we talk today is the reason we counseled yesterday against replacing destroyers with predators. We said last year do not vote for election, vote for structure. Let us break down this house and rebuild it so that we can all be safe. “It is very difficult, indeed almost impossible, to maintain liberty in a republic that has become corrupt or to establish it there anew” (Machiavelli). We ignored structure and everyone gave their electoral waist beads to their own child. Votes were reduced to abject ornaments for voluptuous behinds. Machiavelli wrote again, “people are often misled to desire their own ruin.”

When Sani Abacha took over the government in 1993, people clapped for the kingmaker who had made himself king. They said he was a wrong-righter. When by 1994 it became clear Abacha was determined to sit still on the June 12 election and the mandate it conferred, MKO Abiola went philosophical: Ìlèkè tó sò’dí òpòló ni ejò gbé wò yí o (a string of beads is found to be too large for Toad’s waist, Snake now goes for it). It is the same today. Check toad, check snake, measure their waists, solve the riddle.

Some regime backers, last week, told the newspaper columnist to stop his criticisms of the president and his bumbling presidency. “Provide solutions,” the persons yelled in forwarded messages. Well, the columnist did not campaign last year to be beaded with power. The columnist’s duty is to tell the king that he is naked. If the naked, his clothiers and courtiers do not know the solution to the nakedness, then, what else is there to say other than sing in musician Lagbaja’s voice: “Mo sorri fun gbogbo yin l’okookan.”

I am not done with Angélique Kidjo and the interview in which she spoke the words I quoted earlier. It is in the 29 June, 2023 edition of The Telegraph of the U.K. In her words is a warning to the ‘victorious’ to know how very slippery the mountaintop is. The powerful who think they stand firm and therefore could betray the ground that holds their ladder should hear out Angélique: “I didn’t get here because I decided to be number one. I got here because people decided to listen to me. The people who put you up here, well, they can always pull you down.” Wisdom. But ‘they’ won’t listen. Their ears are like Ori’s body parts – borrowed – and collected back by the lenders.

The Defence Headquarters (DHQ) wishes to clarify that it has not announced the appointment of any senior officer as the acting Chief of Army Staff (COAS), contrary to speculation by certain media outlets. For the record, no such appointment exists within the Armed Forces of Nigeria (AFN).

The Chief of Army Staff, Lieutenant General Taoreed Lagbaja, is currently on a well-deserved rest as part of his 2024 annual leave. The AFN is professionally managed and all the Service Chiefs are performing their duties as stipulated in the Constitutionof the FGN. Major General Abdulsalam Bagudu Ibrahim, the Chief of Policy and Plans, is providing routine briefs to the COAS in accordance with standard military procedures.

The DHQ urges individuals spreading unfounded rumours to desist from doing so immediately. The COAS is hale and hearty and will soon resume normal duties at the end of his leave.  

Media organizations are advised to verify information with the appropriate authorities before releasing fake news to the public. The CDS had only spoken with the COAS a few minutes ago.

Additionally, those advocating for a military takeover, as seen in a viral video, should be aware that such actions are treasonable under the Constitution.

The AFN is steadfastly committed to the preservation and advancement of our democracy and are loyal to President Bola Ahmed Tinubu's administration. The military remains focused on achieving its statutory responsibilities of protecting the nation's integrity. 

The relative peace being enjoyed today is a direct result of the President's support for the military and the dedication of the AFN leadership. 

To this end, the AFN and relevant security agencies have been mandated to take necessary action against any individual or group advocating for unconstitutional changes in the country. The CDS appreciates Nigerians for their support and prayers. Victory is assured.

Signed

TUKUR GUSAU  

Brigadier General  

Director Defence Information  

It is with great sadness that I announce the passing of my devoted Special Assistant, Mr. Ndifreke Saviour Mark, who was with me for no less than 34 years.

He left home at 5.40am on the morning of Sunday 13th October for morning Mass as he was a devoted Catholic and member of the Catholic Church of Assumption, Asokoro after which he went to a hotel by the name of Mildy Lodge and Apartments in Garki, Abuja.

According to the police he took a room at the hotel and spent some time there with an individual after which he apparently slumped and died in that individual's presence.

He was taken to Asokoro District Hospital, was pronounced dead upon arrival and has since been put in the hospital morgue. 

The individual he was with at the time of his death in the hotel is now in police custody and I have insisted on a full criminal investigation of the matter and an autopsy.

The hotel receptionist has also been detained by the police whilst both the manager and the owner of the hotel were invited for questioning earlier this week.

The entire hotel was also sealed up by the police for two days and the room in which he lodged remains sealed till today.

I have broken the sad news to his family, I have met with his wife Barrister Patience Ndifreke-Mark and his Uncle, Mr. Clement Mathias, (who represented his family) and I have also told them of my intention to ensure that, if indeed there is any foul play, justice is done and those behind it are brought to book.

Mark was like a son to me and his passing is a huge blow to me and my entire family. 

We shared many dreams and aspirations and fought many battles together shoulder to shoulder.

Now he has gone it has left much pain but I give thanks to God for his life and for the 52 years that he spent on earth.

I have assured his wife and family of my intention to stand by them at this difficult time and to ensure that they do not lack or want for anything.

I have absolute confidence in the FCT Police Command to get to the bottom of this matter after which we can proceed to bury a man that was my most loyal staff and most trusted aide.

Most important of all is the fact that he was a kind, reliable and compassionate soul who brought joy to many and who was incapable of hurting a fly.

I will never forget him and though he has passed he lives on in our hearts. 

I thank all those that have found the time to come and mourn with us at this difficult time. 

May Ndifreke's precious soul rest in peace and may the Lord comfort his wife and two beautiful young children.

(FFK)

Dear Mr. President,

Baba Tinubu, how far na? We know say you dey try, but e be like say the “trying” never really reach us wey dey grassroots. Things dey tough no be small, and Nigerians dey para like fufu wey dem forget for fire. Fuel subsidy removal na real “gbas gbos” matter. Fuel price jump like antelope, transport fare kon dey do competition with private jet. People dey trek go work, dem dey call am “Tinubu workout challenge.” Abeg, how we go survive like this? You talk say na to save money, but the money wey you save, where e dey? Abi you don carry am go buy new cap for your bullion van?

While we cannot be oblivious to the increased revenue that is now going to the states but it is not really being felt across board. I won’t accuse the governors but the fact is that it has been an increase in suffering. While the political class don’t see anything wrong with the lavish-for-all-to-see lifestyle, they are finding it hard to pay 70,000, or at best praising themselves for paying with money that is not theirs.

This economy matter sef dey worry us well-well. Naira don weak like agege bread wey dem soak for water, inflation dey rise faster than gossip for market. It is not a thing of joy as the World Bank keeps reminding us that our currency is one of the worst performing around the globe, while at the same time inundating us that we must suffer like this for the next 15 years.

Yet World Bank come dey give us loan like say we be beggar wey dey road side. Abi dem think say na to borrow money be the solution to all our problems? We need roads wey no go turn to swimming pool after small rain, hospitals wey get doctors and medicine, and light wey no dey take break more than NEPA.

Baba, this your “Renewed Hope” agenda, we still dey wait to see am o. No be only for campaign poster e suppose dey. Make e touch our lives for real. We need jobs wey go make our youths busy, not make dem dey idle dey join bad gang. We need schools wey go teach our children better thing, not make dem come out dey speak English like say dem swallow dictionary.

And this corruption matter, e be like say e don get PhD for this country. EFCC dey catch small yahoo boys, but the big ogas wey dey chop our money dey chill for Banana Island. Abi na only small thief dey Nigeria? Security matter nko? Kidnappers dey do home delivery, bandits dey operate like dem get office for Aso Rock, and Boko Haram still dey do meeting for Sambisa forest like say na dem get the place. We need action, not long grammar wey dey make us sleep!

Abeg, Mr. President, you get barely two years left. No let your time waste like yesterday’s moi-moi. Make you use this time take solve these wahala wey full ground like harmattan dust. Nigerians no be mumu, we know say you fit do better. If you no perform, we go change am for you come 2027. No let us come dey call you “Baba Go-Slow” or “Presido of Inflation.”

Make you remember say to whom much is given, much is expected. No let us down, Baba! Show us say you be true Jagaban!

Your Loyal Citizen (wey dey hustle).

Meanwhile, I was part of a Roundtable on Development and Human Rights in the cold city of Jos, Plateau.

The highly anticipated Roundtable on Development and Human Rights brought together a diverse group of experts from academia, civil society, government agencies, and international organizations. The event aimed to foster critical dialogue on the intricate relationship between development and human rights in Nigeria.

Dr. Yakubu Joseph, Country Coordinator of Mission 21 and organizer, emphasized the significance of the Roundtable, which had renowned activist Dr. Gad Shamaki who delivered the first presentation, “Social Movements, Activism and Social Development in Nigeria.” Dr. Shamaki explored social movements’ critical role in driving social change and advocating for human rights, highlighting historical and contemporary dynamics of activism in Nigeria.

The second presentation, “The Right to Development: Realistic or a Mirage?,” was given by Mr. Joseph Lengmang, a seasoned development and peace practitioner. Mr. Lengmang analyzed the complexities of the right to development, sparking a lively debate on its realization in Nigeria.

Dr. Summaye Hamza presented “Social Safety Nets in Nigeria: Assessing Government Palliatives within the framework of the right to development.” Dr. Hamza critically analyzed government initiatives aimed at poverty alleviation and social protection.

The breakout session which followed, had participants discussing Nigeria’s progress in realizing the right to development. They proposed recommendations for enhancing social investment programs’ effectiveness amongst which are

1. Multi-stakeholder Dialogue: Continue providing a platform for dialogue on development and human rights.

2. Disseminate Findings: Share key findings and recommendations with policymakers and stakeholders.

3. Follow-up Activities: Explore opportunities to ensure the Roundtable’s sustainability.

The Roundtable demonstrated the importance of collaborative efforts in advancing development and human rights in Nigeria. I strongly believe that, while the challenges are tough, while it all looks blurred, only time will tell, as we hope, pray and work so that—Nigeria will win.

Nigerian Pidgin Glossary:

Baba: A term of respect, similar to “father” or “sir”
How far na?: What’s up? How are you?
Wey dey grassroots: Those at the bottom, the common people
Para like fufu wey dem forget for fire: Very angry (like burnt fufu)
Gbas gbos: A serious matter
Tinubu workout challenge: Humorous reference to people trekking due to high transport fares
Agege bread: A popular type of bread in Nigeria
NEPA: The former name of the electricity company in Nigeria, known for frequent power outages
Yahoo boys: Internet fraudsters
Banana Island: An affluent area in Lagos
Aso Rock: The Nigerian Presidential Complex
Sambisa forest: A known hideout for Boko Haram
Moi-moi: A Nigerian steamed bean pudding
Harmattan dust: Dry, dusty wind common in West Africa
Mumu: Fool
Baba Go-Slow: Implies slow to take action
Presido of Inflation: Implies presiding over high inflation
Jagaban: A title meaning “leader of warriors,” often used to refer to President Tinubu

—

Prince Charles Dickson PhD
Team Lead
The Tattaaunawa Roundtable Initiative (TRICentre

In Chinua Achebe’s seminal novel Things Fall Apart, the character Ezeudu delivers a powerful admonition to Okonkwo: “That boy calls you father. Do not bear a hand in his death.” 

These words are not just a warning in a fictional narrative; they resonate deeply with the human experience and, more urgently, with the realities of present-day Nigeria.

This statement, though rooted in a specific cultural and historical context, can be interpreted as a universal call for compassion, empathy, and the duty of care we owe to one another. 

In Nigeria today, where social, political, and economic challenges continue to strain relationships, this message takes on heightened significance.

In Achebe’s novel, Okonkwo is warned not to be complicit in the death of a young boy who regards him as a father figure. This highlights the sacred responsibility individuals hold in nurturing and protecting those who look up to them. 

In our society, many of us find ourselves in positions where others—whether children, mentees, employees, or fellow citizens—look to us for guidance, protection, and leadership.

This responsibility is especially critical for Nigeria’s leaders, whether they be in government, community leadership, or business. 

Our actions—or inaction—have consequences on the lives of millions of Nigerians who rely on the decisions made in offices and boardrooms. 

Every policy passed, every budget allocation, and every reform touches the lives of those who metaphorically “call us father.” 

Fulfilling this responsibility means not bearing a hand in policies or actions that harm the very people we are tasked to protect.

In recent times, Nigeria has witnessed a surge in violence, youth disenfranchisement, and economic inequality. 

This reality reveals an erosion of empathy in various spheres of life. 

Achebe’s warning reminds us that, when we fail to act with compassion and empathy, we become complicit in the “death”—whether physical, emotional, or spiritual—of those who depend on us.

When leaders and citizens alike lose touch with the humanity of others, we see the consequences in forms of brutality, corruption, and negligence. 

The ever-increasing gulf between the rich and the poor, the marginalization of vulnerable groups, and the disregard for human life in conflict areas such as the North East, all point to an urgent need to rekindle our collective empathy.

The metaphor of “fatherhood” in Achebe’s quote speaks to the interconnectedness of all Nigerians, regardless of tribe, religion, or socioeconomic status. 

Nigeria, with its diversity of ethnicities and cultures, must strive for national unity. This unity cannot be achieved through indifference or hostility. We are brothers and sisters, and the wellbeing of one affects the wellbeing of all.

As the country faces divisive forces, it is crucial to remember that every Nigerian child, every underprivileged youth, and every citizen bears the potential to contribute to the greatness of our nation. 

To bear a hand in their “death” is to stifle the very spirit of progress and unity that Nigeria so desperately needs.

Achebe’s warning also serves as a call to reimagine leadership—not just as an exercise of power, but as an exercise of guardianship. 

True leaders must not be driven by the pursuit of self-interest or the desire for control. Instead, they must be driven by the wellbeing of those who trust them.

Similarly, the ordinary citizen must also take this message to heart. We must reject the culture of silence and indifference to the struggles of others. 

We all have a role to play in shaping the future of Nigeria. Whether it’s through voting, activism, or simply offering a hand to those in need, we must strive to create a society that protects and uplifts its most vulnerable members.

In broader terms, Achebe’s powerful statement is not just a reminder to Okonkwo, but a warning to every Nigerian—leaders and citizens alike. 

We must not bear a hand in the “death” of our fellow countrymen and women. We must embrace compassionate leadership, empathetic citizenship, and the recognition that every Nigerian deserves the opportunity to live a life of dignity and purpose.

In these times of crisis and uncertainty, let us heed Achebe’s wisdom and strive for a future where no one is left behind. Only by fostering empathy, compassion, and responsibility can we hope to build a Nigeria that works for all.

Chinedum Anayo is a Political Commentator and can be reached via This email address is being protected from spambots. You need JavaScript enabled to view it.

President Bola Ahmed Tinubu, GCFR, has mandated Vice President Kashim Shettima to proceed and lead Nigeria's delegation to the 2024 Commonwealth Heads of Government Meeting (CHOGM). 

VP Shettima will join King Charles of England and other world leaders from 56 member countries at the first CHOGM to be held in the Pacific small island of Apia, Samoa from October 21 to 26. They will deliberate on the theme, "One Resilient Common Future: Transforming our Common Wealth."

The theme will focus attention on how member countries can harness their strengths through resilience, unlocking potential, leveraging the 'Commonwealth Advantage', and fostering a connected, digital Commonwealth.

At this meeting, Nigeria and other member countries will also elect and appoint the next Commonwealth Secretary-General. 

In line with the Agreed Memorandum on the Establishment and Functions of the Commonwealth Secretariat (revised 2022) and the principle of regional rotation, the next Commonwealth Secretary-General will come from the Africa Region. 

The candidates for the role are from Lesotho, Ghana, and The Gambia, while Nigeria will have a major role to play as the largest African member in this regard. 

Consolidating the progress made at CHOGM 2022, VP Shettima and other world leaders will also deliberate on the global economy, environmental and security challenges, discussing how Commonwealth countries can work together to build resilience, boost trade, innovation, growth, and empower the Commonwealth's 1.5 billion young people for a more peaceful and sustainable future.

The Vice President is expected to use the platform provided by the Commonwealth Business Forum to further attract investors to Nigeria, as global experts from businesses and the private sector convene to recommend and champion solutions to global challenges.

Senator Shettima will also participate in the People's Forum, the single largest opportunity organized by the Commonwealth Foundation for people to engage with leaders on global development issues. He will also engage in bilateral meetings and other executive sessions. 

Stanley Nkwocha

Senior Special Assistant to The President on Media & Communications

(Office of The Vice President)