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Dele Momodu: Mr. Ovation and His Iconic Cultural Politics

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By Toyin Falola

There is no aspect of contemporary Western civilization practices or politics that appears alien to African people, as anthropological studies have revealed in the current time. Differences exist in their systems and approaches to issues of social and political significance, but this does not underwrite the fact that similarities abound in areas of human interrelationship where groups of people use philosophy to construct their ideological and ethical identity. Take, for example, in academics, honors are conferred on individuals who have made substantial efforts for the advancement of scholarship and application of intellectual properties to improve their immediate environment and transform their spheres of influence. The honor conferred on them is an indication that the society is aware of their outstanding contributions to the betterment of the society and that they appreciate the simple fact that they are members of their particular socio-academic group. In essence, outstanding accomplishments are indirectly expected of all members of society to imbibe the culture of being useful for the collective transformation of their people.

Such practices have existed in the continent of Africa from time immemorial. Particular observation of how this is done reveals that such recognition does more than confer honor on individuals whose efforts have radically and rapidly revolutionized their society. Indeed, bestowing honor on outstanding individuals in the traditional, and maybe the contemporary African society is informed by the understanding that they are not only giving the society a befitting honor but also creating an environment that is essentially suitable for the enhancement of healthy competition, in which others are indirectly encouraged to consider better ways to contribute to the collective course of the society.

When accorded this social and cultural recognition, the ensuing social ceremony is a trademark that specializes the individuals recognized and the family that raised them. This is why relatives of individuals recognized for their exemplary importance in the advancement of society share from that honor within the socio-cultural geography of the place where they have been honored. This does not happen in the Western world, where someone with a Ph.D. gets the honor for themselves, not their family. In essence, the African honorary recognition builds a social fabric that would be important for the establishment and sustenance of good moral conduct that would help the people move beyond their current trajectory, rather than a decoration of the individual singled out.

For example, someone honored with the Jagun (warrior) chieftaincy title is given a social responsibility for the rejuvenation of the security architecture of the society so that the people of the community are protected from perennial challenges. Such recognition has placed positive pressure on the family members and associates of the honoree because their identity is inevitably tied to the individual’s success, and, naturally, no one would expect a negative image for themselves as that would give them an unbefitting image. From this, a generational responsibility is accepted by the individual’s family members, and they begin to develop the society through whatever help they can offer in that respect.

 

 

 

Photo: Chief Dele Momodu

Source: Oyo News

For Chief Dele Momodu, the conferment of chieftaincy titles on him serves to recognize his outstanding contributions to humanity and to remind others of the responsibility ahead of them. As the Oni Gege Ara of Ijogaland in Ogun State, a honor and professional title bestowed on him about 15 years ago that particularly recognizes his efforts in journalism; the Owanusi of Imeri Kingdom in Ondo State, a leadership title; the Onone Kura 1 of Abia State, which means the voice of the masses, among other things, connotes that the honoree is aa valued member of the society. Beyond the fanfare of celebrations that come with these titles is the social engineering system that it actually serves. Although from the surface of it, the chieftaincy titles appear to be recognition for the fantastic ways he continues to engage the society and encourage them to embrace a particular philosophical direction, this does not negate the fact that recognitions of this type are meant to play some cultural and political roles that would improve the conditions of the society. For example, where he was recognized as Onigege Ara, what remains sacrosanct is that through his profession as a journalist, Dele Momodu charges the society to understand the vast responsibility ahead of them and brazen up to rise to their social duties.

Cultural politics is evident because the journalism profession has been awarded the grand recognition of its importance in building society. Without firing any bullet, Dele Momodu challenges the society in areas where they are not performing as expected. Consider, for example, the title conferred on him in Abia State as the voice of the voiceless is an indictment of the society that is notoriously antagonistic of contending perspectives. People who challenge the authority are seen as potential dissidents with hideous intents to accuse the community leaders or sabotage their actions, and that they deserve to be hacked down because of this evil mindset. Whereas such name-calling did not exist in the past African traditions, and because the people are evolving to accommodate current changes, they devised a means of combating rising political actions that wanted to undermine a democratic culture in which individuals would have a say in the political process of their community. The understanding that this could be achieved simply by recognizing courageous individuals who have defied such an undemocratic structure affirms the assumption that African iconic cultural politics still exists. Therefore, the recognition achieved two purposes: one, it praised the individuals who pulled off that fearless feat, and two, it told the society that is unaccommodating of plural views of the potential repercussions of its rigidity.

Consequently, the conferment of these titles to outstanding African individuals is a telltale sign that they consciously use that system to build their social identity. In contemporary times, they use it as a cultural instrument for negotiating their political space so that their indigenous epistemic foundation would not be ridiculed or destroyed. Although the system has been proven to be susceptible to manipulations and maneuvering, especially when corrupt minds seek to buy these recognitions to improve their sociopolitical profile, it does not change the fact that they all identify the practice as something important in the process of their social buildup. So when one comes across social practices in which individuals are given such recognition, it is evident that they are making substantive efforts to construct a social identity that preserves their cultural traditions while maintaining their moral evolution in the contemporary time.

However, we must remember that a person who has grown up to be a vibrant contributor to the activities of their environment will consistently achieve these goals not only because they are remarkably steadfast at that moment when they become the cynosure of all eyes, but also mainly because they have a record of great upbringing that has extensively changed their mindset and prepared them for the future right from their formative years. This conclusion is informed by the question posed to Dele Momodu in the recent Toyin Falola Interview Series by the first interviewer who asked if his childhood experience in Ile-Ife had any significant impact on his vast career paths. His response was not unexpected because it consolidated the assumption that children’s background, particularly in Africa, is always an admixture of varied experiences that range from extensive social interactions, integrated philosophical engagements, and a couple of other things that serve as the basis for their intellectual development. When exposed to all these, they will be rooted in various engagements that will bring them utmost success if pursued later in life.

Dele Momodu conceded that although the general assumption is that Western education was enough to submerge the indigenous knowledge systems because of its organization amidst other qualities it possessed, it, however, cannot beat the reality that people in their indigenous communities know different things which they have access to from their social interactions and networks from the beginning. This, therefore, means that the ascription of ignorance to individuals who did not attend Western school during the colonial and postcolonial periods is done by individuals who do not understand what education means in the true sense.

Photo: Dele Momodu in picture with late father

Source: TVC

This deduction is necessary, as demonstrated by Dele Momodu’s childhood experience. He lost his father at an early age, and his formative education was imposed on him by his mother, who took the responsibility with impressive competence. Contrary to the misconception that his mother, who did not have access to the Western education system, would be incapacitated by this condition and lack the necessary know-how to groom the young Dele in ways that would aid his intellectual development, she did exceptionally well and was able to provide a good education for him with the help of others.

As a buildup to this foundation, the University of Ile-Ife, renamed as Obafemi Awolowo University, significantly expanded on Dele Momodu’s formative education, as it provided not only the serene environment where such a feat could be achieved but also the availability of seasoned academics who had more than an academic relationship with the students. His teachers related well with the students and had personal interactions with them, which helped formulate ideas and recommendations of sources essential for their progress. This opened the students to broader academic perspectives and sources and helped them build an eclectic resource to better themselves. Additionally, having a mother who was culturally grounded in Yoruba knowledge systems, and being fortunate to grow in an environment where academic culture was very much modern, helped to build the man we know today as the founder of the internationally acclaimed newspaper, Ovation, a journalist par excellence, as well as an author, a philanthropist, and other amazing things he has come to be associated with.

Perhaps the best way to understand that his trajectory is a product of his education and cultural background is to interrogate the series or choices made during his growth. The first interviewer, Mrs. Yinka Adeboye, understood this, and it appears that this knowledge guided her question. She asked if there were anything Dele Momodu would have done differently during his formative development, perhaps to understand his response and see if cultural affiliations can be traced to his intellectual brilliance. As expected, the guest is not someone who would disappoint when questions like this come up. Apart from the fact that he was grounded in the epistemology of Yoruba by virtue of his environment and his academic engagement, he is also someone with an admirable understanding of how things work in the Yoruba world. Dele Momodu responded that one’s Orí has always been at the level where critical decisions must be taken, and spiritual choices must be made, even without conscious awareness. He answered this way because he believed that his trajectory encapsulated negative and positive experiences critical and cardinal to his personal development.

Although the Yoruba people are ardent believers in the concept or phenomenon of Orí, and because it was the cultural traditions of the environment from where they were raised and molded, it was never an impediment to drive them into visible actions. While they believed or perhaps imagined that the content of their destiny would be primarily positive, they never conceded to nature the ability to make things work magically, especially things that they could achieve themselves. They propel their destiny to work and, by so doing, they are conscious of their development as a people.

Photo: MKO Abiola

Source: KFilani

Meanwhile, Dele Momodu’s struggles pushed him to a different level at this point in his career development. He wanted to build a career in teaching because the profession had caught his interest from people he gained extensively well. However, during that period, the country’s situation was antagonistic to his dream career as it did not provide the necessary atmosphere for the actualization of his teaching career. During the military regime, and because they introduced policies that radically departed from the line of reasoning, struggling individuals who intended to be teachers were frustrated out of the system. Here, the cultural significance of Orí concerning the Yoruba’s ontological reality comes to mind.

Dele Momodu admitted that as a teacher, the unfavorable atmosphere in the academic community pushed him into writing and eventually exposed him to several activities that reshaped his journalism career. Of course, it would seem that his Orí had already provided for him all the needed materials to enhance his journalism career, but he could not connect it until he got a spark from people who were aware of his tireless academic excellence. Having a bachelor’s degree in Yoruba and a master’s degree in Literature was perhaps the necessary ingredients to facilitate his upward rise in the literary or journalism profession. He began to write for the Guardian Newspaper in Lagos, and in no distant time, he was making intimidating accomplishments. He was also freelancing for another known newspaper company. His engagements were giving him two important things at the same time–money to sustain himself and popularity that was growing beyond his imagination. Dele Momodu’s journey into journalism was accidental, spurred by his Orí, as believed in the Yoruba cultural tradition, because not only is he known widely as a versatile journalist in modern history, but he is also equally global in his popularity.

Although Dele Momodu’s fame and success can be linked internationally to Nigeria as that is the country of his birth, it does not preclude the possibility of knowing how culture intersects with colonialism and colonialism with nationhood. Perhaps this knowledge inspired the question that “Is Nigeria one?” by one of our interviewers. The respondent shed a resounding light on the question after categorically saying Nigeria is not one. He traced the beginning of the country to its creation in 1914, which witnessed the haphazard amalgamation of various nationalities and ethnic identities together by the expansionist West, who were more concerned about the need for group domination than the identity formation of their new colonies. Of course, this is understandable because such thinking usually occupies the mind of the colonialists, irrespective of their racial beginning. However, the negative consequences are felt by the society or the people who became the victims of that indiscriminate wedding of culturally incompatible people. The fact remains that the awareness of their differences would have naturally helped in the smooth administration of the country because philosophies would have been developed along that line.

Still, under the admission that cultural diversities and plural identities are the foundation of the country called Nigeria, Dele Momodu was firm in his position that the type of leadership required to transform the country has a front-liner who is not concerned about a particular ethnic group (most especially theirs), not highly affiliated to religious identities to the extent that they cannot differentiate between the issues of national concerns and that of their religious beliefs, not so uncivilized to the extent that they would treat political opponents like enemies at war front with whom they cannot seek ideas and philosophies for the development of the country. All these are important because the evolutionary stage of the Nigerian democracy is fragile, and anyone who does not have the above qualities would always drive the country to the primitive era when collaborative development appeared like rocket science. Ultimately, the awareness of the difference in the country would lead to the emergence of leaders who have these qualities. As such, everyone’s culture would be respected and not given some preferential treatment.

Photo: Prez Mahama felicitates with Chief Dele Momodu at UPSA

Source: GhanaWeb

Dele Momodu submitted that cultural plurality is a blessing, and thus multicultural engagements are a product of such an environment. In the development of any civilization in the contemporary time, there should be less concentration on where an individual comes from, but much attention should be focused on what these individuals can offer. Anyone who refuses to accept this obvious fact, any country or civilization that does not accommodate this reality, will constantly battle with retrogression because they would not have the advantage of sourcing from different knowledge backgrounds to develop themselves or improve the conditions of their people.

In concluding this conversation about the plural identities in Nigeria, Dele Momodu alluded to the development recorded in different human civilizations, especially in developed societies. He argued that these countries employ the services of great people regardless of their country of origin or nationalities. They harvested their intellectual property to develop themselves and attain a level of advancement that places them within the appropriate position of dominance which they are getting. Summarily, cultural traditions are important and should not be seen as a plague anywhere in the world. Rather than run divisive politics, the nation’s leaders should consider various ways to achieve sustainable growth and development.

 

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Opinion

When Men in Power Feel Threatened: Obiageli Ezekwesili vs Senator Nwebonyi

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By Oyinkan Andu

Nigerian politics has never been a bastion of decorum, but even by our standards, the recent Senate committee hearing was a spectacle. What was supposed to be a forum for governance quickly devolved into a verbal brawl, with Senator Nwebonyi launching into a tirade against former Minister of Education, Obiageli Ezekwesili The exchange—filled with name-calling and personal insults—was as telling as it was embarrassing.

If there’s one thing that rattles the political establishment in Nigeria, it’s an outspoken woman who knows what she’s talking about. And that’s exactly what Ezekwesili represents.

Power and Gender
This was not just a disagreement over policy. If it were, we would have seen a spirited debate backed by facts and counterarguments. Instead, we witnessed what has become a predictable pattern: a powerful woman challenging the system and being met not with logic but with derision.

Ezekwesili has built a career on holding power to account. From her time in government to her role in the Bring Back Our Girls movement, she has consistently pushed for transparency and justice. She is not known for being timid. But in Nigeria, confidence and competence in women are often seen as provocation rather than virtue.

Senator Nwebonyi’s outburst was not just about a disagreement—it was a performance. A warning. A reminder that no matter how qualified or respected a woman is, the political boys’ club will not hesitate to put her “in her place.”

A System Built to Humiliate Women in Power
We’ve seen this before. The Nigerian political arena is no stranger to public humiliations aimed at female leaders.

Dora Akunyili faced relentless attacks for daring to reform NAFDAC.

Ngozi Okonjo-Iweala was branded a “foreign agent” when she pushed for economic reforms.

Natasha Akpoti-Uduaghan was suspended after speaking out against the Senate President.

It is the same old playbook: when women hold power to account, the response is not to engage—it is to attack.

The Spectacle Over Substance Problem
What makes this clash even more concerning is how quickly our political discourse is degenerating into theatre. Instead of focusing on policy, lawmakers are turning committee hearings into reality TV auditions, complete with shouting matches and insults. This is more than just bad optics—it’s dangerous.

One would expect that a senator, tasked with shaping the laws of a country, would at least have the intellectual stamina to engage in a meaningful debate. But apparently, that’s asking for too much.

Instead of challenging Ezekwesili on substance, Senator Nwebonyi opted for personal attacks—an age-old trick used by those who have run out of ideas. It’s almost as if logic took one look at the Senate chamber that day and quietly excused itself.

How does a man get elected to the highest lawmaking body in the country, only to behave like a schoolyard bully? Shouldn’t there be an entrance exam for basic reasoning before handing out Senate seats? Or at the very least, a crash course in How to Argue Without Embarrassing Yourself 101?

Perhaps the real problem is that Senator Nwebonyi was simply outmatched. In a battle of wits, he brought a dull spoon to a sword fight. And when words failed him, he defaulted to insults—because nothing exposes intellectual bankruptcy faster than resorting to name-calling.

The sad reality is that few will be surprised by what happened between Senator Nwebonyi and Obi Ezekwesili. Many will even justify it. But the question is: will we ever demand better?

Will we insist on a political culture where disagreements are debated, not reduced to playground insults?

Will we support women who dare to challenge the status quo instead of letting them be shouted down?

Will we hold those in power accountable for their actions instead of treating these moments as entertainment?

If we do not demand better, we will continue to see our political institutions degrade into arenas of ego and pettiness rather than governance. And if that happens, we can not act shocked when the country remains in a perpetual state of dysfunction.

The real scandal is not that a senator insulted Ezekwesili—it’s that this is what governance in Nigeria has become.

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President Tinubu’s Silence on Wike: A Calculated Gambit or Political Oversight?

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By Oyinkan Andu

Hours after the March 18 explosion on the Trans Niger Pipeline – which threatened to upend the transportation of 245,000 barrels of crude oil daily – President Bola Ahmed Tinubu took decisive action by declaring a state of emergency in Rivers State. The move was undeniably bold, but also deeply ironic.
Flashback to 2013, when Tinubu, then opposition leader, furiously condemned former President Goodluck Jonathan’s declaration of a state of emergency in parts of Northern Nigeria. He decried it as a “ploy to subvert constitutional democracy” and warned of its destructive consequences. While the 2013 emergency was aimed at addressing a genuine humanitarian crisis in the face of Boko Haram insurgency, the context now is starkly different – politically motivated turmoil in Rivers State, driven by the power struggle between President Tinubu’s allies.

The Dangers of a State of Emergency in the Niger Delta

Looking back at Nigeria’s history, it’s hard to ignore the dark shadows of military rule, where states of emergency were routinely invoked as political tools. Under military regimes from the 1960s to the 1990s, emergency powers were used to quell dissent and assert control, often at the cost of democratic freedoms. From General Yakubu Gowon’s administration, which invoked emergency rule during the Civil War, to Ibrahim Babangida’s deployment of the same tactic to suppress electoral uprisings, Nigeria has seen firsthand the dangers of turning to emergency rule in times of political unrest.

These authoritarian precedents have often led to deeper divisions and instability, fostering environments ripe for corruption and manipulation. President Tinubu’s potential misuse of the state of emergency in Rivers State echoes this troubling past, underscoring how history could repeat itself if Nigeria’s political elites continue to prioritise personal alliances over democratic principles.

History teaches that such measures often spark unintended consequences: renewed piracy, cultism, and an uptick in kidnappings. It threatens to undermine the peace painstakingly fostered by the Niger Delta Amnesty Program since 2009. The real danger? A resurgence of inter-militant warfare, as the Wike and Fubara factions, already drawing lines in the sand, could plunge the region into a new cycle of chaos and vendettas.

The real irony? Tinubu’s deafening silence on Nyesom Wike’s role in this mess. The man at the heart of the Rivers crisis, Wike, remains untouched by the political fallout, and yet his actions remain a looming shadow over the state’s governance. Why?

The Rivers State Crisis

To get a sense of the stakes, one must understand the underlying political drama that’s been unfolding in Rivers State. It all began with Wike’s choice of Siminalayi Fubara as his successor in 2023. What seemed like a smooth transition turned into an intense clash of egos and ambitions. Fubara, instead of toeing Wike’s line, started flexing his independence, particularly by resisting Wike’s influence from Abuja.

What followed? Political warfare.

Wike’s loyalists in the Rivers State House of Assembly attempted an impeachment of Fubara. In response, Fubara dissolved the assembly, triggering a constitutional crisis. Then, the Rivers House of Assembly complex mysteriously caught fire, sparking accusations of foul play. Fubara, in a rash display of misguided impunity, demolished the complex, citing safety concerns, but fuelling allegations of erasing evidence.
The more this drama unfolded, the more one figure remained untouchable: Wike.

Tinubu’s Selective Accountability

President Tinubu, however, has opted for a peculiar kind of selective accountability. He swiftly reprimanded Fubara, yet remained silent on Wike’s clear interference in the affairs of Rivers State. His silence is deafening, especially when PDP Governors openly criticised Wike’s destabilising influence. Why? Is Wike above reproach?
The silence, coupled with the fact that civil society groups and opposition figures have questioned President Tinubu’s inaction, has raised critical questions about whether Tinubu is playing favorites.

Nyesom Wike – The Untouchable

A plausible explanation for President Tinubu’s reluctance to confront Wike may lie in the realm of political debt. In the 2023 elections, Wike defied his own party, the PDP, and backed Tinubu’s presidential bid. This defection was pivotal in securing Rivers State for Tinubu. In return, Wike secured the cushy post of Minister for the Federal Capital Territory, further entrenching his influence.

The question now is whether President Tinubu is unable to hold Wike accountable due to this political debt. President Tinubu may view Wike’s support as indispensable for his broader 2027 political ambitions, particularly in neutralising the PDP and bolstering his hold in the South-South. But this kind of political manoeuvring is a dangerous gamble. By selectively punishing Fubara while allowing Wike to go unchallenged, Tinubu risks institutionalising a culture of impunity which directly challenges his Hope Renewed agenda.

Wike’s Troubling Track Record

Wike is no stranger to accusations of overreach and intimidation. During his tenure as Governor of Rivers State, his administration was plagued by Allegations of using security forces to silence opposition and undue influence over judicial matters to maintain his grip on power.

This history of excess, combined with President Tinubu’s blind eye, raises serious concerns about the future trajectory of governance in Rivers State—and Nigeria at large.

From Lagos to Rivers, powerful figures who control the strings of political fortunes in their states have often used this leverage to demand loyalty from political protégés. Wike’s unchecked influence could very well be a continuation of this political tradition, where the state apparatus bends to the will of the godfather, rather than the people.

The Broader Implications for Nigerian Democracy

The turbulence of Nigeria’s post-1999 civilian government era remains a cautionary tale. Though Nigeria made strides in its return to democracy, its political stability remains fragile. Many of the challenges faced in the post-1999 era — rigged elections, systemic violence, and political manipulation still persist and appear to be directly incompatible with the promised “Renewal” we voted for in the 2023 election, so why maintain the status quo? The failure to hold Wike accountable continues this troubling tradition of weak governance and selective justice. When Nigerian leaders are continuously carte blanche to act without consequence, it escalates a negative trajectory in an environment where impunity already flourishes. It also sets a dangerous precedent for other politicians, who might see the president’s inaction as an endorsement of their own ambitions, no matter how disruptive.

If President Tinubu continues to shield Wike from accountability, it could further erode the public’s trust in the rule of law and democratic institutions and the “hope” that’s already on life support might flatline entirely.

The longer he withholds action, the greater the cost—both for his credibility and for the future of Nigeria’s democracy.
As Nigeria watches, one thing is clear: silence in this case is not neutrality—it is complicity.

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Opinion

Akpoti-Uduaghan vs The System: A Battle for the Soul of Nigeria

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...Examining the Court’s Ruling on Natasha Akpoti-Uduaghan’s Recall

By Oyinkan Andu

The Federal High Court’s decision to vacate the order restraining INEC from receiving recall petitions against Senator Natasha Akpoti-Uduaghan might seem like another legal technicality. But in Nigeria, where democracy often functions like a high-stakes chess game, it’s far more than that.

Yes, the ruling reaffirms the constitutional right of constituents to recall elected officials. But it also raises a pressing question: is this a legitimate expression of voter dissatisfaction or just another political tool wielded to neutralise opponents?

In a political landscape as ruthless as Nigeria’s, recall mechanisms can be easily weaponised. Imagine a system where every ambitious politician, backed by well-oiled interests, could trigger a recall simply to distract, destabilise, or discredit an opponent. That’s not democracy—that’s guerrilla warfare.

The courts, therefore, carry the weighty responsibility of ensuring that recalls serve the people, not political vendettas. While this ruling allows the petition process to proceed, INEC must still verify whether it meets legal standards. The real challenge? Ensuring the recall process remains a tool of accountability, not an instrument of sabotage.

A Battle Beyond the Courts

There’s an unspoken rule in Nigerian politics: women must play by different rules or risk being destroyed. Senator Natasha Akpoti-Uduaghan is learning this the hard way.

When she accused Senate President Godswill Akpabio of sexual harassment, the expected reaction should have been outrage, an investigation, something. Instead, she was swiftly suspended for six months—punished for daring to speak out in a system meticulously designed to silence women like her.

The backlash followed a familiar script. Yet, something unprecedented happened: many Nigerians rallied behind her.

For a country where high-profile accusations of sexual misconduct have historically met women with more backlash than justice, this shift was remarkable.

Consider Busola Dakolo’s case against Pastor Biodun Fatoyinbo—the backlash was so severe that she eventually fled the country briefly. The playbook is always the same: discredit, dismiss, destroy.

Yet, despite the growing support Akpoti-Uduaghan has received, scepticism remains.

Some immediately doubted her claims—not just out of political distrust, but because the truth can be too unsettling to confront. What if she’s pulling back the curtain on something too ugly to acknowledge? What if this is just the tip of the iceberg—a world where male politicians have long wielded power with unchecked impunity, protected by silence, complicity, and fear? Or worse still, what if some female politicians, past and present, have been coerced into submission, while others—women who could have reshaped Nigeria’s political landscape for the better—were cast aside and destroyed simply for refusing to play along?

Others dismissed her as yet another ambitious politician playing the game. They scrutinised everything—her privileged background, her past as a single mother, even her audacity to be politically ambitious.

But did they stop to ask: what if she’s telling the truth?

Her allegations don’t exist in a vacuum. Investigative reports from The Guardian and Al Jazeera have hinted at murmurings—and even documented claims—about Akpabio’s conduct. Former aides and political insiders have whispered about inappropriate behavior for years. But like so many before, these allegations were swept under the rug.

The same forces that fuel scepticism today—patriarchy, political self-interest, and distrust of authority—are the ones that have allowed such claims to be ignored in the past.

If history teaches us anything, it’s that impunity thrives in silence. And yet, silence is precisely what is expected of women in Nigerian politics.

Speaking Out Isn’t Just Hard—It’s Dangerous
Calling out powerful men in Nigeria doesn’t just lead to public humiliation—it’s a battle for survival. If Akpoti-Uduaghan is telling the truth, she isn’t just fighting for justice; she’s fighting for her future.

Women across Africa who challenge power rarely escape unscathed:

Fatou Jagne Senghore (Gambia) was persecuted for pushing gender rights.
Stella Nyanzi (Uganda) was jailed for calling out misogyny.
Joyce Banda (former President of Malawi) endured relentless smear campaigns simply for daring to lead.
Nigeria is no different. The system is designed to make women regret speaking up.

Why Is It So Hard to Believe Women?

Scepticism toward Akpoti-Uduaghan follows predictable lines. She’s a politician. In a system riddled with corruption, people assume any claim is a power move.

She’s privileged. Many believe wealth should shield a woman from harassment. In reality, privilege just makes her easier to discredit.
She’s a single mother. Nigerian society weaponises a woman’s personal life. Being unmarried or divorced is treated as a flaw, making her an easy target.
She’s up against a powerful man. This isn’t just any politician—Akpabio is the Senate President. This is a battle between an insider and an inconvenient woman.
In a system that prioritises the status quo, it’s always easier to believe a woman is lying than to confront the reality that a powerful man might be guilty.

A Nigerian #MeToo Moment?
Nigeria has dodged its #MeToo reckoning for years.

In 2017, the U.S. saw powerful men fall as women spoke out. In Nigeria, women who speak up are ridiculed, threatened, or erased.

Now, with Natasha’s case, we stand at a crossroads:

If she is lying, let the evidence prove it.
If she is telling the truth and is destroyed for it, what does that say about us as a society?Let’s us also give her the benefit of the doubt that she may not have planned to reveal this issue if her hand was not forced by the Senate presidents petty actions against her while undergoing her duties.
This isn’t just about Natasha. This is about every Nigerian woman who has been afraid to speak.

It’s why women’s groups chant “We Are All Natasha.” It’s not just a slogan—it’s a demand for change. If a senator can be silenced, what hope do ordinary women have?

Beyond Politics: This Is About Justice
Forget party lines. Forget personal opinions about Natasha Akpoti-Uduaghan. This is about justice.

What allegedly happened to her could happen to any woman—any woman who dares to say, “Enough.”

So will Nigeria listen? Or will we continue silencing women until they stop speaking altogether?

A Shifting Demographic Tide—And A Hopeful Future
There’s something the system isn’t ready for: women are becoming the majority.

Demographic studies show that across Africa, female populations are growing faster than male populations due to socio-economic factors. This shift could fundamentally change power dynamics.

A growing female electorate will demand better representation.
As women gain economic power, traditional gender roles will evolve.
A society that values female leadership is more likely to embrace justice, collaboration, and reform.

But change is never welcomed by those who benefit from the status quo. The very trend that could lead to a more equitable Nigeria is already provoking backlash.

The Real Battle: Will Nigeria Listen?
At its core, this is a battle over Nigeria’s future.

Will we continue a culture where speaking up comes at a cost too high to bear? Or will we seize this moment to redefine the standards of justice and power?

The courage of women who speak out must be celebrated, not condemned. Because if a senator, armed with privilege and power, can be silenced—what chance do the millions of silenced women stand?

And so, the question remains: Will Nigeria listen?

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