Opinion
Opinion: Soyinka and the ‘Gbajue’ Metaphor
Published
3 years agoon
By
Eric
By Promise Adiele
Akin Akingbesote was my roommate at Q107 Eni-Njoku Hall, University of Lagos. Akin was in 200 level studying Mass Communication while I was in 100 level studying English. Given the large number of Igbo and Yoruba students on campus then, the general lingo was dominated by code-switching straddling pidgin English, Yoruba, Igbo and other forms of slang. My knowledge of Yoruba was poor, Akin’s knowledge of Igbo was abysmal. So, we struck a deal to teach each other our mother tongue at least, to retain a faint knowledge of all linguistic strategies and slang on campus. Akin, a good-natured guy from Ondo State, suggested that the best method would be for us to come up with expressions in the opposite language and bring it to the table while the other person interpreted and analysed them. I agreed. Every day, I came with different Yoruba expressions and Akin interpreted them. He also came with different Igbo expressions and I interpreted them. Both of us sometimes played pranks and were mischievous with the interpretations. However, we managed the situation and it was fun.
One day, I returned to campus from town and asked Akin to explain the meaning of lo toju eru e! I had seen the expression boldly written inside a bus. He explained that it means keep your load safe. Also, I asked him to explain the meaning of owo da! He said it means where is your money? I disagreed with Akin’s interpretation of owo da! I argued that the bus conductors were wrong to use Owo da as where is your money? I told Akin that owo da could mean where is the money which I thought was arrogant and rude. I further argued that Owo da sounded like a thief demanding money from a helpless victim. Pay your transport fare in Yoruba should mean something else, more peaceful and respectful, something like san owo re. Akin laughed at me and said, “When they ask you owo da, don’t give them your money and see what will happen to you”. I told him that in Igbo, pay your money could be translated as kwuo ugwo gi, or nye m ego gi. Although kedu ego gi could be interpreted as pay your money, it didn’t quite capture the accurate linguistic potential of the expression.
One day, I returned to the room and asked Akin, “what is the meaning of gbajue”? He looked at me intently, smiled and asked, “Why do you want to know the meaning of gbajue, abi you don join them”? His response did not make meaning to me. “Akin, please tell me the meaning of gbajue”, I insisted. Well, it means 419, he laughed as he explained. I noticed that Akin was not serious with the gbajue lecture, so I decided to contact a course mate the next day, concluding that to get the best answer, I would approach an Igbo student who also spoke Yoruba fluently, as well as any Yoruba person. So I went to George Nkwocha, the ever-smiling, peacefully disposed guy in my class. Georgie, as we called him, gave me different meanings of gbajue depending on the context. At last, I concluded that gbajue means deception, dubiety, and all forms of criminal tendencies that are meant to mislead, confuse, and lead astray. End of story. Armed with my knowledge of gbajue, I moved on. No one would bamboozle me with the word again.
Having learned and understood the meaning of gbajue in school, I was therefore irked when Nobel Laureate Wole Soyinka used it in faraway South Africa as a metaphor to describe the activities of Africa’s most avant-garde political group, Labour Party under the aegis of Obidient movement. According to Soyinka, the Labour Party employed gbajue tactics to befuddle Nigerians, claiming that they won the last presidential elections. The accomplished man of letters avowed that he “can categorically state that Labour Party did not win the election, they came third, not even second”. Let me quickly admit that I am not fit to untie Soyinka’s shoe lace. He is a great man revered and respected across the world. I teach Soyinka’s texts every year. But I am not one of his disciples. I subscribe to Femi Osofisan’s Brecht, Marxist, dialectical leaning more than Soyinka’s ritual cleansing, tragic world view illustrated through his appropriation of Ogun, the Yoruba god of iron and the subterranean agent of self-examination. Soyinka is entitled to his explication of gbajue, although many people think he erred. Many people think he is gradually losing that invincible, iconoclastic portrait of his by consistently aligning with bourgeois, upper-class echelon against the masses. Many people also think that he is gradually eroding all the virtues and principles he stood and fought for as a young man. His “the man dies in all who keep silent in the face of tyranny” has morphed into an ideology with which he is appraised and found wanting because he continues to maintain grave silence in the face of tyranny pro max. Like Soyinka, let me also exercise my intellectual prerogative by offering a personal, surgical dismembering of gbajue, at least within Nigeria’s evanescing, socio-political environment.
Gbajue means to insidiously submit fake academic credentials to the electoral body, serve eight years in an executive capacity and recruit foot soldiers to drum support for you. It is the indoctrination of school children who grow up knowing and answering that someone was this and that, a position attained through deception and beguiling posturing for gain. Gbajue also includes benefitting from the commonwealth having attained a glorious political position riding at the back of fraudulent academic and genealogical claims. All the wealth amassed in that process, all the people who benefitted from that deception are indebted to the gbajue phenomenon and must be made to pay restitution.
Gbajue means when the electoral umpire promises to follow a particular pattern in an election and even goes ahead to publish these regulations in national dailies and the internet. Then, suddenly, like real gbajue-seared beings, make a complete turnaround and abandon the patterns and devices already scheduled for the elections. Then the electoral umpire reverts to its invidious, treacherous, double-dealing methods to conclude the election. The real gbajue element is when the people trooped out in millions based on the promises and assurance of the electoral umpire but only to be deceived, cheated, and abused.
Gbajue means when, during an election, the security apparatus in the country assures people to come out and vote, guaranteeing them ultimate protection and safety. Then, when the people came out, a particular ethnic group is harmed, maimed and dehumanized yet, the same security apparatus connives and looks away from these incidents even with incontrovertible video evidence. Gbajue is when some disoriented people make open threats towards an ethnic group and go on to carry out these threats while the government lapses into hypnotic paralysis only to use media outlets, radio, tv and newspaper to release sterile, hackneyed statements, “we are on top of the situation”.
Gbajue means when in a particular state in the South-South of the country, elections were openly rigged and electoral officers glaringly harassed and threatened by the governor. Yet security personnels looked away and the results were finally admitted by the national electoral body, blurred results. Gbajue is when the electoral umpire, while people of good conscience slept, announced the results of the presidential elections in the wee hours of the night. It is when a group of people representing the judiciary set aside loads of electoral malpractice evidence, chide and rebuke election petitioners as if the judiciary is an arm of the electoral body. Yet, gbajue is surely involved when Abuja is ingeniously stripped of its status as the federal capital territory but does not have a governor as a state, therefore, 25% votes there is inconsequential. Gbajue is big.
Gbajue is when a new government announces the removal of fuel subsidy upon assumption of office without any corresponding, well-thought-out plans to mitigate the excruciating effects of such a knee-jerk decision. Petrol now sells for N620. Pure horror. Gbajue is when a new government titillates the populace with a spurious student loan scheme which lacks any fundamental base and, therefore, crashes as soon as it is announced. Gbajue could be more. It is when a government inaugurates a falsehood industry primarily to hoodwink the people daily with unsubstantiated, misleading tales – UAE lifts visa ban on Nigeria, Mr President is the first to ring the NASDAQ bell, Mr President is the only African leader Biden accepted to meet after UNGA. Gbajue could also mean distributing five billion naira to the states for palliatives when the people received disgraceful, next-to-nothing food items, when, unexpectedly 1$ exchanges for 1,000 naira. Gbajue could be more.
The gbajue culture is maintained and desperately sustained by a coterie of desperate felons whose motives are glaringly tied to gain and the protection of the same. Thus, Nigeria is caught in a whirlwind of different gbajue metaphor. The result of the growth of gbajue in the land is the international embarrassment the country is currently facing regarding the inconsistent academic records of the number one chief executive officer in the land. But gbajue’s comeuppance could be summarized in these words by former US president Abraham Lincoln “you can fool all the people some of the time and some of the people all the time, but you cannot fool all the people all the time”. I hope the majestic Kongi agrees with my definitions of gbajue.
Promise Adiele PhD is a lecturer with Mountain Top University, and can be reached via Promee01@yahoo.com
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Opinion
Nation Building Reimagined: Integrated Principles and Strategies for Sustainable Growth
Published
1 day agoon
April 11, 2026By
Eric
By Tolulope A. Adegoke, PhD
“True nation building is not the work of the state alone, but a harmonious convergence where empowered peoples provide the foundation, innovative corporates generate the momentum, and visionary institutions ensure direction — together forging sustainable prosperity, social cohesion, and enduring national strength for current and future generations” – Tolulope A. Adegoke, PhD
Nation building is a deliberate and continuous process of constructing cohesive, resilient, and prosperous societies capable of realising their full potential. It extends far beyond political structures or state institutions to encompass three interdependent spheres: peoples (individuals and communities), corporates (businesses and private-sector organisations), and nations (governance institutions and the state). When these spheres are strategically aligned through sound principles and practical strategies, they generate all-round exploits — inclusive economic growth, social cohesion, innovation, human flourishing, and global competitiveness.
This comprehensive framework offers actionable guidance for sustaining productive and progressive development. It is grounded in universal principles validated by international development experience, economic history, and governance studies, making it relevant for scholars, policymakers, business leaders, and development practitioners worldwide.
Foundational Principles of Effective Nation Building
Successful nation building rests on six core principles that transcend cultural, geographical, and ideological differences:
Inclusive Human Dignity and Agency — Recognising every citizen as both beneficiary and active architect of national progress through equal opportunity and rights protection.
Institutional Integrity and Rule of Law — Building transparent, accountable institutions that foster trust and predictability.
Economic Dynamism and Shared Prosperity — Promoting broad-based growth that benefits individuals, businesses, and the state simultaneously.
Social Cohesion and Cultural Resilience — Forging unity while respecting diversity to create a shared national identity and purpose.
Adaptive Leadership and Long-Term Vision — Combining strategic foresight with the flexibility to learn and adjust.
Sustainable Resource Stewardship — Balancing present needs with intergenerational equity in environmental and fiscal matters.
These principles provide a universal compass for development, as evidenced by cross-national data from the World Bank’s Worldwide Governance Indicators and the UNDP Human Development Reports.
Core Strategies Across the Three Spheres
For Peoples (Individuals and Communities): Nation building begins with empowering citizens. Key strategies include universal access to quality education and skills development, robust health and social protection systems, community-driven development programmes, and targeted initiatives for youth and women empowerment. These efforts enhance social mobility, reduce vulnerability, and foster active civic participation.
For Corporates (Businesses and Private Sector): Corporates serve as the primary engine of wealth creation and innovation. Effective strategies involve creating an enabling business environment, promoting public-private partnerships, enforcing strong corporate governance and ethical standards, and implementing talent development and local content policies. When supported appropriately, the private sector generates jobs, technological advancement, and tax revenues that fuel broader development.
For Nations (State Institutions and Governance): The state provides the overarching framework for progress. Strategies include institutional reform and capacity building, decentralisation for better responsiveness, evidence-based policy making, and strategic regional and global integration. Strong institutions ensure equitable rules, policy continuity, and effective service delivery.
Sustaining Progressive Growth in Nigeria
In Nigeria, this integrated framework offers a practical pathway to convert demographic and natural endowments into sustained prosperity. At the peoples’ level, investments in education, health, and skills development can transform the large youth population into a productive demographic dividend. For corporates, policy predictability, infrastructure development, and public-private partnerships can drive diversification beyond oil into agriculture, manufacturing, and digital services. At the national level, institutional reforms, anti-corruption measures, and evidence-based governance would reduce policy inconsistency and enhance public trust.
When these elements reinforce one another, Nigeria can achieve higher productivity, reduced poverty, greater social cohesion, and improved global competitiveness — creating a virtuous cycle of inclusive growth.
Advancing Development in West Africa
Within the ECOWAS region, the framework supports deeper integration and collective resilience. Strategies for social cohesion help address cross-border challenges such as irregular migration, climate impacts, and youth unemployment. Corporate-focused approaches encourage intra-regional trade and industrialisation through harmonised policies and stronger value chains. Institutional strategies promote policy coordination, joint humanitarian response, and shared security mechanisms.
By applying this model, West African countries can move from fragmented national efforts toward coordinated regional progress, enhancing food security, energy access, and economic competitiveness while building resilience against external shocks.
Driving Continental Transformation in Africa
Across Africa, the principles and strategies align closely with the African Union’s Agenda 2063 and the African Continental Free Trade Area (AfCFTA). Sustainable resource stewardship helps convert natural wealth into long-term human and infrastructure investments. The corporate strategies support regional value chains and industrialisation, while institutional reforms strengthen governance and reduce trade barriers.
When implemented continent-wide, this approach fosters inclusive industrialisation, technological advancement, and reduced external dependency — positioning Africa as a major driver of global growth in the 21st century.
Global Relevance and Contribution
On the global stage, the framework provides timely lessons for both developed and developing nations navigating technological disruption, climate change, and rising inequality. The emphasis on shared prosperity and social cohesion offers pathways to mitigate polarisation. The integration of corporates as development partners demonstrates how private-sector innovation can serve public goals. Institutional strategies of adaptive leadership and evidence-based policy making are universally applicable in managing complex transnational challenges.
Nations adopting this model contribute to global stability by reducing conflict drivers, enhancing food and energy security, and participating constructively in multilateral systems. In this way, the framework supports the United Nations Sustainable Development Goals and helps build a more equitable and resilient world order.
Conclusion: A Practical Pathway to Enduring Progress
The principles and strategies of nation building presented here constitute a balanced, interconnected discipline capable of sustaining productive and progressive growth across multiple scales. For Nigeria, they chart a course from potential to performance. For West Africa, they strengthen regional solidarity. For Africa, they accelerate continental transformation. And for the global community, they offer practical wisdom for building fairer, more stable societies.
True nation building succeeds when peoples, corporates, and state institutions reinforce one another in a virtuous cycle. Its greatest strength lies in this holistic integration — recognising that sustainable development requires empowered citizens, innovative enterprises, and effective governance working in harmony.
In an increasingly interdependent world, embracing these principles with consistency, courage, and collective ownership is not merely beneficial but essential. Nations and regions that do so will unlock enduring prosperity, resilience, and a respected place in the global community. The framework provides both the vision and the practical tools needed to turn potential into lasting achievement for current and future generations.
Dr. Tolulope A. Adegoke, AMBP-UN is a globally recognized scholar-practitioner and thought leader at the nexus of security, governance, and strategic leadership. His mission is dedicated to advancing ethical governance, strategic human capital development, and resilient nation-building, and global peace. He can be reached via: tolulopeadegoke01@gmail.com, globalstageimpacts@gmail.com
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Opinion
Dear CDS, NSA, Your Prodigal Sons, Brothers Have Killed General Braimah
Published
1 day agoon
April 11, 2026By
Eric
By Eric Elezuo
Almost five months since the yet to be explained killing of Brigadier General Musa Uba, another high ranking military officer, another Brigadier General, has been unlived. He was Brigadier General Oseni Omo Braimah, Commander of 29 Task Force Brigade Operation Hadin Kai, Maiduguri Borno State.
The sadness that followed the brutal killing of the Brigade Commander, can almost be touched, dear Nigerians, with special reference to the National Security Adviser, Mallam Nuhu Ribadu, and his counterpart, the Chief of Defense Staff, General Olufemi Oluyede. These men, have at separate fora concassed for the kid gloves handling of terrorism activities, and terrorists.
Ribadu, it was, that asked that they be rehabilitated as they are ‘our brothers. Oluyede echoed the stand, saying the terrorists was equated to the biblical prodigal son, and therefore should be received with open hands. This he said to justify his latest ‘Operation Safe Corridor’, designed to welcome ‘repentant’ terrorists and bandits, and have them reintegrated into the society.
It is still these touted same brothers, and prodigal sons that overran a military base in Benisheikh, reportedly killing 18 soldiers including the Brigadier General. According to the Army, however, the number of deaths was overhyped, claiming that only two officers and two other soldiers were killed in the battle they said the military had the upper hand, and auccessfully repelled the assailants and maintained their positions.
Much as the military agreed that they lost four soldiers, they have failed to produce casualties, or even speak on the number, from the terrorists side, in a battle they said they had the upper hand. It’s still had to believe, only that the prodigal sons and brothers snuffed the life of a general, and according to reports, he was caught like a sitting duck.
The prodigal sons with the ‘brothers’ did not stop there; they proceeded to kill Forest Guard Commander and five others in Kwara, just as they mercilessly hacked to death eight members of the same family in Bokkos, Plateau. The list is endless. Of prodigal sons and brothers. Thanks to the NSA and the CDS.
Someone once said that that the only mercy a terrorist or bandit deserve is the mercy of God. And it is the duties of the authority to send them to God for such mercy.
Why do we keep handling merciless killers with kid gloves, and turn around to call them sons and brothers. They in turn, are only looking for opportunity to strike again.
These people have gone from being brothers to becoming animals, very dangerous and ugly beasts that have lost the capacity to show, and so should not be shown any mercy caught.
Dear NSA and CDS, you muat understand that these people have been extremely radicalised, and can no longer fit into the society of sane beings, and therefore, should be put away permanently. We can’t continue to safe corridor to experiment with the lives of Nigerians. No bandit or terrorist is worth rehabilitating, talk less of being integrated into the military. Whoever does that is complicit, and should be treated as an enemy of the Nigerian state.
The NSA and the CDS should begin now to revisit everyone they have ever pardoned or reintegrated into the society for they are part of our problem. They are culpable.
General Uba died saraa, as we say in our local parlance. We should let Braimah die saraa. We must not allow this irresponsibility happen again. I’m not borrowing any words from the president because all his words appear empty, while Nigerians continue in droves, even when the country is not really at war.
Time to jettison this brother, cousin, prodigal son rubbish, and deal decisively with terrorists and bandits.
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Opinion
Ovation @30: A Triumph of Vision, Courage and African Excellence
Published
1 day agoon
April 11, 2026By
Eric
By Dr. Sani Sa’idu Baba
There is an African proverb that says, “However long the night, the dawn will surely break.” No story embody this truth more powerfully than that of Chief Dele Momodu and the remarkable rise of Ovation International. Founded in April, 1996 at the height of the Sani Abacha regime, Ovation was born not out of comfort, but from adversity. In forced exile in London, faced with uncertainty and hardship, Momodu chose not to surrender to circumstance but to challenge it, daring to create a global lifestyle magazine at a time when Africa’s image was largely defined by negativity.
From that improbable beginning emerged a publication that would go on to redefine how Africa is seen by the world. Ovation introduced a different narrative, one of elegance, achievement, culture, and pride, documenting African success stories with unmatched consistency. At a time when global media often overlooked the continent’s brilliance, Ovation boldly projected it, celebrating milestones, personalities, and cultures across Africa and its diaspora. It became a powerful cultural bridge, connecting cities and continents while showcasing an Africa that is vibrant, accomplished, and globally relevant.
Over the past three decades, Ovation has not merely reported stories, it has shaped destinies and elevated generations. It has provided a platform for emerging talents in entertainment, business, and public life, often spotlighting individuals long before they attained global recognition. Its influence extended beyond storytelling into economic and social impact, creating employment for thousands across journalism, photography, real estate, design, and event production, while also setting new standards in lifestyle media, enterprenership and event documentation. Long before the rise of digital platforms, Ovation was already global, distributing African excellence to audiences around the world and strengthening the connection between Africa and its diaspora.
Through changing times and technological revolutions, Ovation International has remained consistent in quality, bold in vision, and authentic in purpose. Its ability to evolve without losing its identity is a testament to its strength as not just a magazine, but an enduring institution. Today, as it marks 30 years of impact, it stands as one of Africa’s most influential media platforms, one that has significantly contributed to reshaping global perception and asserting Africa’s place in the world.
This milestone is a celebration of resilience, vision, and legacy. It is a tribute to the pride of Africa Chief Dele Momodu, whose courage transformed hardship into history, and whose dream once considered unrealistic became a continental force. It is also a celebration of the entire Ovation family, whose dedication over the years has sustained and expanded this vision. Thirty years on, Ovation is not just a witness to Africa’s story, it is one of its most powerful storytellers.
A big thank you to Chief Dele Momodu for proving long ago that Africa is not synonymous with bad news, and congratulations on three decades of excellence proof that when the dawn finally comes, it can illuminate the world.
Dr. Sani Sa’idu Baba writes from Kano, and can be reached via drssbaba@yahoo.com
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